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{{Short description|Prominent legal school in Sunni Islam}}
{{redirect|Hanafi}}
{{Expand Arabic|حنفية|date=August 2020}}
{{Sunni Islam|expanded=Sunni Schools of Law}}

The '''Hanafi school''' ({{lang-ar|حَنَفِية|translit=Ḥanafiyah}}; also called '''Hanafite''' in [[English language|English]]), '''Hanafism''', or the '''Hanafi fiqh''', is the oldest and one of the four traditional major [[Sunni Islam|Sunni]] schools ([[Fiqh]]) of [[Islamic Law]] (madhhab).<ref>{{cite book |last=Ramadan |first=Hisham M. |year=2006 |title=Understanding Islamic Law: From Classical to Contemporary |publisher=[[Rowman Altamira]] |isbn=978-0-7591-0991-9 |pages=24–29}}</ref> It is named after the 8th century [[Kufa|Kufan]] scholar, [[Abu Hanifa]], a [[Tabi'un|Tabi‘i]] whose legal views were preserved primarily by his two most important disciples, [[Imam]] [[Abu Yusuf]] and [[Muhammad al-Shaybani]].<ref name=":0">{{Cite web|last=Warren|first=Christie S.|title=The Hanafi School|url=https://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0082.xml|access-date=26 August 2020|website=Oxford Bibliographies}}</ref> It is considered one of the most widely accepted maddhab amongst Sunni Muslim community and is called the ''Madhhab of Jurists'' (maddhab ahl al-ray).<ref name=":1">{{Cite web |last=Eid |first=Muhammad |date=5 June 2015 |title=المذهب الحنفي… المذهب الأكثر انتشاراً في العالم |url=http://masjidsalahudin.com/?p=506 |url-status=live |archive-url=https://web.archive.org/web/20190507105308/http://masjidsalahudin.com/?p=506 |archive-date=7 May 2019 |access-date=5 June 2015 |website=Masjid Salah al-Din |language=ar}}</ref><ref>{{Cite web |last=Al-Haddad |first=Husam |date=17 November 2014 |title=المذهب الحنفي.. المذهب الأكثر انتشاراً |url=https://www.islamist-movements.com/6012 |url-status=live |archive-url=https://web.archive.org/web/20190507105334/http://www.islamist-movements.com/6012 |archive-date=7 May 2019 |access-date=17 November 2014 |website=Islamist Movements |language=ar}}</ref> A plurality of Hanafi Muslims follow and have followed the [[Maturidi]] school of theology ({{lang-ar|عقيدة}}).

The importance of this madhhab lies in the fact that it is not just a collection of rulings or sayings of Imam Abu Hanifa alone, but rather the rulings and sayings of the council of judges he established belong to it. Abu Hanifa was the first to formally solve cases and organize them into chapters.{{Citation needed|date=March 2023}} He was followed by Imam [[Malik ibn Anas]] in arranging [[Muwatta Imam Malik|Al-Muwatta]]. Since the [[companions of the Prophet|Sahaba]] and [[Tabi'un|the successors of the Sahaba]] did not put attention in establishing the science of Sharia or codifying it in chapters or organized books, but rather relied on the strength of their memorization for transmitting knowledge, Abu Hanifa feared that the next generation of the Muslim community would not understand [[Sharia|Sharia laws]] well. His book consisted of ''Taharah'' (purification), ''Salat'' (prayer), other acts of ''Ibadah'' (worship), ''Muwamalah'' (public treatment), then ''Mawarith'' (inheritance).<ref name=":1" />

