🌌 Hammad Ibn Abi Sulayman

Whowas Hammad ibn Abi Sulayman? Abu Salma Hammad ibn Salamah ibn Dinar al-Basri (Arabic: حماد بن سلمة بن دينار البصري‎; died 167 AH/783 CE), the son of Salamah ibn Dinar, was a prominent narrator of hadith and one of the earliest grammarians of the Arabic language. Sheikha Mlazemth of Hammad ibn Abi Sulayman # Sunanu Abi Dawuf by Sulayman as sijistani # Hammad ibn Abi algebra # Sulayman ibn al Hakam # Sulayman al Arabi # Date of Sulayman Al Bassam # Sulayman Sami Mahmoud # The strength of the Prophet Sulayman right # Prophet Sulayman Story Brief # Fahad Bin Sulayman Alqadi # Sulayman Nadaoui # Alsayed Sulayman Alnadawi # Dكtr Abd Abul-Hasan Ahmad ibn Muhammad ibn Ahmad ibn Ja`far ibn Hamdan al-Quduri al-Baghdadi, the Hanafi jurist, born 362 AH. Al-Quduri is an ascription to the selling of pots (qudur). `Ali al-Daqqaq, from Abu Sahl Musa ibn Nasr al-Razi, from Muhammad ibn al-Hasan al-Shaybani, from Abu Hanifah, from Hammad ibn Abi Sulayman, from Ibrahim al-Nakha Bahkandoktrin ulama Kufah itu agak mencerminkan ajaran resmi yang berkembang pada masa Hammad Ibn Abi Sulayman (w. 120/736), yakni seorang ahli hukum Kufah yang pertama doktrinnya dapat kita anggap sepenuhnya otentik, Joseph Schacht, Ibid, hlm 51 15 rujukan pada tokoh sebelumnya yang otoritatif itu kian bertambah. Sebuah keterangan (al-Hadits Muin regards Hammad as "the righteous shaykh," but the others regard him as unreliable. However, Sunni hadith scholars have quoted Hammad's hadiths from Imam al-Sadiq (a), Hanzala b. Abi Sufyan, Sufyan al-Thawri, and Ibn Jurayh. The name Hammad appears in the chains of transmission of more than 1,800 hadiths. This could be Hammad b. AbouIsmaïl Hammad ibn Abi Sulayman al-Achari (arabe: أبو إسماعيل حماد بن أبي سليمان الأشعري) est un tabi'i expert en droit religieux (), célèbre pour avoir été le principal enseignant d'Abou Hanifa pendant près de 20 ans. . Biographie Entourage. Il était un ancien esclave d'Ibrahim [1], [2], [3], le fils aîné [4] d'Abou Moussa al-Achari, un compagnon Thenarrations recorded in the Musannaf are all Hafs's narrations from Abu Hanifah from Hammad ibn Abi Sulayman, either from Hammad's own opinion or narrating from Ibrahim al-Nakha'i or Sa'id ibn Jubayr. 6. 'Abd Allah ibn Numayr (no. , 12388, 12401, 12602, 18685, 27562) MuhammadZahid ibn Hasan al-Kawthari al-Hanafi al-Ash'ari (1296-1371), the adjunct to the last Shaykh al-Islam of the Ottoman Caliphate and a major (mujaddid) of the fourteenth Islamic century. He studied under his father as well as the scholar of Qur'an and hadith Ibrahim Haqqi (d. 1345), Shaykh Zayn al-'Abidin al-Alsuni (d. 1336), Shaykh Muhammad Khalis al-Shirwani, al-Hasan al-Aztuwa Abd al-Mu'min (c.1094-1163) did not establish the first caliphate in the Islamic West, but his encompassed more territory than any that had preceded it. As leader of the Almohads, a politico-religious movement grounded in an uncompromising belief in the unity of God, he unified for the first time the whole of North Africa west of Egypt, and conquered much of southern Spain. . 09 May, 2021Q Dear scholar, Ramadan Mubarak. In light of the COVID-19 lockdown, how should Muslim offer the Eid prayer?AnswerIn the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. In this fatwaIn the communities where the mosques have not yet opened due to Coronavirus COVID-19, the Eid Prayer should be prayed in one’s houses with one’s own family, and there is no need for a more light on the question at hand, we would like to quote the following post by Dr. Yasir QadhiIn the communities where the mosques have not yet opened because of Coronavirus COVID-19, the Eid Prayer should be prayed in one’s houses with one’s