# Hanafi school

> Mediated Wiki article. Canonical URL: https://mediated.wiki/source/Hanafi_school
> Markdown URL: https://mediated.wiki/source/Hanafi_school.md
> Source: https://en.wikipedia.org/wiki/Hanafi_school
> Source revision: 1355837957
> License: Creative Commons Attribution-ShareAlike 4.0 International (https://creativecommons.org/licenses/by-sa/4.0/)

School of Islamic jurisprudence

"Hanafi" redirects here. For other uses, see [Hanafi (disambiguation)](/source/Hanafi_(disambiguation)).

Part of a series on Sunni Islam Beliefs God Prophets and Messengers Holy books Succession to Muhammad Angels Judgement Day Predestination Sahaba Five Pillars Declaration of Faith Prayer Charity Fasting Pilgrimage Rashidun Caliphs Abu Bakr Umar Uthman Ali Others Hasan ibn Ali Mu'awiya I Umar ibn Abd al-Aziz Schools of law Hanafi Maliki Shafi'i Hanbali Others Farahi Zahiri Awza'i Thawri Laythi Jariri Schools of theology Ash'arism and Maturidism (Ahl al-Ra'y) Atharism (Ahl al-Hadith) In terms of Ihsan: Sufis (Ahl al-Wijdan wa al-Kashf) Contemporary movements Barelvi movement Deobandi movement Salafism Wahhabism Ahl-i Hadith Modernism Neo-traditionalism Holy sites Mecca Medina Jerusalem Lists Literature Kutub al-Sittah History Persecution Islam portal v t e

The **Hanafi school**[a] or **Hanafism** is the largest [school](/source/Madhhab) of [Islamic jurisprudence](/source/Islamic_jurisprudence) out of the four principal schools within [Sunni Islam](/source/Sunni_Islam). It developed from the teachings of the [jurist](/source/Faq%C4%ABh) and theologian [Abu Hanifa](/source/Abu_Hanifa) (c. 699–767 CE), who systemised the use of reasoning (*[ra'y](/source/Ahl_al-Ra'y#Terminology)*). Hanafi legal theory primarily derives law from the [Quran](/source/Quran), the sayings and practices of [Muhammad](/source/Muhammad) (*[sunna](/source/Sunnah)*), scholarly consensus (*[ijma](/source/Ijma)*) and analogical reasoning (*[qiyas](/source/Qiyas)*), but also considers juristic discretion (*[istihsan](/source/Istihsan)*) and local customs (*[urf](/source/Urf)*). It is distinctive in its greater usage of **qiyas** than other schools.

The school spread throughout the Muslim world under the patronage of various Islamic empires, including the [Abbasids](/source/Abbasids) and [Seljuks](/source/Seljuk_Empire). The region of [Transoxiana](/source/Transoxiana) emerged as a centre of classical Hanafi scholarship between the 10th and 12th centuries, which gave rise to the [Maturidi](/source/Maturidi) school of theology. The [Ottoman Empire](/source/Ottoman_Empire) adopted Hanafism as its official school of law and influenced the legal thought of the school, eventually [codifying](/source/Codification_(law)) it as the *[Mecelle](/source/Mecelle)* in the 1870s.

Followers of the Hanafi school are called Hanafis, who are estimated to number around 800 million worldwide. As such, it accounts for approximately 45% of all Muslims and remains the largest Islamic school, being predominant in the [Balkans](/source/Balkans), [Central Asia](/source/Central_Asia), the [Caucasus](/source/Caucasus), [Turkey](/source/Turkey), the [Levant](/source/Levant), and [South Asia](/source/South_Asia).

## History

The Hanafi school emerged from the legal tradition of [Kufa](/source/Kufa) in [Iraq](/source/Iraq), in which its eponym [Abu Hanifa](/source/Abu_Hanifa) (d. 150/767) resided.[1] Iraqi jurists were known for their use of independent reasoning (**[ra'y](/source/Ahl_al-Ra'y#Terminology)**) in deriving law.[2] Kufa, alongside [Medina](/source/Medina) and [Basra](/source/Basra), was a centre of legal activity at the beginning of the second Hijri century. Its prominent jurists included [Amir al-Sha'bi](/source/Amir_al-Sha'bi), [Ibrahim al-Nakha'i](/source/Ibrahim_al-Nakha'i) and [Hammad ibn Abi Sulayman](/source/Hammad_ibn_Abi_Sulayman).[3] The opinions of Abu Hanifa and the earlier Kufan jurists closely correspond,[4] particularly those of al-Nakha'i.[5] Abu Hanifa's legal doctrine, as conveyed to his students, was predominantly derived from his own instructors, chiefly Hammad.[6] Abu Hanifa attended Hammad's [study circle](/source/Halaqa) for approximately 20 years and inherited it upon Hammad's death.[7]

### Formative period

The [Abu Hanifa Mosque](/source/Abu_Hanifa_Mosque) in Baghdad, which houses the tomb of Abu Hanifa

Abu Hanifa and his students were responsible for systemising the use of **ra'y**,[2] of which Abu Hanifa was its "unrivalled master".[8] According to his contemporary [Shu'ba ibn Ayyash](/source/Shu'bah), Abu Hanifa was the "most systematic jurist of his time".[9] His legal thought was distinct for its treatment of hypothetical scenarios, which he held would help prepare for disastrous circumstances. It was also distinct for its method of analogical reasoning (**qiyas**). Abu Hanifa would identify the normative, underlying principles of the law from the Quran, [hadith](/source/Hadith) and practices of [Muhammad's companions](/source/Muhammad's_companions), and applied these to solve unprecedented legal cases.[10] **Qiyas** and adherence to analogical consistency were defining characteristics of early Hanafis,[11] who employed juristic discretion (*istihsan*) to depart from the results of **qiyas** when deemed appropriate.[12] As **qiyas** enabled the treatment of multiple legal cases from a single case, it facilitated the systematic compilation of legal literature.[10]