Under the patronage of the [[Abbasid Caliphate|Abbasids]], the Hanafi school flourished in [[Iraq]] and spread throughout the Islamic world, firmly establishing itself in [[Muslim Spain]], [[Greater Khorasan]] and [[Transoxiana]] by the 9th-century, where it acquired the support of rulers including [[Delhi Sultanate]], [[Khwarazmian Empire]], [[Kazakhs|Kazakh Sultanate]] and the local [[Samanid Empire|Samanid]] rulers.<ref>{{Cite book|last=Hallaq|first=Wael|title=The Origins and Evolution of Islamic Law|publisher=Cambridge University Press|year=2010|isbn=9780521005807|location=Cambridge|pages=173–174}}</ref> Turkic expansion introduced the school to the [[Indian subcontinent]] and [[Anatolia]], and it was adopted as the chief legal school of the [[Ottoman Empire|Ottoman]] and [[Mughal Empire]].<ref>{{Cite book|last=Hallaq|first=Wael|title=An Introduction to Islamic Law|publisher=Cambridge University Press|year=2009|isbn=978-0521678735|location=Cambridge|pages=37}}</ref> In the modern [[Turkey|Republic of Turkey]], the Hanafi jurisprudence is enshrined in [[Diyanet]], the directorate for religious affairs, through the [[Constitution of Turkey|constitution]] (art. 136).<ref>{{Cite web |url=http://www.tbmm.gov.tr/anayasa/anayasa_2011.pdf |title=Türki̇ye Büyük Mi̇llet Mecli̇si̇ |access-date=8 March 2013 |archive-date=8 December 2014 |archive-url=https://web.archive.org/web/20141208135008/http://www.tbmm.gov.tr/anayasa/anayasa_2011.pdf |url-status=live }}</ref>

The Hanafi school is the [[Madhhab|maddhab]] with the largest number of adherents, followed by approximately one third of Sunni Muslims worldwide.<ref name="unc1">[http://veil.unc.edu/religions/islam/law/ Jurisprudence and Law – Islam] Reorienting the Veil, University of North Carolina (2009)</ref><ref>{{Cite web|title=Hanafi School of Law – Oxford Islamic Studies Online|url=http://www.oxfordislamicstudies.com/article/opr/t125/e798|access-date=2020-08-25|website=www.oxfordislamicstudies.com|language=en}}</ref> It is mostly followed in [[Turkey]], [[Egypt]], [[Bosnia]] and other [[Balkan]]s, the [[Levant]], Central Asia, [[Morocco]], [[Pakistan]] and [[Bangladesh]], in addition to parts of [[Russia]], [[China]], and [[India]].<ref name="su1">Siegbert Uhlig (2005), "Hanafism" in ''Encyclopaedia Aethiopica'': D-Ha, Vol 2, Otto Harrassowitz Verlag, {{ISBN|978-3447052382}}, pp. 997–99</ref><ref>Abu Umar Faruq Ahmad (2010), ''Theory and Practice of Modern Islamic Finance'', {{ISBN|978-1599425177}}, pp. 77–78</ref> The other primary Sunni legal schools are the [[Maliki]], [[Shafiʽi school|Shafi'i]] and [[Hanbali]] schools.<ref>Gregory Mack, Jurisprudence, in [[Gerhard Böwering]] et al (2012), ''The Princeton Encyclopedia of Islamic Political Thought'', Princeton University Press, {{ISBN|978-0691134840}}, p. 289</ref>

Hanafi is the largest of the four schools; it is followed by approximately 30% of Muslims world-wide. The other three schools of thought are Shafi, Maliki, and Hanbali.<ref>{{Cite web |title=An Introduction to Hanafi Madhhab |url=https://www.islamawareness.net/Madhab/Hanafi/hanafi_intro.html |access-date=2023-08-03 |website=www.islamawareness.net}}</ref>

==History==
[[File:Madhhab Map3.png|thumb|right|400px|Map of the Muslim world. Hanafi (light green) is the Sunni school predominant in Turkey, Central Asia, Bosnia, the Western Middle East, Western and Nile river region of Egypt, Pakistan, Bangladesh, and parts of Southeast Europe, India, China and Russia.<ref name="unc1" /><ref name="su1" /> An estimated third of all Muslims living in Muslim-majority countries worldwide follow Hanafi law.<ref name="unc1" />]]
The circumference of [[Sharia|Islamic Sharia]] is very vast. However, there was no ''[[madhhab]]'' existed in the form current structure among [[Companions of the Prophet|the Sahaba]]. To them, the only sources of [[Sharia]] were the [[Quran]] and the [[Sunnah]]. If not found in these two sources, consensus used to be adopted. Furthermore, throughout history, the Companions have differed in their practice of knowledge, variation in expertising in certain religious matters, except for those on which there had consensus. The Companions did not live all in specific areas, but were engaged in establishing the Shari'ah in the conquered Muslim areas, and due to differences in knowledge, the Shari'ah took on different forms in those areas. At the end of the era of the Companions, the [[Tabi'un|Tabi'is]] used to find solutions by adopting different ways to know and convey the Islamic Shari'ah. Therefore, it is said that the ingredients and formulas for establishing the Islamic Shari'ah were prepared by the Sahaba and the [[Tabi'un|Tabi'is]]. At the end of the Tabi'i period, various wars and the expansion of the Islamic world felt the need to give the Shari'ah a scientific form—[[Fiqh]]—which Abu Hanifa, one of the last [[Tabi'un|Tabi'in]] did by making a unique methodology after working 40 years. At the same time he also established the Islamic [[Creed|credology—Aqeeda]] as an individual religious science.