own family, and there is no need for a khutbah. The Eid prayer is not the same as the Friday prayer, as Friday prayer has different conditions and rulings. While the general rule is that Eid pryaer should be prayed in a large congregation, it is permissible even in regular circumstances for the one who missed Eid prayer to make it up at ibn Malik may Allah be pleased with him once missed the Eid prayer in Basrah, so he gathered his family and had one of his household lead them in two ibn Abi Rabah d. 114 AH said regarding the one who missed the Eid prayer, “Let him pray two rakahs and say the takbirs”.Hammad ibn Abi Sulayman d. 120 AH, the famous scholar of Kufa and teacher of Abu Hanifa, said when asked the same question, “He should pray as they prayed, and do the takbirat as they did.”📚 Read Also How to Apply Islamic Legal Maxims to COVID-19 QueriesThese reports are in the Musannaf of Ibn Abi Shaybah, 2/4-5. All of these reports are regarding those who missed Eid for any reason. Notice that the Friday prayer would not be made up’ like this, and one who misses Friday prays Zhuhr given our current situation, there is no problem in advising families to observe all of the Sunnahs of Eid of taking a ghusl, eating a breakfast, wearing one’s best [permissible] garments, saying the general takbirat after Fajr, etc. and then praying a congregational prayer at home with one’s Eid prayer has special takbirat. There are 7 takbirat in the first rakah including takbirat al-ihram, and 6 in the second rakah including takbirat al-qiyam – this is the position of the Hanbali school, and Ibn Taymiyyah. Note that Shafi`is say 7 not including the takbirat al-ihram that would make 8 total; as well the Ḥanafis state 4 takbirat including the takbirah of the ihram and the qiyam for both well, the Eid khutbah is not a requirement of the prayer, hence there is no need to give one. All four schools of law state that the khutbah of Eid is not obligatory. In the report above, Anas merely prayed two rakahs and didn’t ask his servant to deliver a it would be allowed for mosques to broadcast Eid khutbahs, and all families pray their individual congregational prayers at a given time, and then, after they finish their own Eid prayers, they can listen to a khutbah broadcast live from their mosque as a general Allah knows Dr. Yasir Qadhi Facebook Page* This Fatwa was first published in 2020 Abu HanifaThe founder of Hanafiyya school of fiqhMausoleum of Abu Hanifa Maqbarat al-Khayzaran where the mosque of Abu Hanifa was built afterward in al-A'zamiyya reign, Baghdad, Nameal-Nu'man b. ThabitTeknonymAbu HanifaEpithetal-Imam al-A'zam •Siraj al-A'immaReligious AffiliationSunniLineageOriginally PersianBirth80/699-700Place of BirthKufaPlace of ResidenceKufa • Baghdad • Medina • MeccaDeath/Martyrdom150/767-8Cause ofDeath/MartyrdomDied in the prison of al-Mansur al-'AbbasiBurial PlaceBaghdadEraAl-Mansur al-'AbbasiProfessorsHammad b. Abi Sulayman • 'Asim b. Abi l-Nujud al-Kufi • Imam Muhammad al-Baqir a and wa l-Muti'allim • al-Fiqh al-akbar, ... Abū Ḥanīfa al-Nuʿmān b. Thābit Arabicأبو حنيفة النعمان بن ثابت, b. 80/699-700 d. 150/767-8 was a scholar of fiqh and theology in Kufa and the founder of Hanafiyya, one of the four sects of Sunni Islam. Hanafis refer to him as "al-Imam al-A'zam" the greatest leader and "Siraj al-A'imma" the light of the leaders. Lineage According to the oldest biographies, Abu Hanifa's family had the relation of wala' al-'itq being emancipated slaves with the Banu Taym Allah b. Tha'laba clan from the Rabi'a tribe, a significant branch of the great tribe of Bakr b. Wa'il. According to some sources, Thabit, Abu Hanifa's father, was an emancipated slave of a man