There is no record of legal treatises authored by Abu Hanifa.[10][13] His teachings were transmitted by his disciples [Abu Yusuf](/source/Abu_Yusuf) (d. 182/798) and [Muhammad al-Shaybani](/source/Muhammad_al-Shaybani) (d. 189/804), the last of whom was the most prolific.[13] Later Hanafis termed the corpus of al-Shaybani as the "*zahir al-riwaya*" and ascribed it an authoritative status.[14] The students of Abu Hanifa established [study circles](/source/Halaqa) in [Baghdad](/source/Baghdad), an emerging hub of cultural activity and the seat of the [Abbasid Caliphate](/source/Abbasid_Caliphate).[15] The school won the support of the centralising Abbasid state, which sought to unify the legal system.[16] The Abbasids' preference for appointing Hanafi judges assisted in spreading the school. Abu Yusuf served as a [judge](/source/Qadi) in Baghdad; the Abbasid caliph [Harun al-Rashid](/source/Harun_al-Rashid) (r. 786–809) later appointed him as the [chief judge](/source/Great_Qadi). By the time of al-Shaybani's death, the school had spread to [Egypt](/source/Egypt) and [Balkh](/source/Balkh) in [Tokharistan](/source/Tokharistan).[15]

16th-century [Ottoman miniature](/source/Ottoman_miniature) depicting Abu Hanifa

**Ra'y** dialectics involved the interlocutors exploring a series of hypothetical legal cases to delineate the limits of legal assumptions.[17] In practice, it led Hanafis to favour widely accepted hadith, particularly those which enshrined general principles that were applicable to other cases.[18] When the widespread collection of hadith led to the circulation of reports that contradicted Hanafi positions, the Hanafis prioritised those that were acted upon by the Iraqi legal tradition.[19] Reports supported by Iraqi juristic practice were deemed more authoritative than those which were not.[20] Abu Yusuf and al-Shaybani separately authored works named *Kitab al-Athar* (lit. 'Book of Traditions')*,* which sought to ground Hanafi teachings in the precedent of the early Kufan jurists and the Kufan companions of [Muhammad](/source/Muhammad), notably [Abd Allah ibn Mas'ud](/source/Abd_Allah_ibn_Mas'ud) and [Ali](/source/Ali).[21] Abu Hanifa himself is known to have used hadith; in Abu Yusuf's *[Ikhtilaf Abi Ḥanifa wa-Ibn Abi Layla](/source/Ikhtilaf_Abi_Hanifa_wa_Ibn_Abi_Layla)*, which lists cases where Abu Hanifa differed with his contemporary [Ibn Abi Layla](/source/Ibn_Abi_Layla), Abu Hanifa is quoted as citing a hadith in around 10% of the cases presented, but cites narrations attributed to Muhammad's companions more often.[7]

In contemporary external sources, members of the nascent school were described as the **ashab Abi Hanifa** ("companions of Abu Hanifa") and the **ashab al-ra'y** ("companions of **ra'y**").[22] Early Hanafi doctrine was attacked by the [traditionists](/source/Ahl_al-hadith),[b] who accused Hanafis of preferring their **ra'y** to hadith.[23] The traditionists primarily found objectionable the Hanafi practice of sometimes favouring **qiyas** over hadith that were not widely transmitted (**ahad**).[10] The identification of Hanafis with the *ashab al-ra'y* in contradistinction to the traditionist **ashab al-hadith** strengthened during the resurgence of the latter following the [Mihna](/source/Mihna).[24] [Al-Shafi'i](/source/Al-Shafi'i) (b. 150/767), too, critiqued the Hanafis' treatment of hadith and their claim that their positions reflected those of the Kufan companions of Muhammad.[25] He further argued that **istihsan** was subjective, which later led to classical Hanafi legal theorists articulating it as being completely dependent on the primary sources of law.[26]

### Classical period

During the 9th century, the Hanafi school transitioned from a "personal school" centered around individual jurists and their study circles to a distinct legal community with a collectively recognised doctrine and authoritative figures.[27] By the end of the century, the school resembled a professional body with a doctrine that was systematically transmitted from teachers to students, maturing into its classical form.[28] Hanafis began to write commentaries on earlier works; until the 12th century, these were mostly on the works of al-Shaybani.[29] [Al-Quduri](/source/Al-Quduri) (d. 428/1036–37)'s legal primer *[Mukhtasar al-Quduri](https://en.wikipedia.org/w/index.php?title=Mukhtasar_al-Quduri&action=edit&redlink=1)* was the classical school's first work of the *[mukhtasar](/source/Mukhtasar)* genre and the most authoritative after that of al-Shaybani.[30]

Criticism from the traditionists led to the Hanafis grounding their positions in hadith over the 9th century.[31] Some Hanafis moved towards using the traditionists' method of [hadith criticism](/source/Hadith_sciences) to justify the school's positions, such as the Egyptian jurist [al-Tahawi](/source/Al-Tahawi) (d. 321/933).[32] Nonetheless, the classical legal theorists focused on formulating a Hanafi approach to hadith criticism that emphasised a hadith's acceptance by early jurists, with [transmitter analysis](/source/Biographical_evaluation) taking a secondary role.[33]

Manuscript of **Kanz al-Daqa'iq**, a legal work by Transoxianan jurist [Abu al-Barakat al-Nasafi](/source/Abu_al-Barakat_al-Nasafi) (d. 710/1310)

During the 9th century, the Hanafi school also emerged as the prevailing school in [Transoxiana](/source/Transoxiana) and Tokharistan.[34] The school was introduced to Transoxiana by the students of Abu Hanifa and al-Shaybani, but became prevalent under the [Samanids](/source/Samanids), during whose rule Hanafi scholars received official favour.[35] The Transoxianan Hanafi tradition was highly influential in defining the doctrine of the later school.[36] Works authored by Transoxianan jurists and accorded a high status in later Hanafi tradition include:

- The jurisprudential work of [al-Sarakhsi](/source/Al-Sarakhsi) (d. 483/1090), known as *Usul al-Sarakhsi*,[37] as well as his legal commentary *al-Mabsut*.[38]

- The *[Hidaya](/source/Al-Hidaya)* of [Burhan al-Din al-Marghinani](/source/Burhan_al-Din_al-Marghinani) (d. 593/1197), which is considered the most authoritative representation of the early classical school.[39]

