[Slideshare] fiqh-course #4a-(feb-2013-batch)-historyof madzahib(6-march-2013)

IN THE NAME OF ALLAH,
MOST COMPASSIONATE,
MOST MERCIFUL. “INTRODUCTION TO THE
STUDY OF FIQH ”
Intermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail

LESSON # 4a –
PRESERVATION OF
PRIMARY SOURCES AND BRIEF
HISTORY OF MADZAAHIB
And say: O Lord! Increase for me my knowledge

Using text & curriculum he has developed especially for
Muslim converts and young Adult English-speaking Muslims.

“To seek knowledge is obligatory upon every Muslim (male & female)”

All Rights Reserved © Zhulkeflee Hj Ismail (2013)
)

PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE

)


“ Verily, in the Messenger of Allah you have a good example
for everyone who looks forward (with hope and awe) to
Allah and the Last day, and who engages in the
remembrance of Allah unceasingly.”

(Qur’an : Al-Ahzab : 33 : 21)

)


“……and neither does he speak out of his own desire :
that (which he conveys to you) is but (a divine)
inspiration with which he is being inspired - something
that a very mighty one has imparted to him……”

(Qur’an : An-Najm : 53 : 3-4)

)


“Hence, accept (willingly) whatever the Messenger gives
you (thereof), and refrain from (demanding) anything
that he withholds from you; and remain conscious of
Allah : for verily, Allah is severe in retribution.”

(Qur’an : Al-Hashr : 59 : 7)

)


“For We have never sent any Messenger except
that he should be heeded (obeyed) by Allah’s leave”.

(Qur’an : An-Nisa : 4 : 64)

)


“But nay. By thy Sustainer! They do not [really] believe
unless they make thee [O Prophet] the judge of all on which
they disagree among themselves, and then find in their hearts
no resistance against thy decision, but accept it in full
submission.”

(Qur’an : An-Nisa : 4 : 65)

)


“The answer of the Believers when summoned to Allah
and His Messenger in order that He may judge between
them, is no other than this: they say "We hear and we
obey": it is such as these that will attain felicity.”

(Qur’an : An-Nur : 24 :51 )

)


“ Now whenever Allah and His Messenger have decided a
matter, it is not for a believing man or a believing woman
to claim freedom of choice insofar as they themselves are
concerned; for he who (thus) rebels against Allah and His
Messenger has already, most obviously, gone astray.”

(Qur’an : Al-Ahzab : 33 :36 )

)


“He (Allah) it is who has sent unto the unlettered people a
Messenger from among themselves, to convey unto them
His messages, and to cause them to grow in purity, and to
impart unto them the divine Writ as well as Wisdom -
whereas before that they were indeed, most obviously, lost
in error …. ”

(Qur’an : Al-Jumu’ah : 62 :2)

)


“…. and (to cause the message to spread) from them
unto other people as soon as they come into contact
with them : for He (Allah) alone is almighty, truly wise !
”

(Qur’an : Al-Jumu’ah : 62 :3)

)


“O You who believe ! Obey Allah, and obey the Messenger,
and those charged with authority from among you. If you
differ in anything among yourselves, refer it back to Allah
and to His Messenger, if you do believe in Allah and the
Last day : That is best and most suitable for final
determination.”

(Qur’an : An-Nisa’ : 4 :59)

)

)

“And I leave behind me for you all, for clarifying in your
affairs (of this religion), whosoever holdfast to them shall
never be led astray – (these are) the Book of Allah and
the Sunnah (Way or tradition) of His Messenger.”

(From Sermon reported by Ibnu Hisham in his “Seerah” )

)

)

“Verily, I am leaving behind me for you all, whosoever clings
to them shall never be astray after this till the hereafter :-
the Book of Allah - the rope stretched from heaven to the
earth; and my ‘itrah’ [progeny] from my Household – These
two will never be separated from each other until they return
upon the Pool (in Paradise).
See that you do not differ from (the guidance of) these two
after me.”
(Hadith reported by Tirmidzi)

)

“We (Allah) have, without doubt, send down the
Message (Al-Qur’an) And We will assuredly guard it
(from corruption)”

(Qur’an: Surah al- Hijr: 15: 9)

)

Prophetic Revelation
to Prophet
Era Muhammad
* memorised
* Dictated
13 BH – 10 AH * Recorded
* Collated
* Counter-
checked
)

Battle of Yamamah
1st Mushaf
* original materials
which have been
recorded by the
Prophet’s scribe
12 AH were sorted out,
checked and bound
into a single Book.