from the Banu Qafal family from the above tribe. Moreover, according to 'Uthman b. Sa'id al-Darimi's citation from Ibn Asbat, Abu Hanifa's father was a Nazirite for some time after his birth. Life Little is known about Abu Hanifa's personal life. It is said that he was born in Kufa, was in the business of selling fur, and when he was young, he had relations with Hammad 'Ajrad, a poet in Kufa. Education and Teachers Abu Hanifa studied with many scholars and faqihs, but Hammad b. Abi Sulayman was the particular teacher whose lectures he attended for 18 years. He accompanied him until death. His teachers in Kufa, as mentioned in his biographies, include 'Amir al-Sha'bi, Abu Ishaq al-Subay'i, 'Asim b. Abi l-Nujud, Qays b. Muslim, Sammak b. Harb, 'Alqama b. Marthad, 'Atiyya b. Sa'd al-'Awfi, Hakam b. 'Atiyya. According to biographies, he also studied with people from Basra, such as Qatada b. Di'ama and Malik b. Dinar. During his studies before 114/732-3, he travelled to Hijaz and studied with teachers there. In Medina, he attended the lectures of Rabi'a b. Abi 'Abd al-Rahman, a scholar of fiqh, and in Mecca, he attended the lectures of 'Ata' b. Abi Ribah d. 114/732-3 or 115/733-4. In Medina, he also studied with Imam Muhammad al-Baqir a, 'Abd al-Rahman b. Hurmuz al-A'raj, Nafi' mawla Ibn 'Umar, Muhammad b. Munkadir, and Ibn Shahab al-Zuhri, and in Mecca, he also studied with people such as 'Amr b. Dinar and Abu l-Zubayr al-Makki. Relationship with Imam al-Baqir a and Imam al-Sadiq a Some Sunni sources have pointed to the relationship between Abu Hanifa and two Shi'a Imams a with respect to the transmission of hadiths. Al-Dhahabi and al-Qaramani have referred to his transmission of hadiths from Imam al-Baqir a and Imam al-Sadiq a. Abu l-Hajjaj al-Mizzi mentioned Imam al-Baqir a as one of his masters. Other Sunni scholars, such as Ibn Hajar al-Haytami, Ibn Sabbagh al-Maliki, and Sulayman al-Qunduzi said that he transmitted hadiths from Imam al-Sadiq a. Ibn Abi l-Hadid al-Mu'tazili explicitly said that Abu Hanifa was Imam al-Sadiq's a student. There is a well-known statement attributed to Abu Hanifa "if there were not those two years, Nu'man [Abu Hanifa] would perish" لولا السنتان، لهک نعمان. It is said that the statement was first cited in the 14th/20th century in the short book, Tuhfa al-ithna 'asharaiyya. Some people have interpreted this statement as referring to Abu Hanifa's studies with Imam al-Sadiq a for two years. Others believe that it refers to his studies with Zayd b. 'Ali, and not Imam al-Sadiq a, because he did learn hadiths from Zayd. However, the authenticity of such an attribution to Abu Hanifa was called into question, because it cannot be found in early sources. Some people have suggested that the phrase "سنتان" in this statement should be read as “Sunnatan” the two traditions, rather than "sanatan" the two years, in which case it would not refer to his studies. After the death of Hammad b. Abi Sulayman 120/737-8, his most prominent student, Abu Hanifa, became the authority for issuing fatwas and teaching fiqh in Kufa. He enjoyed a distinctive social position. Political Activities In last years of the Umayyad dynasty from 121/738-9 to 132/749-50, Abu Hanifa was a significant figure for opponents of the government, except Khawarij. Abu Hanifa secretly helped and sponsored Zayd b. 'Ali in his uprising and provided him with warfare. In 126/743-4, Abu Hanifa played the role of a moderator between people of Khorasan and Ajlah, an official close to the caliph, in order to receive a safe conduct for Harith b. Surayj a revolutionary head of Khorasan. In 127/744-5 and 128/745-6 when Sufri Khawarij occupied Kufa under the leadership of Dahhak b. Qays al-Shaybani, Abu Hanifa had debates with them. Leaving Kufa When Yazid b. 