- *[Bada'i' al-Sana'i'](/source/Bada'i'_al-Sana'i')*, a large legal commentary by [Ala al-Din al-Kasani](/source/Al-Kasani) (d. 587/1191).[40]

The intellectual descendants of al-Sarakhsi and his teacher, Abd al-Aziz ibn Ahmad al-Halwani (d. 448/1056-57), eventually became the primary branch of the Transoxianan tradition. For 300 years after al-Sarakhsi, the Halwani-Sarakhsi branch constituted almost all of the major jurists engaged in rule-formulation[c] (**tarjih**) within the school, and dominated the process. The process contributed to the stabilisation of the school's laws.[41] The branch also popularised the doctrine of the **zahir al-riwaya**: that the opinions transmitted from the school's founders command the highest level of authority within the school.[42]

In the 10th century, the Hanafi theologian [Abu Mansur al-Maturidi](/source/Abu_Mansur_al-Maturidi) (d. 333/944) developed a **[kalam](/source/Kalam)** tradition that crystallised into the [Maturidi](/source/Maturidi) school of theology,[43] which had descended directly from the theological views of the earliest Hanafis.[44] Due to philosophical differences, the Transoxianan Maturidis disagreed with the [Mu'tazilite](/source/Mu'tazilite) strain of Iraqi Hanafis on several technical points of legal theory, but saw limited success in expunging the Mu'tazilite influence.[45]

The [Oghuz Turks](/source/Oghuz_Turks) who founded the [Seljuk Empire](/source/Seljuk_Empire) became attached to the Transoxianan Hanafi tradition. The Seljuks favoured these eastern Hanafis and appointed them to various official positions in their new territories, encouraging their migration out of Central Asia.[46] During the Seljuk expansion of the 11th and 12th centuries, the Hanafi and Maturidi schools spread westward into Syria, [Anatolia](/source/Anatolia) and western Persia.[13] In Syria and Iraq, the Central Asian scholars brought with them an increased emphasis on the **zahir al-riwaya**.[47] Hanafi migration out of Central Asia accelerated during the [Mongol invasions](/source/Mongol_invasion_of_the_Khwarazmian_Empire), which ravaged the region.[46]

### Mamluk period

During the 13th and 14th centuries, the [Mamluk Sultanate](/source/Mamluk_Sultanate) saw an influx of Hanafi scholars from Anatolia and Central Asia. Discussions of [Islamic logic](/source/Islamic_logic) and **kalam** in the Mamluk jurisprudential literature reflect the influence of Central Asian scholars.[48]

Criticism of the Hanafi approach to hadith prompted Mamluk Hanafi scholars to treat the subject in more detail.[48] In his legal commentary **Fath al-Qadir**, the Mamluk jurist [Ibn al-Humam](/source/Al-Kamal_ibn_al-Humam) (d. 861/1457) engages with the traditionists' approach to hadith criticism,[49] and attempts to navigate the associated legal consequences.[50] His approach to hadith influenced later Egyptian and Syrian Hanafi scholars.[38] This "Egyptian school" of Hanafi hadith criticism referenced hadith from the [hadith collections](/source/Hadith_collections) instead of Hanafi legal works, and employed the traditionists' terminology to assess their authenticity.[51]

Mamluk jurists faced difficulties in interpreting the plurality of legal opinions that had accrued in the school. In his work **al-Tashih wa al-Tarjih**, the Mamluk jurist [Ibn Qutlubugha](https://en.wikipedia.org/w/index.php?title=Ibn_Qutlubugha&action=edit&redlink=1) [[ar](https://ar.wikipedia.org/wiki/%D8%A7%D8%A8%D9%86_%D9%82%D8%B7%D9%84%D9%88%D8%A8%D8%BA%D8%A7)] (d. 879/1474) developed and detailed the process of rule-determination,[d] clarifying the role of precedent and enabling other jurists to engage in the process themselves, and thus determine the applicable legal ruling for a given case. It marked a shift in the material consulted by muftis from the primary literature of the school to its secondary literature, comprising legal commentaries and compendia which contained rulings.[53]

### Ottoman era

17th-century manuscript of Ibrahim al-Halabi's *Multaqa al-Abhur*

The [Ottoman Empire](/source/Ottoman_Empire) adopted the Hanafi school as their official legal school.[54] The Ottomans established an extensive network of [madrasas](/source/Madrasas) to train jurists, with the most prestigious located in the capital [Constantinople](/source/Constantinople).[55] By the 16th century, the [*Şeyḫülislâm*](/source/Seyh%C3%BClislam) emerged as the chief imperial religious and judicial authority.[56] The *Şeyḫülislâm* was appointed by the sultan and presided over the imperial canon,[57] a collection of legal texts that the [imperial religious hierarchy](/source/Ilmiye) was required to consult.[58] Many jurists from Arab provinces of the empire were critical of the imperial canon, partly because of its inclusion of later works which they judged as contradicting the preferred opinions (*tarjih*) of the school.[59] The sultans influenced the formation of the imperial religious hierarchy by appointing [muftis](/source/Muftis) directly and through the *Şeyḫülislâm*, delineating the range of legal opinions in the Ottoman Hanafi tradition.[60] Members of the imperial religious hierarchy were described as "*[Rumis](/source/Al-Rumi)*".[58][61] Intellectual genealogies (*[tabaqat](/source/Tabaqat)*) authored by the imperial religious hierarchy aimed to demarcate the institution, situate themselves and their endorsed works in the broader Hanafi tradition and construct an unbroken intellectual chain to Abu Hanifa.[62]

Hanafi law co-existed with the *[qanun](/source/Qanun_(law))* (dynastic law), decrees and edicts promulgated by the [sultans](/source/List_of_sultans_of_the_Ottoman_Empire). The *qanun* often reaffirmed religious laws; in other cases, it authorised actions that the jurists opposed, such as torture.[63] The *Şeyḫülislâm* would sometimes request sultanic edicts to require the imperial religious hierarchy to enforce particular rulings of the school.[64] The *Maʿrūḍāt* of the *Şeyḫülislâm* [Ebussuud Efendi](/source/Ebussuud_Efendi) (d. 982/1574), a collection of *fatwas* endorsed by [Suleiman I](/source/Suleiman_the_Magnificent), contained sultanic edicts and was frequently referenced in later Hanafi works which considered its opinions binding.[65] Late Hanafis believed that judges could act as deputies of the sultan who could thus regulate, *inter alia*, the legal opinions judges could reference, such as in the case of inter-school disputes.[66] In the 17th and 18th centuries, Hanafi jurists began to incorporate sultanic edicts into authoritative legal works.[66]