[[Ja'far al-Sadiq]], a [[Family tree of Muhammad|descendant]] of Muhammad was one of the teachers of Abu Hanifah and [[Malik ibn Anas]] who in turn was a teacher of [[Al-Shafi'i|Al-Shafi‘i]],<ref name="Dutton">{{citation |title=The Origins of Islamic Law: The Qurʼan, the Muwaṭṭaʼ and Madinan ʻAmal |last=Dutton |first=Yasin |author-link=Yasin Dutton |page=16}}</ref><ref name="Haddad2007">{{cite book |last=Haddad |first=Gibril F. |title=The Four Imams and Their Schools |location=London, the UK |publisher=Muslim Academic Trust |year=2007 |pages=121–194}}</ref>{{rp|121}} who in turn was a teacher of [[Ahmad ibn Hanbal]]. Thus all of the four great Imams of Sunni ''[[Fiqh]]s'' are connected to Ja'far directly and indirectly.<ref name="HistoryOfIslam">{{cite web |url=http://historyofislam.com/contents/the-classical-period/imam-ja%E2%80%99afar-as-sadiq/ |title=Imam Ja'afar as Sadiq |work=History of Islam |access-date=2012-11-27 |archive-url=https://web.archive.org/web/20150721215837/http://historyofislam.com/contents/the-classical-period/imam-ja%E2%80%99afar-as-sadiq/ |archive-date=2015-07-21 |url-status=dead }} {{Cite web |url=http://historyofislam.com/contents/the-classical-period/imam-ja%E2%80%99afar-as-sadiq/ |title=Imam Ja'afar as Sadiq | History of Islam |access-date=9 July 2020 |archive-date=21 July 2015 |archive-url=https://web.archive.org/web/20150721215837/http://historyofislam.com/contents/the-classical-period/imam-ja%E2%80%99afar-as-sadiq/ |url-status=dead }}</ref>

In the early history of Islam, Hanafi doctrine was not fully compiled. It was compiled in the 3rd Hijri century and has been gradually developing since then.<ref name=na1/>

The Abbasid Caliphate and most of the Muslim dynasties were some of the earliest adopters of the relatively more flexible Hanafi fiqh and preferred it over the traditionalist Medina-based Fiqhs, which favored correlating all laws to Quran and Hadiths and disfavored Islamic law based on discretion of jurists.<ref name=jle1>John L. Esposito (1999), ''The Oxford History of Islam'', Oxford University Press, {{ISBN|978-0195107999}}, pp. 112–14</ref> The [[Abbasid Caliphate|Abbasids]] patronized the Hanafi school from the 2nd Hijri century onwards. The Seljuk Turkish dynasties of 5th and 6th Hijri centuries, followed by Ottomans and Mughals, adopted Hanafi Fiqh. The Turkic expansion spread Hanafi Fiqh through Central Asia and into [[Indian subcontinent]], with the establishment of [[Seljuk Empire]], [[Timurid dynasty]], [[Chagatai Khanate|several Khanates]], [[Delhi Sultanate]], [[Bengal Sultanate]] and [[Mughal Empire]]. Throughout the reign of 77th Caliph and 10th Ottoman Sultan [[Suleiman the Magnificent]] and 6th Mughal emperor [[Aurangzeb|Aurangzeb Alamgir]], the Hanafi-based [[Qanun (law)|Al-Qanun]] and [[Fatawa-e-Alamgiri]] served as the legal, juridical, political, and financial code of most of South Asia.<ref name=na1>Nazeer Ahmed, ''Islam in Global History'', {{ISBN|978-0738859620}}, pp. 112–14</ref><ref name=jle1/>