'Umar b. Hubayra was appointed by Marwan II in 129/746-7 as the ruler of Iraq, he proposed the position of judgeship or, on some other accounts, monitoring the Treasury, to Abu Hanifa, but he rejected the proposal despite the pressures from Ibn Hubayra. The pressures by Ibn Hubayra made him leave Kufa to Mecca. Thus, in the last two years to the end of the Umayyad dynasty, Abu Hanifa lived in Mecca, propagating his beliefs and opinions in fiqh. His serious rival there was Ayyub Sakhtiyani, the faqih of Basra, who had a sojourn in Mecca at the time. Return to Kufa When the Abbasids toppled down the Umayyad government and al-Saffah became the caliph, Abu Hanifa returned to Kufa, but he avoided pledging his allegiance to al-Saffah by means of a trick. Death in the Prison of Baghdad In the last days of Abu Hanifa's life, al-Mansur al-'Abbasi summoned him to Baghdad and imprisoned him for reasons unknown to us. After few days, Abu Hanifa died in the prison. In his the Origins and Early Development of Shi'a Islam , Jafari holds that Abu Hanifa was imprisoned because of his support for the Uprising of al-Nafs al-Zakiyya against al-Mansur. Abu Hanifa's body was buried in the al-Khayzaran cemetery of Baghdad after Hasan b . 'Umara al-Bajali, the Kufi muhaddith scholar of Hadith, said Funeral Prayer on his body. A dome and school were constructed over his burial place in 459/1066-7. Today the place in which his burial place is located is called "Hayy al-A'zamiyya" al-A'zamiyya neighborhood. Abu Hanifa's School of Thought According to some reports, Abu Hanifa was an active participant of theological meetings in Kufa when he was young. He also travelled to Basra to debate with Ibadis, Sufris, and other theological branches of Islam. Abu Hanifa's Beliefs Faith Many authors from People of Hadith, Imamis, Mu'tazilis, and Ash'aris, take Abu Hanifa to lean towards Murji'a. It has been taken as a widely accepted fact. The problem of whether a person who commits a major sin counts as having Iman faith or not was a matter of severe debate in the second half of the 2nd/8th century. It led to three different positions and sects Khawarij who believed that such a person will no longer count as having iman, and is, therefore, an unbeliever; Murji'a who believed that such a person still has iman, since for them, iman is not a matter of increase or decrease; and People of Hadith who avoided to count such a person as being an unbeliever, but took iman to be a matter of degrees and subject to increases and decreases. Since Abu Hanifa believed that iman is subject to increases and decreases, he was considered by his opponents as leaning towards Murji'a. In his book, al-'Alim wa l-muta'allim, Abu Hanifa emphasized on the importance of actions, explicitly holding that not all believers will go to the Heaven, and sinners who do not repent will be punished by God or forgiven by Him. According to Abu Hanifa, there are three groups of people with respect to their position in the afterlife people of Heaven, people of Hell, and monotheists concerning whom we should suspend judgment. Imamate One of the most crucial problems regarding imamate in the history of Islamic denominations is that of the early successors of the Prophet s and the four Rashidun Caliphs. In the first half of the 2nd/8th century, it was common among denominations of Islam other than Shi'a and Khawarij to take Abu Bakr b. Abi Quhafa and 'Umar b. al-Khattab as superior to other caliphs, but with respect to 'Ali a and 'Uthman b. 