A page from the [Ottoman Turkish](/source/Ottoman_Turkish) edition of the *Mecelle*

[Ibrahim al-Halabi](/source/Ibrahim_al-Halabi) (d. 1549)'s legal manual *Multaqa al-Abhur* was among the most popular in the empire and was the subject of over 70 commentaries.[67] By the 19th century, it had become the standard legal textbook.[68] Other popular Ottoman manuals were the *Durar al-Hukkam* of [Molla Hüsrev](/source/Molla_H%C3%BCsrev) (d. 885/1479–80) and *[al-Durr al-Mukhtar](/source/Al-Durr_al-Mukhtar)* of Haskafi.[69] The *[Radd al-Muhtar](/source/Radd_al-Muhtar)* of the late Arab Ottoman jurist [Ibn Abidin](/source/Ibn_Abidin) (d. 1252/1836) is considered an authoritative and representative work of the late Hanafi tradition.[70] It lists most opinions within the school and their level of authoritativeness, incorporating most primary Hanafi sources produced until its writing.[69] It employs legal devices such as necessity (**darura**) to depart from the canonical *zahir al-riwaya* where necessary to ensure the continued relevancy of the school, and references sultanic edicts to revise the school's opinions.[71]

Between 1869 and 1877, the Ottomans promulgated the *[Mecelle](/source/Mecelle)*, a [codification](/source/Codification_(law)) of Hanafi jurisprudence.[72] The *Mecelle* was drafted by a committee led by the jurist [Ahmed Cevdet Pasha](/source/Ahmed_Cevdet_Pasha),[72] who had successfully argued against the implementation of the [Napoleonic Code](/source/Napoleonic_Code).[73] It drew from the Hanafi literature on legal maxims (*qawa'id fiqhiyya*) and to a great degree favoured the opinions of the late Hanafi tradition.[74] Many of its articles were fully or partially derived from al-Halabi's *Multaqa al-Abhur*.[75] However, the *Mecelle* also marked the state's assumption of control over jurisprudence, which had previously been the purview of the decentralized juristic community.[76]

### Indian subcontinent

[William Jones](/source/William_Jones_(philologist))' manuscript of the **al-Fatawa l-ʿAlamgiriyya**

The Hanafi school spread to India from Transoxiana and eastern Persia.[13] To consolidate control over his realm, the [Mughal](/source/Mughal_Empire) emperor [Awrangzib](/source/Awrangzib) (r. 1658–1707) ordered the compilation of Hanafi *[fatwas](/source/Fatwa)*. Completed between 1664 and 1672, the resulting *[al-Fatawa l-ʿAlamgiriyya](/source/Fatawa_'Alamgiri)* selected legal opinions from earlier Hanafi legal works and is modelled after the *Hidaya* of al-Marghinani.[77]

During the [colonization of India](/source/Colonization_of_India), the [East India Company](/source/East_India_Company) sought to create a "complete digest of Hindu and Mussulman law" to eliminate legal pluralism. The resulting [Anglo-Muhammadan law](/source/Anglo-Muhammadan_law) was based in part on a translation of al-Marghinani's *Hidaya*, which was chosen for its brevity and its belonging to the Hanafi school, which most Indian Muslims followed. Consequently, the *Hidaya* was effectively codified and severed from the Hanafi commentarial tradition under which it was traditionally interpreted.[78]

In the 19th century, the [Barelvi](/source/Barelvi_movement) and [Deobandi](/source/Deobandi_movement) movements emerged in India.[79] Their [legal views](/source/Deobandi_fiqh) included strict adherence (*[taqlid](/source/Taqlid)*) to a legal school in contradistinction to the [Ahl-i Hadith](/source/Ahl-i_Hadith) movement,[80] and emphasised the importance of hadith.[81] The Deobandi acceptance of Ibn al-Humam's approach to hadith criticism culminated in the *[I'la al-Sunan](/source/I'la_al-Sunan)* of Deobandi scholar [Zafar Ahmad Usmani](/source/Zafar_Ahmad_Usmani) (d. 1974),[79] a work that attempts to justify Hanafi positions using hadith.[81]

## Demographics

Global distribution of the Islamic schools of law

Today, the Hanafi school is the largest Islamic school of law, numbering more than 800 million and constituting around 45% of all Muslims.[82] It is the predominant school in the former Ottoman territories, including [Albania](/source/Albania), [Azerbaijan](/source/Azerbaijan),[83] [Bosnia](/source/Bosnia), [Turkey](/source/Turkey), and much of the [Levant](/source/Levant).[84] It is also predominant amongst [Pomaks](/source/Pomaks) in parts of [Bulgaria](/source/Bulgaria) and [Crimea](/source/Crimea) amongst [Crimean Tatars](/source/Crimean_Tatars).[85] The [South Asian](/source/South_Asia) Muslim populations in [Afghanistan](/source/Afghanistan), [Pakistan](/source/Pakistan), [Bangladesh](/source/Bangladesh), [Nepal](/source/Nepal), [India](/source/India) and, in [Myanmar](/source/Myanmar) (amongst [Rohingya Muslims](/source/Rohingya_Muslims)), adheres to the Hanafi school.[79] [Egypt](/source/Egypt) is a mix of the Hanafi, Maliki and Shafi’i schools.[86]