During the early periods of time that Islam was just being found up (mainly the first 250 years), there were around 100+ school of thoughts.<ref>{{Cite web|title=SCHOOLS OF ISLAMIC LAW|url=https://www.maslaha.org/UntoldIslam/In-depth/SCHOOLS-OF-ISLAMIC-LAW|access-date=2021-12-12|website=Maslaha|language=en}}</ref>

== Genesis of Madhhab ==

=== Duration ===
The genesis stage of Hanafiet is generally reckoned by islamic scholars to begin with the time of the judicial research of Abu Hanifa (d. 150 AH) and end with the death of his senior disciple Hasan bin Ziyad (d. 204 AH).<ref>{{Cite book |last1=Ibrahim |first1=Muhammad |title=المذهب عند الحنفية والمالكية والشافعية والحنابلة |last2=Bin Muhammad |first2=Ali |publisher=Al-Waei Al-Islami |year=2012 |edition=45th |location=Kuwait |page=36 |language=ar}}</ref>

This stage is concerned with the foundation of the Madhhab and its establishment, the formation of principles and bases upon which orders are determined and branches arises. Abu Zuhra, a prominent 20th century Egyptian Islamic jurist suggested, "The work would have done by the Imam himself. And under his guidance, his senior students would participated in it. Abu Hanifa had a unique "discussions and debate" method to conduct on the issues until they were settled. If resolved, Abu Yusuf would have been ordered to codify it."<ref>{{Cite book |last=Zidan |first=Abdul Karim |title=المدخل لدراسة الشريعة الإسلامية |year=2000 |page=157 |language=ar}}</ref>

=== Work ===
Explaining the method of Abu Hanifa in teaching his companions, Al-Muwaffaq Al-Makki says, “Abu Hanifa established his doctrine by consultation among them. He never possess the rulings arbitrarily without them. He was diligent in practicing religion and exaggerated in advising about God, His Messenger and the believers. He would pick up questions one by one and present to them. He would hear what they had and say what he had. Debates would have continued with them for a month or more until one of the sayings was settled in it. Then Judge Abu Yusuf would formulate the principle from that, thus, he formulated all the principles.”<ref>{{Cite book |last=Muhammad |first=Ali Juma |title=كتاب المدخل إلى دراسة المذاهب الفقهية |publisher=Dar al-Salam |year=2012 |edition=4th |page=118 |language=ar}}</ref> Accordingly, the students of Abu Hanifa were participants in the establishment of this jurisprudential structure, not they were just listeners, accepting what was presented to them. And Abu Yusuf was not the only one who recorded what the opinion settled on, but in the circle of Abu Hanifa there were ten blogging, headed by the four big ones: Abu Yusuf, Muhammad bin Al-Hassan Al-Shaibani, Zufar bin Al-Hudhayl and Hassan bin Ziyad al-Luluii.<ref>{{Cite book |title=المذهب عند الحنفية |page=48}}</ref>

==Methodology==
{{Aqidah}}
Hanafi [[Principles of Islamic jurisprudence|''usul'']] recognises the [[Quran]], [[hadith]], consensus (''[[ijma]]''), legal analogy (''[[qiyas]]''), juristic preference (''[[istihsan]]'') and normative customs (''[[urf]]'') as sources of the [[Sharia]].<ref name=":0" /><ref>Hisham M. Ramadan (2006), Understanding Islamic Law: From Classical to Contemporary, Rowman Altamira, {{ISBN|978-0759109919}}, p. 26</ref> [[Abu Hanifa]] is regarded by modern scholars as the first to formally adopt and institute ''[[qiyas]]'' as a method to derive Islamic law when the Quran and hadiths are silent or ambiguous in their guidance;<ref>See: *[[Reuben Levy]], ''Introduction to the Sociology of Islam'', pp. 236–37. London: [[Williams and Norgate]], 1931–1933. *[[Chiragh Ali]], The Proposed Political, Legal and Social Reforms. Taken from ''Modernist Islam 1840–1940: A Sourcebook'', p. 280. Edited by [[Charles Kurzman]]. New York City: [[Oxford University Press]], 2002. *Mansoor Moaddel, ''Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse'', p. 32. Chicago: [[University of Chicago Press]], 2005. *Keith Hodkinson, ''Muslim Family Law: A Sourcebook'', p. 39. Beckenham: Croom Helm Ltd., Provident House, 1984. *''Understanding Islamic Law: From Classical to Contemporary'', edited by Hisham Ramadan, p. 18. [[Lanham, Maryland]]: [[Rowman & Littlefield]], 2006. *Christopher Roederrer and {{ill|Darrel Moellendorf|de}}, ''Jurisprudence'', p. 471. Lansdowne: Juta and Company Ltd., 2007. *Nicolas Aghnides, ''Islamic Theories of Finance'', p. 69. New Jersey: Gorgias Press LLC, 2005. *[[Kojiro Nakamura]], "Ibn Mada's Criticism of Arab Grammarians." ''Orient'', v. 10, pp. 89–113. 1974</ref> and is noted for his general reliance on personal opinion (''[[ra'y]]'').<ref name=":0" />