'Affan, not only was there a disagreement with respect to their superiority, but the early Murji'a, as Ibn Sa'd says, had even suspended judgment about whether they were believers holders of iman or faith in the first place. A well-known figure of the early Murji'a was Muharib b. Dithar, a teacher of Abu Hanifa. Abu Hanifa's position about this problem was expressed in his Mujmal al-fiqh al-akbar where he said "we leave the judgment about 'Uthman and 'Ali to God". It was quoted by Ibn Shahrashub as follows “judgment about what happened between 'Ali and 'Uthman is left to God". 'Ali's a being Right Abu Hanifa takes Ali a to be on the right side in all of his battles, taking his enemies to be "baghi" transgressors. He takes Imam al-Hasan a to be the right caliph and imam after 'Ali a. Abu Hanifa and Shi'a There are many hadiths involving debates between Abu Hanifa and Imam al-Sadiq a or Imam al-Kazim a, as well as some Imami scholars of Kufa, such as Muhammad b. 'Ali Sahib al-Taq, Faddal b. Hasan, and Haytham b. Habib al-Sayrafi. The chains of transmitters of each of these hadiths have to be assessed with respect to their reliability. In these debates, various issues are discussed, such as imamate, faith, and predestination. In some hadiths, Imam al-Sadiq a is cited as reproaching Abu Hanifa and sometimes taking him to be a person who does not love and respect 'Ali a so much. Relation between Abu Hanifa and Zaydiyya Abu Hanifa's intimate relation with Zayd b. 'Ali and Ibrahim al-Hasani is the best evidence for his good relations with Zaydiyya. Muhammad b. Ja'far al-Dibaj, Imam al-Sadiq's a son, and a Zaydi imam, admired Abu Hanifa and took his support of Zayd to be evidence of his love for the people of faith. Abu Hanifa's Fiqh The Structure of his Fiqh In addition to the formulated Hanafi fiqh which is extant today, the only thing known about sources of his fiqh from old reports are some hadiths which are not very reliable. The most important and comprehensive of such hadiths is the one transmitted by Yahya b. Durays in which Abu Hanifa took the sources of his fiqh to be the following The Qur'an The Prophet's s tradition and reliable hadiths transmitted from him by reliable transmitters. Sayings of the Sahaba Ijtihad and personal opinion Qiyas Istihsan The View of the Imamiyya about Abu Hanifa's Fiqh During his lifetime, Abu Hanifa was criticized in debates with Imam al-Sadiq a and Imam al-Kazim a as well as with Imami scholars such as Muhammad b. 'Ali Sahib al-Taq, Hurayz b. 'Abd Allah al-Sajistani, and Hisham b. Hakam for his appeals to personal opinion, qiyas, and some of his views regarding certain rulings of fiqh. In 4th/10th century, Ibn Junayd al-Iskafi represented an approach in the Imami fiqh, which was very similar in its methods to Abu Hanifa's fiqh. Despite the dominant approach in the Imami fiqh, Ibn Junayd appealed to qiyas in fiqh. Al-Sharif al-Radi d. 406/1015, a scholar of Baghdad, also had views in usul al-fiqh which were close to those of Ibn Junayd. He had learned some texts of the Hanafi fiqh from teachers. However, in the same period, al-Shaykh al-Mufid, the well-known Imami faqih, strongly attacked Abu Hanifa's methodology in usul al-fiqh and some of his rulings in fiqh. In later centuries, some scholars showed respect for Abu Hanifa, and some criticized his views and methods. Abu Hanifa and Transmitted Sciences Recitation of the Quran Abu Hanifa learned the recitation of the Qur'an from prominent teachers such as 'Asim one of the Seven Reciters, al-A'mash one of the Fourteen Reciters, and 'Abd al-Rahman b. Abi Layla. Hasan b. Ziyad al-Lu'lu'i transmitted his recitation of the Quran. He had a recitation of his own recorded by Abu l-Fadl Muhammad b. Ja'far al-Khuza'i d. 408/1017-8. It is cited by Hudhali