The [Eurasian](/source/Eurasia) regions of [Caucasus](/source/Caucasus) specifically Western: ([Adygea](/source/Adygea), [Kabardino-Balkaria](/source/Kabardino-Balkaria), [Karachay-Cherkessia](/source/Karachay-Cherkessia)) and also in Eastern ([Dagestan](/source/Dagestan) amongst [Nogais](/source/Nogais)) are also mainly Hanafi.[87] The [Russia](/source/Russia)n Muslim minority in [Tatarstan](/source/Tatarstan) amongst [Volga Tatars](/source/Volga_Tatars), [Bashkortostan](/source/Bashkortostan) amongst [Bashkirs](/source/Bashkirs) are Hanafis.[88] [Northern Cypriot](/source/Northern_Cyprus) Muslims predominantly follow the Hanafi school.[89] [Central Asian](/source/Central_Asia) countries such as [Kazakhstan](/source/Kazakhstan), [Kyrgyzstan](/source/Kyrgyzstan), [Uzbekistan](/source/Uzbekistan), [Turkmenistan](/source/Turkmenistan) and [Tajikistan](/source/Tajikistan), practice Hanafi jurisprudence; so do the Muslim [Uyghur](/source/Uyghurs) minority in [Xinjiang](/source/Xinjiang), [China](/source/China), and the Muslim Baloch minority in southeastern [Iran](/source/Iran).[90][91] Missionary activates of the [Tablighi Jamaat](/source/Tablighi_Jamaat) have promoted the Hanafi school throughout Africa, especially in Somalia,[92] and South Africa.[93] It is one of two dominant schools of thought practiced among [Muslims in the United States](/source/Islam_in_the_United_States), the other one being Shafi'i.[94]

The Ottoman *Mecelle* was repealed by most post-Ottoman states over the first half of the 20th century. Parts remained in force in [Jordan](/source/Jordan) and [Israel](/source/Israel) until the 1970s.[95] Where it is dominant, the Hanafi school is followed in religious observance and, in some regions, continues to govern Muslim [family law](/source/Family_law).[84]

## Legal theory

The legal theory (*[usul al-fiqh](/source/Usul_al-fiqh)*) of the Hanafi school recognises the following sources of law, listed in order of epistemic authority: the Quran, the practices and sayings of [Muhammad](/source/Muhammad) (*[sunna](/source/Sunnah)*) as documented in the [hadith](/source/Hadith), consensus of opinion (*[ijma](/source/Ijma)*)*, *qiyas**, **istihsan** and local customs (**[urf](/source/Urf)**).[96] Texts with equal epistemic authority may modify each other; if they are of differing levels, the text with the weaker epistemic authority is rejected in favour of the stronger one.[97]

### Quran

The Quran is the primary source of Hanafi law. In Hanafi legal theory, it is considered acceptable to adduce non-canonical [Quranic readings](/source/Qira'at) related by the [companions of Muhammad](/source/Companions_of_Muhammad) as legal evidence, but they are not treated as part of the Quranic text.[2] For example, classical Hanafi jurists are known to have cited the [non-Uthmanic](/source/Uthmanic_codex) reading of [Ibn Mas'ud](/source/Ibn_Mas'ud) but treated it akin to an exegetical gloss.[98]

### Hadith

The Hanafis categorise hadith as mass-transmitted (**mutawatir**), famous (**mashhur**) or solitary (**ahad**) depending on the nature of their chain of transmission (**[isnad](/source/Isnad)**):[99]

- A **mutawatir** hadith is transmitted by such a large number of people on each level of its **isnad** that it is impossible for it to have been forged.[100] It imparts epistemically certain knowledge about the **sunna**.[2]

- A **mashhur** hadith is transmitted by a limited number of people at the first level of its **isnad** but was widely acted upon by jurists, beginning with their first generations.[101] It imparts epistemically near-certain knowledge about the **sunna**.[2]

- An **ahad** hadith, also known as a "singular report" (**khabar al-wahid**), is one which is neither **mutawatir** nor **mashhur**.[102]

Only **mutawatir** and **mashhur** hadith may [abrogate](/source/Naskh_(tafsir)) a Quranic verse, whether by replacing, qualifying or restricting its understanding.[103] An **ahad** hadith cannot be adduced in legal discussions of "great importance" as Hanafis assume that God would have ensured the reliable transmission of critical religious knowledge; nor can it be used if its early transmitters did not act upon it, as Hanafis assume that their inaction indicates that it is not part of the **sunna**.[104]

### *Ijma*

*Ijma* refers to the consensus of opinion. *Ijma* may be explicit, with all *[mujtahids](/source/Mujtahid)* agreeing verbally or through actions, or tacit, where some express an opinion while others remain silent. In the Hanafi view, tacit *ijma* can only establish a concession (*rukhsah*) rather than a strict rule (*azimah*).[105] The Hanafis believe that the companions of Muhammad reached *ijma* on some matters, and some Hanafis regard agreement between [Abu Bakr](/source/Abu_Bakr) and [Umar](/source/Umar), the first two [Rashidun caliphs](/source/Rashidun_caliphs), as being **ijma**.[2]

### **Qiyas**

**Qiyas**, also referred to analogical reasoning, involves extending a ruling on an original case (**asl**) to a subsidiary case (*'far*) where both cases share an effective cause (*'illah*)*.*[106] For example, because of the prohibition of [usury](/source/Riba), it is forbidden to exchange wheat and other commodities for each other unless the transaction is immediate and the amount of both goods are equal. Hanafis extend this prohibition to apples through **qiyas**, as they identify the underlying *'illah* as the exchange of a measurable commodity, and apples are measurable.[107]

Compared to the other Sunni and [Shia](/source/Shia) schools of law, Hanafis use **qiyas** more extensively and grant it greater authority.[10] However, it is deemed a last resort only to be used when no ruling can be derived from the Quran, **sunna** and *ijma*.[108] Hanafis view **qiyas** as a means of revealing pre-existing implicit rulings within the law rather than as a source of new rulings.[2] Because the law is viewed as coherent and internally consistent, a valid **qiyas** must accord with the internal rationality of the law.[109]

If a ruling derived from **qiyas** conflicts with that from an *ahad* hadith, the Hanafis disagree on which takes precedence. One group argues that the **ahad** hadith always takes precedence, while a second group, led by [Isa ibn Aban](/source/Isa_ibn_Aban) (d. 221/836), opine that it only takes precedence if transmitted by a companion of Muhammad known to be a jurist.[2] In general, the early classical school always followed hadith transmitted by jurist-companions regardless of its correspondence with **qiyas**, but followed hadith transmitted by non-jurist companions only if it corresponded with a possible **qiyas**, and thus accorded with the internal rationale of the law.[110][e] By the Ottoman period, however, the distinction had become less popular and non-jurist companions were largely treated the same as jurist companions.[111]