The islamic jurists are usually viewed as two groups: ''[[Ahl al-Ra'y]]'' (The people of personal opinion) and Ahl al-Hadith (The People of Hadith). The jurists of the Hanafi school are often accused of preferring ra'y over hadith. [[Muhammad Zahid al-Kawthari]] says in his book ''Fiqh Ahl al-`Iraq wa Hadithuhum'': ''"Ibn Hazm thinks of the jurists as Ahl al-Ray and Ahl al-Hadith. This differentiation has no basis and is without a doubt only the dream of some exceptional people, that have been influenced by the statements of some ignorant narrators, after the [[mihna]] of Ahmad bin Hanbal."'' He also states that the Hanafis could only be called Ahl al-Ray, because of how talented and capable they are when it comes to ''ra'y''. And not because of their lack of knowledge in hadith or them not relying on it, as the term Ahl al-Ray usually implies.<ref>https://archive.org/details/Fiqh-u-Ahl-il-IRAQ_383</ref>

Nevertheless the usage of ''[[Ahl al-Ra'y|Ra'y]]'' as one of the sources of their jurisprudence, the Hanafite scholars still prioritize the textual approach of the Sahaba for their jurisprudence, as careful examination by modern Islamic jurisprudence researcher [[Ismail Poonawala]], has found that the influence of the [[hadith]]s narrated by [[Zubayr ibn al-Awwam|Zubayr]] regarding [[Rajm]] (stoning) execution as a form of punishment towards adulterers to be within [[Abu Hanifa]]'s rulings in the Hanafite school of thought for such kinds of punishments' validity and furthermore, how to implement the punishment in accordance with Muhammad's teachings due to self-confession of the accused.{{#tag:ref|See Poonawala works.<ref name="Poonawala">{{harvtxt|Abū Ḥanīfah|Poonawala|2002|p=450}}</ref> For similar purpoted Hadith involving Zubayr ibn al-Awwam as executor of stoning towards adulterer see Hamad Abdul Karim works.<ref name="Hamad Abdul Karim stoning law Sharia">{{cite book |last1=Abdul Karim Da'wah al-Husaini |first1=Hamad|trans-title=Madinah al-Munawwarah in Islamic thought |title=المدينة المنورة في الفكر الإسلامي |date=2006 |publisher=Dar al-Kotob Ilmiyah |page=106 |isbn=9782745149343|url=https://books.google.com/books?id=6jpvDwAAQBAJ |access-date=23 December 2021 |language=ar}}</ref>|group="Notes"}} This Hanafite stoning law which is based on [[hadith]]s narrated by [[Zubayr ibn al-Awwam|Zubayr]] arguably has historical and profound influence as various governments have implemented Hanafite code of law in their state laws from the [[Late Middle Ages|late medieval]] to [[Human history#Modern history|modern]] period:

* '''Fatawa 'Alamgiri:''' [[Fatawa 'Alamgiri]] is an Islamic edict book first implemented as state law in India during the reign of Mughal emperor [[Aurangzeb]].<ref name="Fatawa Alamgir Aurangzeb" /> Later, the [[British Raj]] also implemented this law in an effort to better control their Indian Muslim subjects.<ref name="Fatawa Alamgir Aurangzeb">{{harvtxt|Baillie|Elder|2009|pp=1–3 with footnotes}}</ref>