)

Expansion of Islam
Mushaf • Uthman’s recension -
Uthmani 7 official copies made
from the 1st Mushaf –
these sent to all
Islamic centres
30 AH accompanied by a
Reciter (muqri’)
• (extant copies of
these are available
even to this day)

)

Diacritical (Science) Ilmu-
Qira’atil Qur’an
marking * inclusion of
markings to the
script conforming
65 AH with Prophet’s
recitation, and to
facilitate non-Arab
learning recitation

)

Compare with verses in
the present Mushaf Text

)

MUSHAF From Mushaf
Uthmani, text
FUAD compiled at AL-
AZHAR with one
of the original
1342 AH manner of
Recitation which
has been famously
preserved - from
HAFASH.
)

SCHOOLS OF RECITATION (QIRA’AT) STILL
BEING PRESERVED AND TAUGHT – THE
QIRA’AT OF :
 Imam Nafe’ Madani (teacher of Qaalun – Warash)
 Imam Ibn Kathir Makki
 Imam Abu ‘Umar Basri
 Imam Ibn ‘Amir Shami
 Imam ‘Asim Kufi (teacher of Hafs) THE MOST WIDESPREAD
 Imam Hamza Ziyat Kufi
 Imam Abul Hassan Kasa-i
 Imam Abu Jafar Gazid Al-Madani
 Imam Abu Gaqarb
 Imam Khalaf
)

Hafash

‘Asim ibn Abin Nujud

Abi Abdur Rahman Abd ibn Habib as-Sulaimi

‘Ali Abi Talib Uthman ‘Affan Zaid Tsabit Ubay

Ka’ab

Holy Prophet Muhammad s.a.a.w.
)

MUSHAF Commissioned by
Saudi King, text
MADINAH using the Rasm’
Uthmani -
1403 AH following strictly
(1980) the spelling,
letter for letter,
identical to
Mushaf Uthmani.

)

“And upon thee (too) have We bestowed from on
high this reminder, so that thou (Muhammad) might
make clear unto mankind all that has ever been thus
bestowed upon them, and that they might take
thought.

(Qur’an : An-Nahl : 16: 44)

)

(Qur’an : al-Baqarah : 2 : 43)

But the Qur’an does not provide the detail, thus the Prophet (pbuh) said :

) 43

“ .....and be constant in ‘as-Solah’
(that is the fixed obligatory daily prayer)…”

(Qur’an : al-Baqarah : 2 : 43)

But the Qur’an does not provide the detail, thus the Prophet (pbuh) said :

“Establish ‘as-Solah’ as you see me do”

(Hadith reported by Bukhary)

) 44

…(it means) :
“the way ... or ... the law “
It is usually used to indicate the practice or the teachings
of our Prophet Muhammad (pbuh) and are divided into :

Qau-liyyah (sayings) Taqririyyah (consent)

Fi’liyyah (actions) Hammiyyah (resolve)

) 45

…(it means) :
“the way ... or ... the law “
HADITH REGARDING ‘SUNNAH QAULIYYAH’
IS GENERALLY DIVIDED INTO TYPES

HADITH QUDSI HADITH NABAWWIY
The Prophet saying but he
indicates the quote to be God’s Direct statement of the Prophet
words which are other than
those in Qur’an

) 46

Prophet (pbuh) taught by :

(1) Verbal teaching

(2) Written medium

(dictation to scribes)

(3) Practical demonstration

) 48

…(Plural is “AHADITH” - it means) :

“the news , the report ..or .. narration“

It is usually used to refer to the report or sayings, transmitted
through a chain of people, and originated from or up to the
Prophet Muhammad (pbuh).

Thus a “Hadith” contains the “Sunnah”

) 49

“An Ansarite complained to the Prophet (pbuh)
that he had weak memory and that he easily
forgot the Prophet’s instructive discourses.

The Prophet (pbuh) replied :

“Take the aid of thy right hand (i.e. write it down).”