The Hanafis require the original case to not directly state the *'illah*. The *'illah* must be deduced by other means*.*[106][112] If the *'illah* is stated, then the ruling is applied to other cases via the "indication of the text" (*dalalat al-nass*), not **qiyas**.[112] *Dalalat al-nass* is an exercise in linguistic interpretation rather than analogical reasoning.[113][114]

### **Istihsan**

**Istihsan** refers to juristic discretion. The Hanafi jurist [al-Sarakhsi](/source/Al-Sarakhsi) (d. 483/1090) describes it as a means through which a jurist can depart from a ruling derived through **qiyas** to ameliorate hardship, where the new ruling is typically supported by a superior proof, such as the Quran, **sunna**, necessity (**darurah**) or an alternative **qiyas**.[115] For example, by way of necessity, the Hanafi jurists allow a son to buy food or medicine for his ill father from the father's property without his prior permission.[116] Hanafi **istihsan** based on necessity is, however, less broad than [Maliki](/source/Maliki_school) **istihsan** based on public welfare (**[maslaha](/source/Maslaha)**).[10]

**Istihsan** emerged out of concerns among Hanafis that unrestrained **qiyas** could lead to results that were absurd or contradicted the **sunna**.[117] The earliest Hanafis, including Abu Hanifa and al-Shaybani, more frequently used **istihsan** justified by subjective and pragmatic reasoning rather than on evidential grounds.[12] Their use of **istihsan** sought to change the scope or outcome of a ruling due to its potential effects. More often than not, they deployed **istihsan** in a way that cannot be considered as ameliorating hardship, such as establishing the liability of a group of thieves involved in theft even if only one of them carried the stolen goods.[118] Subjective **istihsan** declined due to attacks from [al-Shafi'i](/source/Al-Shafi'i), and Hanafi legal theorists would systemise it into the form eventually espoused by al-Sarakhsi,[26] attempting to incorporate elements of subjectivity into the definition of necessity.[119]

### **Urf**

**Urf** refers to customary practices. The Hanafis consider it as an ancillary source of law that is subordinate to the primary sources of law.[2] **Urf** is divided into two types: general (*al-urf al-amm*) and special (*al-urf al-khass*). A general **urf** refers to a customary practice that is widely accepted among a people regardless of the time period. As part of **istihsan**, the Hanafis permit favouring general **urf** over a ruling derived through **qiyas**. A special **urf** is more local and is upheld by a particular location or profession. Most Hanafis agree that special **urf** cannot qualify the general meaning of a textual evidence (**nass**), and that a ruling derived from **qiyas** takes precedence over special **urf**, although there is some disagreement on this.[120] Turkish academic [Ali Bardakoğlu](/source/Ali_Bardako%C4%9Flu) suggests that the emphasis given to **urf** in Hanafi legal theory can partly explain the spread of the school among disparate non-Arab groups.[2]

## List of Hanafite scholars

Further information: [List of Hanafis](/source/List_of_Hanafis)

## References

### Notes

1. **[^](#cite_ref-1)** [Arabic](/source/Arabic_language): ٱلْمَذْهَب ٱلْحَنَفِيّ, [romanized](/source/Romanization_of_Arabic): *al-madhhab al-ḥanafī*

1. **[^](#cite_ref-24)** Also referred to as the *aṣḥāb al-ḥadīth* or *ahl al-hadith*.

1. **[^](#cite_ref-43)** Younas cites Talal al-Azem's definition of rule-formulation: the "granting of preponderance to some opinions [within the school] over others."[14]

1. **[^](#cite_ref-56)** The combined process of *tarjih* (rule formulation; i.e. given multiple legal opinions in the school, "deciding which one he believes should be deemed the doctrinal rule of the school") and *tashih* (the review and confirmation of said rules; "confirmation or emendation by post-formulation scholars").[52]

1. **[^](#cite_ref-115)** Narrators in the first category include [Ibn Mas'ud](/source/Ibn_Mas'ud), [Ibn Abbas](/source/Ibn_Abbas), [Aisha](/source/Aisha) and [Ibn Umar](/source/Ibn_Umar). Narrators in the second category include [Abu Hurayra](/source/Abu_Hurayra) and [Anas ibn Malik](/source/Anas_ibn_Malik).[110]

### Citations

1. **[^](#cite_ref-FOOTNOTEYounas201818_2-0)** [Younas 2018](#CITEREFYounas2018), p. 18.

1. ^ [***a***](#cite_ref-FOOTNOTEBardakoğlu1997_3-0) [***b***](#cite_ref-FOOTNOTEBardakoğlu1997_3-1) [***c***](#cite_ref-FOOTNOTEBardakoğlu1997_3-2) [***d***](#cite_ref-FOOTNOTEBardakoğlu1997_3-3) [***e***](#cite_ref-FOOTNOTEBardakoğlu1997_3-4) [***f***](#cite_ref-FOOTNOTEBardakoğlu1997_3-5) [***g***](#cite_ref-FOOTNOTEBardakoğlu1997_3-6) [***h***](#cite_ref-FOOTNOTEBardakoğlu1997_3-7) [***i***](#cite_ref-FOOTNOTEBardakoğlu1997_3-8) [***j***](#cite_ref-FOOTNOTEBardakoğlu1997_3-9) [Bardakoğlu 1997](#CITEREFBardakoğlu1997).

1. **[^](#cite_ref-FOOTNOTEHallaq200564–65_4-0)** [Hallaq 2005](#CITEREFHallaq2005), pp. 64–65.

1. **[^](#cite_ref-FOOTNOTEHanif201890_5-0)** [Hanif 2018](#CITEREFHanif2018), p. 90.

1. **[^](#cite_ref-FOOTNOTESadeghi2013128_6-0)** [Sadeghi 2013](#CITEREFSadeghi2013), p. 128.

1. **[^](#cite_ref-FOOTNOTEHallaq2005154_7-0)** [Hallaq 2005](#CITEREFHallaq2005), p. 154.