* '''Qanun:''' The [[Ottoman Empire]] through their [[Ottoman law|Qanun]] law which is not dissimilar from [[Fatawa 'Alamgiri]] was formed and canonized as state law by [[Suleiman the Magnificent]].<ref name="Kanun thesis Turkey Bunyamin Punar">{{harvtxt|Punar|2016|p=20}}</ref><ref name="Abdullahi Ahmed Qanun Hanafite">{{harvtxt|an Naim Na|2009|pp=35–39, 76–79, 97}}</ref> This law indirectly influenced their [[Ottoman expedition to Aceh#Ottoman–Aceh relations|ally]], the [[Sultanate of Aceh]], who also had its own version of [[Rajm]] (stoning) law in their law codex.<ref name="Aceh Institute">{{cite web |title=Relasi Aceh Darussalam dan Kerajaan Utsmani, Sebuah Perspektif|trans-title=The Relationship between Aceh Darussalam and the Ottoman Empire, A Perspective |url=https://acehinstitute.org/pojok-publik/sosial-budaya/relasi-aceh-darussalam-dan-kerajaan-utsmani-sebuah-perspektif.html |website=Aceh institute |publisher=info@acehinstitute.org |access-date=22 November 2021 |date=2015}}</ref> This codex even became the autonomical legal codex of modern-day [[Aceh]] province, as the province recognizes [[Sharia|Sharia law]] based on [[Ottoman law|Qanun]] which they call [[Islamic criminal law in Aceh|Qanun Jinayat]].<ref name="Cammack & Feener 2012">{{harvtxt|Cammack|Feener|2012|p=42}}</ref> This Hanafite law of [[Rajm]] (stoning) in [[Aceh]] has survived to the 21st century as it was officially recognized by the Indonesian government in 2014, in addition to the [[Selangor]] state of Malaysia recognizing it in 1995 as an autonomical law,<ref name="Malaysia indonesia recogniztion">{{harvtxt|Harahap|2018}}</ref> The fundamentalist [[Taliban]] faction also reportedly follow their own variant of Hanafi Qanun.<ref name="Haroun Rahimi">{{cite book |last1=Rahimi |first1=Haroun |title=A Constitutional Reckoning with The Taliban's Brand of Islamist Politics: The Hard Path Ahead |date=2021 |pages=220–222 |url=https://www.researchgate.net/publication/350978448 |access-date=13 December 2021 |location=Kabul, Afghanistan |publisher=Afghan Institute for Strategic Studies |series=Peace Studies |volume=VIII |isbn=978-9936-655-15-7}}</ref>

The foundational texts of Hanafi madhab, credited to Abū Ḥanīfa and his students Abu Yusuf and Muhammad al-Shaybani, include ''[[Al-Fiqh al-Akbar]]'' (book on theology), ''[[Al-fiqh al-absat]]'' (book on theology), ''[[Kitab al-Athar]]'' (thousands of hadiths with commentary), ''[[Kitab al-Kharaj]]'' and the so called ''Zahir ar-Riwaya'', which are six books in which the authorative views of the founders of the school are compiled. They are ''Al-Mabsut'' (also known as Kitab al-Asl), ''Al-Ziyadat'', ''Al-Jami' al-Saghir'', ''Al-Jami' al-Kabir'', ''Al-Siyar al-Saghir'' and ''Al-Siyar al-Kabir'' (doctrine of war against unbelievers, distribution of spoils of war among Muslims, [[Apostasy in Islam|apostasy]] and taxation of [[dhimmi]]).<ref>Oliver Leaman (2005), ''The Qur'an: An Encyclopedia'', Taylor & Francis, {{ISBN|978-0415326391}}, pp. 7–8</ref><ref>Kitab Al-Athar of Imam Abu Hanifah, Translator: Abdussamad, Editors: Mufti 'Abdur Rahman Ibn Yusuf, Shaykh Muhammad Akram (Oxford Centre of Islamic Studies), {{ISBN|978-0954738013}}</ref><ref>[[Majid Khadduri]] (1966), ''The Islamic Law of Nations: Shaybani's'', Johns Hopkins University Press, {{ISBN|978-0801869754}}</ref>