(Hadith reported by at-Tirmidzi)

) 50

Abdallah ibn ‘Amr ibn al-’As, a young Meccan had a habit of
writings down all that the Prophet used to say. Abdallah went
to the Prophet and asked him if one could note all that he said.
He replied :”Yes”.

Abdallah persisted :”Even when thou art happy and satisfied,
even when thou art annoyed ?”

The Prophet said : “Of course, by Allah ! Nothing that comes out
of this mouth is ever a lie.”

(Hadith reported by at-Tirmidzi)
) 51

DID THE PROPHET S.A.A.W. EVER FORBADE ?

 Yes, there is a report (Hadith) in which in contain
words in which the Prophet s.a.w. “forbade” the
writing of anything which he had uttered except the
Qur’an.

) 52


 Islamic scholars all understood this Hadith to refer to a
specific contexts – instructions to scribes to whom the
Prophet was dictating the revelations to; as also when
to new converts in their learning , he emphasized firstly
the Qur’an, but they were eager to take notes of
everything, which if not corrected, the possibility of
them confusing the Qur’an with the Prophets’ words on
their notations.
) 53


 Proof is that this Hadith was narrated from
companions whom were known to have written down
Hadith in their lifetime.

 Thus, this instruction may have been given to them in a
certain context – not an absolute instruction.

) 54


 Also, there exist evidence of many letters, dictations,
orders, treaties, etc. from the Prophet s.a.w. – which
indicate the permissibility of writing down Hadith.

 Thus those who says the Hadith was never written
during the time of the Prophet s.a.w. is not correct.

) 55

(1) Sama’ - reading by teacher

(2) ‘Ardl - reading to teacher

(3) Ijazah - confer permission

(4) Munawalah - conferring the materials to be copied

(5) Mukatabah – writing , correspondence

(6) I’lam - conferring authority

(7) Wasiyah - bequeathing books

(8) *Wijadah - writings which are found * Not authorized to use
except after verification
) 56
by the “Rawi” concerned

It contains two parts :

ISNAD (chain of narrators of the report)

(the content of the teaching from
MATN the Prophet [pbuh])

) 58

Example of Hadith Imam Bukhary -reported

ISNAD
from Musa
from Abu ‘Awanah
from Abu Hussain
from Abu Hurayrah - who heard
Prophet Muhammad [pbuh] said :

MATN
) 59

Example of Hadith Imam Bukhary -reported

ISNAD
from Musa
from Abu ‘Awanah
from Abu Hussain
from Abu Hurayrah - who heard
Prophet Muhammad [pbuh] said :
“Whosoever fabricates falsehood intentionally against me,
let him seek his abode in hell-fire.”

MATN
) 60

According to the number of “Isnad”

MUTAWWATIR

a “Sunnah” reported
by 4 or more chains
of narrators (ISNAD)

) 61

THIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTIC

Al-Bukhary Muslim Ad-Darimi Abu Dawud Ibn Majah
Musa Ali al-Hidir Muhammad b Esa ‘Amr b ‘Aun Muhamad b Ramh
Abu ‘Awanah Ali b Mushir Haitsam Musaddad Al-Laits
Abu Hussain Muhammad b Qais Abu Zubair Wabrah Abnu Shihab
Abu Hurairah Ali b Rabi’ah Jabir ‘Amir Anas
Al-Mughirah Abdullah b Zubair
Az-Zubair

At-Tirmidzi Ath-Thayalisi Abu Hanifah Ath-Thabrani Al-Hakim
Abu Hisham Abdur Rahman ‘Athiyah Abu Ishaq Abul-Fadl b Al-Husain
Abu Bakr b Ayyasy Abis-Zinad Abi Sa’ied al-Khudri Ibrahim Muhamad b A Wahab
‘Ashim Amr b Sa’ied Nubaith b Ja’afar b ‘Aun
Zirr Uthman Syarieth Abu Hayyan
Ibnu Mas’ud Jazid b Hayyan
Zaid b Arqam

)

THIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTIC

Al-Bukhary Muslim Ad-Darimi Abu Dawud Ibn Majah
Musa Ali al-Hidir Muhammad b Esa ‘Amr b ‘Aun Muhamad b Ramh
Abu ‘Awanah Ali b Mushir Haitsam Musaddad Al-Laits
Abu Hussain Muhammad b Qais Abu Zubair Wabrah Abnu Shihab
Abu Hurairah Ali b Rabi’ah Jabir ‘Amir Anas
Al-Mughirah Abdullah b Zubair
Az-Zubair

“Whosoever fabricates falsehood intentionally against me,
let him seek his abode in hell-fire.”