1. ^ [***a***](#cite_ref-FOOTNOTEYanagihashi2007_8-0) [***b***](#cite_ref-FOOTNOTEYanagihashi2007_8-1) [Yanagihashi 2007](#CITEREFYanagihashi2007).

1. **[^](#cite_ref-FOOTNOTEEl_Shamsy201345_9-0)** [El Shamsy 2013](#CITEREFEl_Shamsy2013), p. 45.

1. **[^](#cite_ref-FOOTNOTEShahawy201921_10-0)** [Shahawy 2019](#CITEREFShahawy2019), p. 21.

1. ^ [***a***](#cite_ref-FOOTNOTEʿAbd-Allāh1983_11-0) [***b***](#cite_ref-FOOTNOTEʿAbd-Allāh1983_11-1) [***c***](#cite_ref-FOOTNOTEʿAbd-Allāh1983_11-2) [***d***](#cite_ref-FOOTNOTEʿAbd-Allāh1983_11-3) [***e***](#cite_ref-FOOTNOTEʿAbd-Allāh1983_11-4) [***f***](#cite_ref-FOOTNOTEʿAbd-Allāh1983_11-5) [ʿAbd-Allāh 1983](#CITEREFʿAbd-Allāh1983).

1. **[^](#cite_ref-FOOTNOTEShahawy201921-23_12-0)** [Shahawy 2019](#CITEREFShahawy2019), p. 21-23.

1. ^ [***a***](#cite_ref-FOOTNOTEShahawy201997_13-0) [***b***](#cite_ref-FOOTNOTEShahawy201997_13-1) [Shahawy 2019](#CITEREFShahawy2019), p. 97.

1. ^ [***a***](#cite_ref-FOOTNOTESwartz2003_14-0) [***b***](#cite_ref-FOOTNOTESwartz2003_14-1) [***c***](#cite_ref-FOOTNOTESwartz2003_14-2) [***d***](#cite_ref-FOOTNOTESwartz2003_14-3) [Swartz 2003](#CITEREFSwartz2003).

1. ^ [***a***](#cite_ref-FOOTNOTEYounas202259_15-0) [***b***](#cite_ref-FOOTNOTEYounas202259_15-1) [Younas 2022](#CITEREFYounas2022), p. 59.

1. ^ [***a***](#cite_ref-FOOTNOTEYounas201826–28_16-0) [***b***](#cite_ref-FOOTNOTEYounas201826–28_16-1) [Younas 2018](#CITEREFYounas2018), pp. 26–28.

1. **[^](#cite_ref-FOOTNOTETsafrir200417_17-0)** [Tsafrir 2004](#CITEREFTsafrir2004), p. 17.

1. **[^](#cite_ref-FOOTNOTEEl_Shamsy201324–25_18-0)** [El Shamsy 2013](#CITEREFEl_Shamsy2013), pp. 24–25.

1. **[^](#cite_ref-FOOTNOTEEl_Shamsy201327_19-0)** [El Shamsy 2013](#CITEREFEl_Shamsy2013), p. 27.

1. **[^](#cite_ref-FOOTNOTEEl_Shamsy201352–53_20-0)** [El Shamsy 2013](#CITEREFEl_Shamsy2013), pp. 52–53.

1. **[^](#cite_ref-FOOTNOTEHanif2018107_21-0)** [Hanif 2018](#CITEREFHanif2018), p. 107.

1. **[^](#cite_ref-FOOTNOTEEl_Shamsy201347–48_22-0)** [El Shamsy 2013](#CITEREFEl_Shamsy2013), pp. 47–48.

1. **[^](#cite_ref-FOOTNOTEYounas201848–51_23-0)** [Younas 2018](#CITEREFYounas2018), pp. 48–51.

1. **[^](#cite_ref-FOOTNOTESadeghi2013130–131_25-0)** [Sadeghi 2013](#CITEREFSadeghi2013), pp. 130–131.

1. **[^](#cite_ref-FOOTNOTEYounas201864_26-0)** [Younas 2018](#CITEREFYounas2018), p. 64.

1. **[^](#cite_ref-FOOTNOTEEl_Shamsy201347-49_27-0)** [El Shamsy 2013](#CITEREFEl_Shamsy2013), p. 47-49.

1. ^ [***a***](#cite_ref-FOOTNOTEShahawy2019250_28-0) [***b***](#cite_ref-FOOTNOTEShahawy2019250_28-1) [Shahawy 2019](#CITEREFShahawy2019), p. 250.

1. **[^](#cite_ref-FOOTNOTEYounas201831_29-0)** [Younas 2018](#CITEREFYounas2018), p. 31.

1. **[^](#cite_ref-FOOTNOTEYounas2018131–133_30-0)** [Younas 2018](#CITEREFYounas2018), pp. 131–133.

1. **[^](#cite_ref-FOOTNOTEMelchert199760_31-0)** [Melchert 1997](#CITEREFMelchert1997), p. 60.

1. **[^](#cite_ref-FOOTNOTEHanif2017144_32-0)** [Hanif 2017](#CITEREFHanif2017), p. 144.

1. **[^](#cite_ref-FOOTNOTEMelchert199748_33-0)** [Melchert 1997](#CITEREFMelchert1997), p. 48.

1. **[^](#cite_ref-FOOTNOTEMelchert2001397–398_34-0)** [Melchert 2001](#CITEREFMelchert2001), pp. 397–398.

1. **[^](#cite_ref-FOOTNOTEHanif201749–52_35-0)** [Hanif 2017](#CITEREFHanif2017), p. 49–52.

1. **[^](#cite_ref-FOOTNOTEYounas201828_36-0)** [Younas 2018](#CITEREFYounas2018), p. 28.

1. **[^](#cite_ref-FOOTNOTEMadelung198239_37-0)** [Madelung 1982](#CITEREFMadelung1982), p. 39.

1. **[^](#cite_ref-FOOTNOTEHanif20178_38-0)** [Hanif 2017](#CITEREFHanif2017), p. 8.

1. **[^](#cite_ref-FOOTNOTEHanif2020231_39-0)** [Hanif 2020](#CITEREFHanif2020), p. 231.