=== Istihsan ===
The Hanafi school favours the use of ''istihsan'', or juristic preference, a form of ''ra'y'' which enables jurists to opt for weaker positions if the results of ''qiyas'' lead to an undesirable outcome for the public interest (''[[maslaha]]'').<ref>{{Cite web|title=Istihsan|url=http://www.oxfordislamicstudies.com/article/opr/t125/e1136|access-date=2020-08-26|website=Oxford Islamic Studies Online}}</ref> Although ''istihsan'' did not initially require a scriptural basis, criticism from other schools prompted Hanafi jurists to restrict its usage to cases where it was textually supported from the 9th-century onwards.<ref>{{Cite book|last=Hallaq|first=Wael|title=A History of Islamic Legal Theories: An Introduction to Sunnī Uṣūl al-Fiqh|publisher=Cambridge University Press|year=2008|isbn=978-0521599863|location=Cambridge|pages=107–108}}</ref>

== List of Hanafi scholars ==
{{Main|List of Hanafis}}
{{columns-list|colwidth=20em|
* [[Abd al-Ghani al-Ghunaymi al-Maydani]]
* [[Abu Hafs Umar al-Nasafi]]
* [[Abu Hanifa]]
* [[Abu Mansur al-Maturidi]]
* [[Abu Yusuf]]
* [[Ahmed Raza Khan Barelvi]]
* [[Ali al-Qari]]
* [[Al-Tahawi|Abu Ja'far Al-Tahawi]]
* [[Amjad Ali Aazmi]]
* [[Burhan al-Din al-Marghinani]]
* [[Ibn Abidin]]
* [[Imam Zufar]]
* [[Muhammad al-Shaybani]]
* [[Yahya ibn Ma'in]]
}}

== See also ==

* [[Karwan-I-Islami]]
* [[Islamic schools and branches]]
* [[Maturidi]]
* [[List of Sunni books#Hanafi|List of major Hanafi books]]
* [[List of Hanafis]]

== Notes ==
{{reflist|group=Notes}}

== References ==
{{Reflist}}

===Works cited===
{{refbegin|2}}
* {{cite book |last1=Abū Ḥanīfah |first1=Nuʻmān ibn Muḥammad |author-link1=Abu Hanifa |last2=Poonawala |first2=Ismail |author-link2=Ismail Poonawala |title=The Pillars of Islam: Muʻāmalāt: laws pertaining to human intercourse |publisher=Oxford University Press |translator=Asaf Ali Asghar Fyzee |date=2002 |page=450 |isbn=978-0-19-566784-4 |url=https://books.google.com/books?id=PWYrAQAAIAAJ |access-date=22 November 2021}}
* {{cite book |last1=Baillie |first1=Neil |last2=Elder |first2=Smith |title=A digest of the Moohummudan law |date=2009 |location=London |pages=1–3 with footnotes |url=https://archive.org/stream/digestmoohummud00bailgoog#page/n57/mode/2up |access-date=22 November 2021}}
* {{cite journal |title=The Islamic Legal System in Indonesia |last1=Cammack |first1=Mark E. |last2=Feener |first2=R. Michael |date=2012 |journal=Pacific Rim Law & Policy Journal |volume=21 |issue=1 |url=http://digital.law.washington.edu/dspace-law/bitstream/handle/1773.1/1091/21PRPLJ013.pdf}}
* {{cite journal |last1=Harahap |first1=Cempaka Sari |title=Hukuman Bagi Pelaku Zina (Perbandingan Qanun No. 6 Tahun 2014 tentang Hukum Jinayat dan Enakmen Jenayah Syariah Negeri Selangor No. 9 Tahun 1995 Seksyen 25) |trans-title=Punishment for Adultery Perpetrators (Comparative Qanun No. 6 of 2014 concerning the Law of Jinayat and the Crime of Sharia Crimes in Selangor State No. 9 of 1995 Section 25) |journal=Hukum Fiqih(Fiqh Law) |date=2018 |volume=4 |issue=2 |url=https://repository.ar-raniry.ac.id/id/eprint/5593/ |access-date=22 November 2021}}
* {{cite book |last1=an Naim Na |first1=Abdullahi Ahmed |title=Islam and the Secular State Negotiating the Future of Shari'a |date=2009 |publisher=Harvard University Press |isbn=978-0-674-26144-0 |url=https://books.google.com/books?id=MOYXEAAAQBAJ |access-date=22 November 2021}}
* {{cite journal |last1=Punar |first1=Bunyamin |title=Kanun and Sharia: Ottoman Land Law in Şeyhülıslam Fatwas From Kanunname of Budın to the Kananname-İ Cedıd |journal=A Thesis Submitted to the Graduate School of Social Sciences of İstanbul Şehir University |date=2016 |url=http://hdl.handle.net/11498/25100 |access-date=22 November 2021}}
{{refend}}