At-Tirmidzi Ath-Thayalisi Abu Hanifah Ath-Thabrani Al-Hakim
Abu Hisham Abdur Rahman ‘Athiyah Abu Ishaq Abul-Fadl b Al-Husain
Abu Bakr b Ayyasy Abis-Zinad Abi Sa’ied al-Khudri Ibrahim Muhamad b A Wahab
‘Ashim Amr b Sa’ied Nubaith b Ja’afar b ‘Aun
Zirr Uthman Syarieth Abu Hayyan
Ibnu Mas’ud Jazid b Hayyan
Zaid b Arqam

)


MUTAWWATIR

a “Sunnah” reported
by 4 or more chains
of narrators (ISNAD)

VERY RELIABLE

) 64


MUTAWWATIR AHAD

a “Sunnah” reported a “Sunnah” reported
by 4 or more chains by 3 or less chains
of narrators (ISNAD) of narrators (ISNAD)

RELIABILITY DEPENDS ON
VERY RELIABLE STRENGTH OF CHAIN

) 65

THE RATIONALE:

“THE STRENGTH OF A CHAIN IS AT THE WEAKEST LINK”

“Therefore if only one link (narrator) in a report is weak,
the whole report is to be regarded as weak.”

)

THE RATIONALE:

“AN OBJECT MUST ALSO BE SUPPORTED BY AT LEAST ONE
OTHER SEPARATE CHAIN TO BE REGARDED SAVE AND RELIABLE”

“Therefore a report which cannot be independently corroborated
is ground for it being regarded as weak or unreliable.”

)

THE RATIONALE:

“A CHAIN MUST BE CONTINUOUSLY LINKED TO THE
SOURCE OF WHICH IT IS SUPPOSED TO BE CONNECTED”

“Therefore a report which has gaps in the links (of narrators)
is a reason for its rejection.”

)

Further categorization of “AHAD” hadith on
the basis of number of Chains.

Mash-hur Aziz Gharib
(well-known) (strong) (rare)

Narrated by way Narrated by way Narrated by way
of 3 chains of 2 chains of a single chains
CAN BE CONSIDERED CAN BE CONSIDERED
FOR FURTHER FOR FURTHER BASED ON ISNAD USUALLY
CATERGORIZATION CATERGORIZATION THIS CATEGORY IS REJECTED

) 69

Al-‘ilm al-Jarh wa al-Ta’dil
(The knowledge of invalidating and
declaring reliable of Hadith)

)

Checking upon the

“ISNAD” (chain of narrators)

Checking upon the

“MATN” (the text)

Checking the integrity of

the “RAWI” (the narrators)

) 71

Detailed account of every narrators (SAHABI, TABI’IN, TABI’-
TABI’IN), compiled and verified.

Their strength and weakness subjected to scrutiny

Grading them according grades of reliability (‘Adl, Tsiqa,
Saduq, Saduq yahim, Maqbul, Layyin)

Even those unreliable were identified (Majhul, Muttaham
bil-kadzib, Kadzaab)

) 72

Ahadith which are “MASH-HUR” or “AZIZ “

Maqbul Mardud
(Accepted) ( Rejected )

Shahih Hassan Dho’if Maudhu’
Authentic Good Weak Fabrication
) 73

Due to defects of the narrator.

Due to discontinuity in the chain.

Due to incidental reasons.

) 74

Continuity of the chain

Integrity of the transmitter (narrator)

Soundness of narrator’s memory

Conformity to stronger sources

Absence of hidden defects

) 75

Not contrary to Qur’an & authentic Ahadith

Not illogical, against common law

Not out of proportion

Not containing too much detail on prophecy

Not contrary to the position of the Prophet (pbuh)

Personal praise or condemnation of any Companions, tribes
or places is suspect.