in al-Kamil and al-Makki in Manaqib. Hadiths Throughout the works by Abu Hanifa's students, such as al-Athar by Abu Yusuf and al-Athar by Muhammad b. Hasan al-Shaybani, there are hadiths transmitted by Abu Hanifa. This shows the significance of the transmission of hadiths for him. Abu Hanifa never gathered his hadiths in a single collection. This led some authors throughout centuries to collect several works under Musnad Abi Hanifa in which hadiths transmitted by Abu Hanifa here and there are collected in a single collection. Information about Abu Hanifa's teachers and students in the transmission of hadiths comes from these hadiths. Thus, this information is usually treated with caution. His narrators Hammad b. Abi Hanifa Zufar b. Hudhail 'Ibad b. 'Awam 'Abd Allah b. Mubarak Hashim b. Bashir Waki' b. Jarrah Muslim b. KHalid al-Zanji Dahhak b. Mukhallad 'Abd Allah b. Yazid Nawh b. Darraj al-Qadi Abu Na'im Fadl b. Dakin Ibrahim b. Tahan Hamza b. Habib Reliability in Rijal Scholars of rijal biography of the transmitters of hadiths reproached him in different ways because he was their intellectual adversary. They, nevertheless, admitted that he was a truthful person. The only hadith cited in al-Sihah al-Sitta from Abu Hanifa is one concerning hudud punishments in al-Nasa'i's al-Sunan al-Kubra. Al-Tirmidhi has cited a biographical remark by Abu Hanifa about Jabir b. Yazid al-Ju'fi and 'Ata' b. Abi Ribah in his al-Sunan, and in several parts of the book, he referred to Abu Hanifa's views in fiqh. A number of hadiths transmitted by Abu Hanifa are cited in three of the Four Books of Imamiyya. There are some of his hadiths in other Shiite collections of hadiths as well. Works Al-'Alim wa l-Muti'allim Al-Fiqh al-akbar Al-Fiqh al-absat Al-Wawiyya Risala ila 'Uthman al-Batti Wasiyya ila tilmidhih al-Qadi Abi Yusuf Wasiyya ila ibnih Hammad Wasiyya ila Yusuf bin Khalid al-Samti Risala fi al-iman wa takfir man qal bi khalq al-Qur'an Mujadila li ahad al-dahriyyin References It is a well known fact throughout the Muslim world that Imam Abu Hanifah had almost 4000 teachers رحمه الله thought his life time. Some of the most famous teachers include; Imam As-Sha’bi رحمه الله , Imam Hammad ibn Abu Sulayman رحمه الله and Imam Muhammad al-Baqir رحمه الله , Imam Ata ibn Abi rabah رحمه الله and Awn ibn Abd Allah ibn Utbah ibn Masud الله. Imam Hammad ibn Abu Sulayman The following report from al-Khatib’s Tarikh illustrates the importance of the close apprenticeship to a master teacher in order to develop the ability of ijtihad and fiqh. Just as Alqamah and Aswad closely accompanied Ibn Mas’ud and as a consequence acquired his adeptness at fatwa, and Ibrahim al-Nakha’i likewise earned this quality from his close companionship of them, and then Hammad as is clear from the biographical notices on him was the closest and most adept student of Ibrahim, Abu Hanifah gained the quality of faqahah by a close attachment to his shaykh. And, consequently, the group of fuqaha in this chain were the greatest jurists of their times as stated by Imam al-Dhahabi in his Siyar A’lam al-Nubala. Imam Abu Ismail Hammad ibn Abi Sulayman al-Ashari d. 120 was the first and primary teacher of Imam Abu Hanifah. His narrations are found in all six collections of hadith, although in Sahih al-Bukhari they are without chain muallaq. He narrated from the Sahabi Sayyedina Anas ibn Malik d. 93, and from the famous Tabii, Said ibn Jubayr 38-95 H, and others. His primary teacher was Ibrahim al-Nakhai, a major scholar of hadith and fiqh from the Tabiin, who was the most learned regarding the opinions of Abd Allah ibn Masud and his students. Ibn Abi Hatim narrated with his chain from Abd al-Malik ibn Iyas “I asked Ibrahim [al-Nakhai] Who should we ask after you?’ He said Hammad.’” Yahya ibn Main and al-Nasa’i said he is thiqah. Al-Ijli said “Hammad ibn Abi Sulayman, a Kufan, trustworthy. He was the greatest jurist from the companions of Ibrahim.” Dawud al-Ta’i said “Hammad ibn Abi Sulayman was generous with food and he was generous with dinars and dirhams.” Tahdhib al-Kamal 7269-79 Al-Dhahabi said under the biography of Hammad ibn Abi Sulayman in Siyar Alam al-Nubala’ “The greatest faqih from the inhabitants of Kufa were Ali and Ibn Mas’ud. The greatest faqihfrom their companions was Alqamah. The greatest faqih from his companions was Ibrahim [al-Nakha’i]. The greatest faqih from the companions of Ibrahim was Hammad [ibn Abi Sulayman]. The greatest faqih from the companions of Hammad was Abu Hanifah. The greatest faqih from his companions was Abu Yusuf. The companions of Abu Yusuf spread to the furthest regions, and the greatest faqih from them is Muhammad [ibn al-Hasan al-Shaybani]. The greatest faqih from the companions of Muhammad is Muhammad Abu Abd Allah al-Shafi’i. Allah Exalted is He have mercy on them all.” Siyar A’lam al-Nubala 5236 Imam Ata ibn Abi Rabah Ata ibn Abi Rabah was a great teacher of Imam Abu Hanifah’s and he has many narrations found in all six of the famous collections of hadith. He met 200 companions of the Prophet peace and blessings be upon him, and he would issue fatwa in the presence of the Noble companions, such that Ibn Abbas RA would say “O people of Makkah! Do you gather your questions to me, when Ibn Abi Rabah is amongst you?!” Tahdhib al-Kamal 2069-86 The two reports of Abu Hanifah reporting from him in the Musannaf are in the form of fatwas which he took from him. In the first, Abu Hanifah asked Ata’ about an illegitimately born man leading the people in prayer, and he replied “There is no harm in it – is there not from amongst them those who pray and fast more than us?” This indicates that Imam Abu Hanifah took both fiqh and hadith an example was given in the previous post from Ata’ ibn Abi Rabah. Imam Awn ibn Abd Allah Awn ibn Abd Allah ibn Utbah ibn Masud al-Kufi al-Zahid was the grandson of the Sahabi Utbah ibn Masud ra, and he is a narrator found in the six collections of hadith besides Sahih al-Bukhari. He was a Tabii who narrated from a number of the younger companions. Al-Ijli, Imam Ahmad ibn Hanbal, Yahya ibn Main, Ibn Sad and al-Nasa’i said he is thiqah. Awn ibn Abd Allah said he prayed behind Abu Hurayrah d. 59 situating his birth around the middle of the first century. He was known as an ascetic who would frequently remember the afterlife and weep. Musa ibn Abi Isa narrated that when Awn would narrate to them, his beard would become wet with tears. Maslamah ibn Jafar narrated that Awn would say “May I be destroyed! How can I become heedless of my soul while the Angel of Death is not heedless of my soul?! May I be destroyed! How can I claim I have my intellect while I put to waste my share of the afterlife?! May I be destroyed! May I be destroyed! Nay, woe to me! Woe to me! Destruction is inevitable for me if I die proceeding upon the disobedience of my Lord.” Then he would cry until his beard became wet with tears. At his death, he distributed all his properties to the poor. It was reported from Awn that he said “Those before us would assign for their worldly life whatever was left over from their afterlife, while you assign for your afterlife whatever is left over from your worldly life.” He also said “I don’t think a person looks at the faults of men but from a heedlessness which has made him to forget himself.” Tahdhib al-Kamal 22453-61 Imam Muhammad al-Baqir

hammad ibn abi sulayman