== Further reading ==
* Branon Wheeler, [https://books.google.com/books?id=slLpouSlzPcC ''Applying the Canon in Islam: The Authorization and Maintenance of Interpretive Reasoning in Ḥanafī Scholarship''] (Albany, SUNY Press, 1996).
* Nurit Tsafrir, ''The History of an Islamic School of Law: The Early Spread of Hanafism'' (Harvard, Harvard Law School, 2004) (Harvard Series in Islamic Law, 3).
* Behnam Sadeghi (2013), The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition, Cambridge University Press, Chapter 6, "The Historical Development of Hanafi Reasoning", {{ISBN|978-1107009097}}
* Theory of Hanafi law: ''Kitab Al-Athar'' of Imam Abu Hanifah, Translator: Abdussamad, Editors: Mufti 'Abdur Rahman Ibn Yusuf, Shaykh Muhammad Akram (Oxford Centre of Islamic Studies), {{ISBN|978-0954738013}}
* Hanafi theory of war and taxation: [[Majid Khadduri]] (1966), ''The Islamic Law of Nations: Shaybani's'', Johns Hopkins University Press, {{ISBN|978-0801869754}}
* {{cite book |last=Burak |first=Guy |title=The Second Formation of Islamic Law: The Ḥanafī School in the Early Modern Ottoman Empire |place=Cambridge |publisher=Cambridge University Press |date=2015 |isbn=978-1-107-09027-9}}

==External links==
*[http://www.philtar.ac.uk/encyclopedia/islam/sunni/hana.html Hanafiyya] Bulend Shanay, Lancaster University
*[https://archive.org/stream/KitabAl-siyarAl-saghirtheShorterBookOnMuslimInternationalLawBy/KitabAl-siyarAl-saghirtheShorterBookOnMuslimInternationalLawByMuhammadAl-hasanAl-shaybani#page/n1/mode/2up Kitab al-siyar al-saghir (Summary version of the Hanafi doctrine of War)]{{404|date=September 2021}} Muhammad al-Shaybani, Translator – Mahmood Ghazi
*[http://cat.inist.fr/?aModele=afficheN&cpsidt=12160077 The Legal Aspects of Marriage according to Hanafi Fiqh] {{Webarchive|url=https://web.archive.org/web/20150122191407/http://cat.inist.fr/?aModele=afficheN&cpsidt=12160077 |date=22 January 2015 }} Islamic Quarterly London, 1985, vol. 29, no. 4, pp. 193–219
*[https://archive.org/stream/TheHedayaCommentaryOnIslamicLawsByShyakhBurhanuddinAbuBakrAlMarghinanitranslatorByCharlesHamilton/TheHedaya-CommentaryOnIslamicLaws%20ByShyakhBurhanuddinAbuBakrAlMarghinanitranslatorByCharlesHamilton#page/n1/mode/2up Al-Hedaya]{{404|date=September 2021}}, A 12th century compilation of Hanafi fiqh-based religious law, by [[Burhan al-Din al-Marghinani]], Translated by Charles Hamilton
*[http://www.tandfonline.com/doi/pdf/10.1080/02634939708400998 Development of family law in Afghanistan: The role of the Hanafi Madhhab] Central Asian Survey, Volume 16, Issue 3, 1997

{{Hanafi scholars}}
{{Islamic theology |state=collapsed}}
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[[Category:Hanafi| ]]
[[Category:Sunni Islam]]
[[Category:Schools of Sunni jurisprudence]]
[[Category:Sunni Islamic branches]]

Hanafi school - Revision history

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