) 77

THESE WERE COMPILED AFTER IMAM ASH-SHAFI’IE PERIOD

As- S a h i h - Imam Bukhary

Al-Musnad as- S a h i h - Imam Muslim

Sunan - Imam Abu Dawud

Sunan al-Mujtaba - Imam An-Nasa’i

Sunan - Imam At-Tirmidzi

Sunan - Imam Ibnu Majah

) 78

AL-QUR’AN , THE PROPHET MUHAMMAD AND
THOSE APPOINTED AS THE SOURCE FOR GUIDANCE

)

AL-QUR’AN , THE PROPHET MUHAMMAD AND
THOSE APPOINTED AS THE SOURCE FOR GUIDANCE

“O You who believe ! Obey Allah, and obey the Messenger,
and those charged with authority from among you. If you
differ in anything among yourselves, refer it back to Allah
and to His Messenger, if you do believe in Allah and the
Last day : That is best and most suitable for final
determination.”

(Qur’an : An-Nisa’ : 4 :59)

)

“(‘Ali ibn Abi Talib r.a. said) “I asked: ‘O Messenger of Allah! (What
are we to do when) matters come before us wherewith there is no
(explicit) indication regarding them in the Qur’an nor in the Sunnah
from you regarding them (regarding its ruling)?’
(The Prophet s.a.w.) he said: “You are to gather together the learned
(‘ulama) amongst them” – or he may have said “The worshippers
(‘abideen ) from amongst the Believers” – “Convene with them shura
(mutual consultations to derive a collective decision) in regard to
religious rulings. Do not decide based upon (idea or knowledge of)
only one (singular) person’s thought.”
(Hadith reported by Ibnu Abdil Barr)

)

(When the Prophet s.a.w. was about to send Muadz ibn Jabal r.a. to
Yemen) he said (to Muadz): “How would you judge (give religious
decision for people)? “
He (Muadz) replied: “(I will judge) With what is in the Book of Allah”.
Rasulullah then said: “What if you cannot find (any) in it?”
Muadz replied: “(Then, I will judge) with the Sunnah of Rasulullah
s.a.w.”. Rasulullah then said: “What if you cannot find in the Sunnah?”
He replied :”( Then) I will make ‘ijtihad (exertion) with my reasoning.”
(Then the Rasulullah s.a.w.) he said: “All praise be to Allah Who
granted taufiq (success in this test) for the messenger of Allah’s
messenger!”.
(Hadith reported by Tirmidzi)
)

“(Honour) My successors, may Allah s.w.t. be Merciful
towards them!.” He was asked: “Who are your
successors O Messenger of Allah?”

And he said: “They are those who revive my Sunnah and
teaches them to the servants of Allah.”

(Hadith of the Prophet s.a.w.)

)

“And whoever amongst you lives after me
will see many conflicts (disagreements), let
him then adhere to whatever they know o f
my Sunnah and the Sunnah of my Rightly
guided Khalifah.”

(Hadith reported by Ahmad)

)

“The best of mankind – (believers) – are in

my generation, then (a generation) after it,

and then (another generation) after that.”

(Hadith reported by Bukhary and Muslim)

)

COMPANIONS WHO GAVE MANY FATWAS

‘UMAR IBN AL-KHATTAB R.A.

‘ALI IBN ABI TALIB R.A.

IBN MAS-UD R.A.

IBN ‘UMAR R.A.
IBN ABBAS IBN ABDUL MUTALIB R.A.

ZAYD IBN TSAABIT R.A.

)

THOSE WHO GAVE FATWA
A’ISHAH BNTE ABU BAKR R.A. IN MADINA AL-MUNAWWARAH
‘ABDULLAH IBN UMAR R.A.

ABU HURAYRAH R.A.

SA-’ID AL-MUSAYYAB AL-MAKHZUMI R.A.

URWAH BIN ZUBAYR BIM AWWAM R.A.

‘ALI BIN HUSSAYN ZEIN AL-’AABIDEEN R.A.

MUHAMMAD BIN ‘ALI BIN HUSSAYN AL-BAQIR R.A.

)

IN MAKKAH AL-MUKARRAMAH

‘ABDULLAH IBN ABBAS IBN ABDUL MUTTALIB R.A.

IKRIMAH (MAULA OF IBNU ABBAS) R.A.

MUJAHID IBN JABR (MAULA OF BANI MAKHZUM) R.A.

ATHA’ IBN ABI RABAH (MAULA OF QURAYSH) R.A.

ABU ZUBAYR MUHAMMAD IBN MUSLIM R.A.

