Documents of the Right Word

mother’s name had been Hanîfa, he would have been called
Nu’mân ibni Hanîfa, like Îsâ (Jesus) ‘alaihis-salâm’ has been called
Îsâ-ibni Meryem (Jesus the Son of Mary). He has been called
Nu’mân bin Thâbit (Nu’mân the Son of Thâbit) by all people,
friends and enemies alike. His father’s name is written in all books,
with the exception of those written by enemies of Ahl as-Sunna,
who assert that his mother’s name was Hanîfa and forge abhorrent
stories about him.
Hadrat Imâm-i-A’zam Abû Hanîfa’s ‘rahmatullâhi ta’âlâ aleyh’
grandfather’s name is Zûtâ, which is written as such in numerous
books, e.g. in the book Jâmi’ul-usûl, by the great scholar hadrat
Ibni Esîr Jezrî. This high person was a slave. Most scholars of fiqh
have been from among slaves. Thâbit, the Imâm’s father, was born
through Muslim parents. Thâbit attended hadrat Alî’s sohbats and
thus received abundant fayz from hadrat Imâm (Alî). Imâm-i-Alî
asked blessings on Thâbit and progeny in his prayers. Zûtâ’s
second name was Nu’mân. On a Nevrûz Day, this Nu’mân offered
hadrat Alî some jelly sweatmeat. Hadrat Imâm-i-A’zam was
educated by Imâm-i-Sha’bî and, when the latter passed away in
104, by Hammâd. When Hammâd passed away in the hundred and
twenty-fourth year of the Hegira, lovers of knowledge from all
Islamic countries streamed into Imâm-i-A’zam’s quarter. Thus he
started to educate pupils. At that time there was not a scholar
named Shaddar. Nor is it written in any Islamic book that he was
taught by a person in that name.
Everything hadrat Imâm-i-A’zam Abû Hanîfa Nu’mân bin
Thâbit said or did would be in agreement with Qur’ân al-kerîm
and hadîth-i-sherîfs. It is stated in the book Mîzân-ul-kubrâ: If a
person studies the statements made by the Imâms of the four
Madh-habs reasonably and without any prejudice or recalcitrance,
he will see that they all were like celestial stars. He will look on
their traducers as imbeciles who take stars’ images in limpid water
as stars themselves. Imâm-i-A’zam stated, “Qiyâs is not valid when
there is nass [âyats and/or hadîths (with plain meanings)]. We do
not perform qiyâs unless it is inevitably necessary. When we
confront an enigmatic question, we first look it up in Qur’ân alkerîm.
If we cannot find an answer, we search through hadîth-isherîfs.
If there is still no answer, we look the matter up in the
statements made by any of the As-hâb-i-kirâm. If we cannot find a
solution to the question in these documents, either, we find its
answer through qiyâs.” At some other time he said, “When we
meet a question and cannot find its answer in Qur’ân al-kerîm or
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