)

IN KUFA (SECOND CAPITAL)
ALQAMAH IBN QAIS AN-NAKHA-’IE R.A.

AL-ASWAD IBN YAZID AN-NAKHA-’IE R.A.

IBRAHIM IBN YAZID AN-NAKHA-’IE R.A.

MASRUQ IBN AJDA’ AL-HAMDANI R.A.

UBAYDAH IBN ‘AMIR AS-SILMANI AL-MURADI R.A.

SHURAIH IBN HARITH AL-KINDI R.A.

SA-’EED IBN JUBAYR (MAULA WALIBAH) R.A.

)

IN BASRA (IRAQ)
ANAS IBN MALIK AL-ANSARIY R.A.

ABU ‘ALIYA RAFI’ IBN MAHRAN AR-RAYANI R.A.

HASSAN IBN HASSAN YASSAR (MAULA ZAID IBN TSABIT) R.A.

ABU SHA’-TSA JABIR IBN ZAID (IBN ABBAS COMPANION) R.A.

MUHAMMAD IBNU SIRRIN (MAULA OF ANAS IBN MALIK) R.A.

QATADAH IBN DI-’AMAH AD-DAUSI R.A.

)

IN SHAM (SYRIA)

‘ABDUR RRAHMAN IBN GHUNMIN AL-ANSARIY R.A.

‘AIDZULLAH IBN ‘ABDULLAH AL-KHULANI R.A.

QABISHAH IBN DZUAIB R.A.

QABISHAH IBN DZUAIB R.A.

‘UMAR IBN ‘ABDUL AZIZ IBN MARWAN R.A.

RAJA’ AL-HAYAH AL-KINDI R.A.

)

IN MISR’ (EGYPT)
‘ABDULLAH IBN ‘AMR AL-’ASH R.A.

ABUL KHAYR MARTSAD IBN ‘ABDULLAH AL-YAZINI R.A.

YAZIB IBN ABUL HABIB (MAULA AL-AZDI) R.A.

IN YEMEN

THAWUS IBN KAISAN AL-JUNDI R.A.

WAHAB IBN MUNABBIH AS-SAN’AANI R.A.

YAHYA IBN ABU KATSIR R.A.

)

PERIOD OF CONSOLIDATION AND FURTHER
DEVELOPMENT OF THE VARIOUS SCIENCES

‘ILM AL-QIRA’AT WA AL-TAFSIR

‘ILM AL-HADITH - SEERAH

‘ILM AL-FIQH WAL USUL-AL-FIQH

‘ILM AL-KALAM

‘ILM JARH WA TA’DIL – ‘ILM MUSTALAH AL-HADITH

‘ILM TASAWWUF –TAZKIYAH AN-NUFUS ETC..

)

)

“Those who listen to the Word, and follow the best (meaning) in it:
those are the ones whom Allah has guided, and those are the ones
endued with understanding.”
(Qur’an: Az-Zumar:39:18)

)

FOUNDERS OF MADZAAHIB IN FIQH (JURISPRUDENCE)

IMAM JA’FAR IBN MUHAMMAD AS-SODIQ R.A. (83 AH - 198 AH)

 Born in Madinah, he belongs to the illustrious family of the
Prophet’ s household (AHLUL BAYT) through Imam Muhammad al-
Baqir ibn ‘Imam Ali ibn Imam Hussain ibn Imam ‘Ali ibn Abi Tolib
with Sayyidatina Fatimah Az-Zahra binte Rosulillah s.a.a.w.
 Regarded as the sixth Imam of the Shiite, he was also the
teachers of many scholars including Sunni Imams like Malik and
even Abu Hanifah.
)


IMAM JA’FAR IBN MUHAMMAD AS-SODIQ R.A. (83 AH - 198 AH)

 Because of persecution by the ruling powers of the ‘Ummayad
and the Abbasid, the Shi’ite Madzhab later evolved separately from
the mainstream Sunni schools through the subsequent Imams from
his descendants.
 The other branch of Shi’ite evolved earlier was the Zaydi which
refer to the followers of Imam Zayd ibn ‘Ali (Zayn al-’Abidin) ibn
Hussain ibn ‘Ali ibn ‘Abi Tolib.
)


IMAM ABU HANIFAH AL-NU’MAN BIN TSABIT R.A. (80 AH - 150 AH)

 A Tabi’in born in Kufah and had studied under many surviving
Ashaabi Rasul (Prophet’s companions) there such as Anas ibn
Malik, Sahl ibn Sa’ad etc. and learnt many Ahadith from them.
 After learning under many scholars in Kufah, he went on to
Makkah and Madinah to take knowledge from many other scholars
who were students of well-known companions and other Tabi’in
scholars there.
)



 Although he too regarded the Qur’an, Sunnah and Ijma’ as the
important primary sources, he had limited access to much of
Ahadith in Kufah (unlike Imam Malik in Madinah). Thus he was best
known for the use of juristic analogical deduction ( Qiyas) and
Istihsan (Equitable Preference) – as methods of IJTIHAD, whence
his school were called Ahlul-Ra’yu (People of Juristic Reasoning)

)



His famous disciples were:
 Qadhi Abu Yusuf – appointed by Caliph Harun ar-Rashid as the
chief judge (Qadhi al-Qudhat)
 Imam Muhammad ibn al-Hassan As-Shaybani – one of the
teacher of Imam As-Shafi’ie.
 Imam Zufar well-known scholar of Hadith and especially of
Qiyas (analogical deduction).
)


IMAM MALIK BIN ANAS R.A. (93 AH – 117 AH)

 Born and raised in Madinah ar-Rasul (City of the Prophet), he
learnt from and met many of the students of Companions
(Sahabah) of the Prophet s.a.w. And he compiled the famous book
on Hadith of the prophet s.a.w. – “Al-Muwatta’ ”.
 His notable teachers were Imam Ja’far as-Sodiq, Abu Radim Nafi’
ibn ‘Abdur Rahman, Nafi’, Muhammad ibn Yahya al-Ansari, Yahya
ibn Sa’-id and Hishan ibn ‘Urwah.
)



 The greatest contribution of Imam Malik was the codification of
the Madinan Fiqh.
 Imam Malik had recourse to many transmitters of Ahadith and
thus his important compilation of “Al-Muwatta’ “ which he
systematically arranged in accordance with the practice of the
Deen. Imam Shafi’ie and Imam Ahmad ibn Hanbal both studied and
memorized this and regarded this book as second to the Qur’an.
)



 He also regarded ‘Amal Ahll Madina -the “Practice of the People of
Madina” and Masalih Mursalah - “Public interest or welfare ” to be
also important basis for Fiqh unlike Imam As-Shafi’ie. Although as
Muhaddith, Imam Malik placed importance upon Hadith, yet he was
still regarded by Ibn Qutaybah as Ahlul-Ra’yy in matters of FIQH.
 Later, tension grew between those who literally follow Ahadith,
better known as Ahlul-Hadith, with those identified as Ahlul-Ra’yu.
)



Some of his famous disciples were:
 Imam Muhammad ‘Idris As-Shafi’ie
 Imam Yahya ibn Yahya al-Masmudi
 Imam Abu Muhammad ibn Wahb ibn Salmah al-Fahri al-Misri
 Imam Muhammad ibn al-Mubarak
 Imam Muhammad ibn Hassan al-Shaybani

)

IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)

 Born in Gaza from a Qurayshi descent, raised amongst a
Yemenite tribe and later travelled with his mother to Makkah
when he was ten years old.
 At an early aged he already memorised the whole Qur’an, the
Ahadith compilation Al-Muwatta’ of Imam Malik, while studying
jurisprudence and being mentored by well-known jurists in Makkah
– the Mufti Muslim Khalid al-Zanji ,and Imam Sufyan ibn ‘Uyayna.

)


 At 23, he travelled to Madinah and became a student of Imam
Malik ibn Anas until his teacher’s death.
 Later went to Yemen. His reputation attract the Caliph’s
attention but Imam Shafi’ie’s frankness, brought him in conflict
with the ruler. Jealous of his reputation his enemies made
unfounded allegations against him and he was arrested amongst
the conspirators against the Abbassid rulers, and brought to face
the Caliph in Iraq.
)


 He eloquently defended himself and enthralled the Caliph with his
knowledge, not only the Deen but also regarding Greek philosophy
and medicine.
 His acquaintance with Imam Al-Hassan ibn Muhammad al-
Shaybaniy and Qadhi Abu Yusuf (disciples of Abu Hanifah) benefitted
him much on Imam Abu Hanifah’s juristic methodology,

)


 Thus, Imam Ash-Shafi-’ie can be said to be expert on both
methodologies of Imam Malik and Abu Hanifah.
Imam Ash-Shafi-’ie then wrote the important treatise and codified
a systematic approach to the principles of Islamic jurisprudence in his
important work: “Kitab ar-Risaalah fi-Usul al-Fiqh”. To correct the
over-reliance upon rational legal deduction over textual evidence
which became rampant, especially when the Caliph became
influenced by the Mutazilites.
)


 It was Imam Ash-Shafi-’ie who reasserted the pre-eminence of
Ahadith over Qiyas, and revived the effort amongst his followers to
ensure its proper collection and preservation.
 He also wrote “Kitab al-Umm” in which he presented views of his
teachers as well as his own regarding many issues which made it
clear that Imam Ash-Shafi-’ie was an authority of his own.

)

 He became well-known while in Makkah where his school of
jurisprudence attracted many scholars from all over the Muslim
world.
 Finally left Makkah for Egypt and remained there till his death. His
school was so well accepted the many renown Islamic scholars
themselves prefer to be regarded as followers of this school of
jurisprudence, even though many of them have attained the rank of
Mujtahid.
)


Some of these famous or notable scholars of this school:
 Imam Al-Muzani
 Imam Al-Mawardi
 Imam An-Nawawiy
 Imam Al-Haramain
 Imam Al-Ghazaliy
 Imam ‘Izzuddin ibn Abdul Salam
 Imam Al-Baqilany
)


Some of these famous or notable scholars of this school:
 Most Muhaddithin: Imam Bukhary, Muslim, Tirmidzi, Ibn Majah,
Baihaqy, Ibn Hajar, Abu Dawud, Ad-Darimi, An-Nasa-i, Daruqutni,
etc.
 Imam Abul Hassan al-Ash’ariy, Juneid al-Baghdadi, At-Tabari, Ar-
Razi, As-Suyuti, As-Subki, etc.

)


IMAM AHMAD IBN HANBAL R.A. (164 AH – 241 AH)

 Imam Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal is
mostly known as a Muhaddith although he is acknowledged to be a
Mujtahid on Fiqh having studied under Imam Muhammad Idris As-
Shafi-’ie, Bishr ibn al-Mufaddal, Waki’ ibn al-Jarrah etc.
 As a Muhaddith, even his teachers and other muhaddithin take
Ahadith from him. His famous work is “Musnad Ahmad”.

)



 He is well-known for piety and detachment (Zuhud), and his
school relies much upon Ahadith on Fiqh – much akin Maliki school
– but not limiting it only from narrators in the Hijaz but elsewhere
too.
 But unlike his teacher Imam Ash-Shafi’ie, his followers and
school of jurisprudence was limited and today mostly confine only
to the peninsula of Arabia.
)



 He was strict and very cautious in his adherence to the ways of
the pious predecessors, that when the Caliph sought his service as
a Qadhi he refused. He was even flogged for rejecting the
Mu’tazilite’s assertion regarding the createdness of the Qur’an but
remained steadfast upon his principle.

)



 His jurisprudence later was somewhat revived by Imam Ibn
Taymiyyah and his student Ibn Qayyim Al-Jauziy.

)

OTHER LESS KNOWN OR EXTINCT MADZAAHIB

IMAM ZAYD IBN ‘ALI IBN HUSSAYN (80 AH – 122 AH)

IMAM LAYTH IBN SA’AD (97 AH – 174 AH)

IMAM SUFYAN AL-TSAURIY (100 AH – 160 AH)

IMAM DAWUD IBN ‘ALI AD-DHAZHIRI (199 AH – 269 AH)

)

“WAFAYAT-AL A’YAN AN-BA ABNAZ-ZAMAN” – Ibn Khallikan

“TABAQAT AL-SAFI’IYYAH AL-KUBRA” – As-Subki

“TARIKH BAGHDAD” – Khatib Al-Baghdadi

“TABAQAT” – Ibn Abi Ya’la

“TADZKIRAH AL-HUFFAZ” – Adz-Dzahabiy

)

AND ALLAH KNOWS BEST

)

TO BE CONTINUED

)

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http://an-naseehah.blogspot.com/
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http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
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) 127

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