1. ^ [***a***](#cite_ref-FOOTNOTEHanif2020235_40-0) [***b***](#cite_ref-FOOTNOTEHanif2020235_40-1) [Hanif 2020](#CITEREFHanif2020), p. 235.

1. **[^](#cite_ref-FOOTNOTEHanif20171–2_41-0)** [Hanif 2017](#CITEREFHanif2017), pp. 1–2.

1. **[^](#cite_ref-FOOTNOTEHanif2021_42-0)** [Hanif 2021](#CITEREFHanif2021).

1. **[^](#cite_ref-FOOTNOTEYounas202288_44-0)** [Younas 2022](#CITEREFYounas2022), p. 88.

1. **[^](#cite_ref-FOOTNOTEYounas2022121_45-0)** [Younas 2022](#CITEREFYounas2022), p. 121.

1. **[^](#cite_ref-FOOTNOTEHarvey20214–5_46-0)** [Harvey 2021](#CITEREFHarvey2021), pp. 4–5.

1. **[^](#cite_ref-FOOTNOTEHarvey202130–31_47-0)** [Harvey 2021](#CITEREFHarvey2021), pp. 30–31.

1. **[^](#cite_ref-FOOTNOTEZysow2002264_48-0)** [Zysow 2002](#CITEREFZysow2002), p. 264.

1. ^ [***a***](#cite_ref-FOOTNOTEMadelung200243_49-0) [***b***](#cite_ref-FOOTNOTEMadelung200243_49-1) [Madelung 2002](#CITEREFMadelung2002), p. 43.

1. **[^](#cite_ref-FOOTNOTEYounas202297_50-0)** [Younas 2022](#CITEREFYounas2022), p. 97.

1. ^ [***a***](#cite_ref-FOOTNOTEBaşoğlu202372–73_51-0) [***b***](#cite_ref-FOOTNOTEBaşoğlu202372–73_51-1) [Başoğlu 2023](#CITEREFBaşoğlu2023), pp. 72–73.

1. **[^](#cite_ref-FOOTNOTEHanif2020232_52-0)** [Hanif 2020](#CITEREFHanif2020), p. 232.

1. **[^](#cite_ref-FOOTNOTEHanif2020281_53-0)** [Hanif 2020](#CITEREFHanif2020), p. 281.

1. **[^](#cite_ref-FOOTNOTEHanif2020278_54-0)** [Hanif 2020](#CITEREFHanif2020), p. 278.

1. **[^](#cite_ref-FOOTNOTEAl-Azem20178–9_55-0)** [Al-Azem 2017](#CITEREFAl-Azem2017), pp. 8–9.

1. **[^](#cite_ref-FOOTNOTEAl-Azem2017220–222_57-0)** [Al-Azem 2017](#CITEREFAl-Azem2017), pp. 220–222.

1. **[^](#cite_ref-FOOTNOTEHallaq200980_58-0)** [Hallaq 2009](#CITEREFHallaq2009), p. 80.

1. **[^](#cite_ref-FOOTNOTEHallaq200955_59-0)** [Hallaq 2009](#CITEREFHallaq2009), p. 55.

1. **[^](#cite_ref-FOOTNOTEBurak201539_60-0)** [Burak 2015](#CITEREFBurak2015), p. 39.

1. **[^](#cite_ref-FOOTNOTEBurak2015133_61-0)** [Burak 2015](#CITEREFBurak2015), p. 133.

1. ^ [***a***](#cite_ref-FOOTNOTEBurak2015134_62-0) [***b***](#cite_ref-FOOTNOTEBurak2015134_62-1) [Burak 2015](#CITEREFBurak2015), p. 134.

1. **[^](#cite_ref-FOOTNOTEBurak2015157–158_63-0)** [Burak 2015](#CITEREFBurak2015), pp. 157–158.

1. **[^](#cite_ref-FOOTNOTEBurak201562–63_64-0)** [Burak 2015](#CITEREFBurak2015), pp. 62–63.

1. **[^](#cite_ref-FOOTNOTEBurak201565_65-0)** [Burak 2015](#CITEREFBurak2015), p. 65.

1. **[^](#cite_ref-FOOTNOTEBurak201566–67,_12_66-0)** [Burak 2015](#CITEREFBurak2015), pp. 66–67, 12.

1. **[^](#cite_ref-FOOTNOTEHallaq200978_67-0)** [Hallaq 2009](#CITEREFHallaq2009), p. 78.

1. **[^](#cite_ref-FOOTNOTEBurak201512_68-0)** [Burak 2015](#CITEREFBurak2015), p. 12.

1. **[^](#cite_ref-FOOTNOTEAyoub201966_69-0)** [Ayoub 2019](#CITEREFAyoub2019), p. 66.

1. ^ [***a***](#cite_ref-FOOTNOTEAyoub201992–93_70-0) [***b***](#cite_ref-FOOTNOTEAyoub201992–93_70-1) [Ayoub 2019](#CITEREFAyoub2019), pp. 92–93.

1. **[^](#cite_ref-FOOTNOTEBurak2015122_71-0)** [Burak 2015](#CITEREFBurak2015), p. 122.

1. **[^](#cite_ref-FOOTNOTEHas1988397_72-0)** [Has 1988](#CITEREFHas1988), p. 397.

1. ^ [***a***](#cite_ref-FOOTNOTEÖzel1997_73-0) [***b***](#cite_ref-FOOTNOTEÖzel1997_73-1) [Özel 1997](#CITEREFÖzel1997).

1. **[^](#cite_ref-FOOTNOTEAyoub201995–96_74-0)** [Ayoub 2019](#CITEREFAyoub2019), pp. 95–96.

1. **[^](#cite_ref-FOOTNOTEAyoub201996_75-0)** [Ayoub 2019](#CITEREFAyoub2019), p. 96.

1. ^ [***a***](#cite_ref-FOOTNOTEAyoub2019131_76-0) [***b***](#cite_ref-FOOTNOTEAyoub2019131_76-1) [Ayoub 2019](#CITEREFAyoub2019), p. 131.

1. **[^](#cite_ref-FOOTNOTEHallaq2009b411_77-0)** [Hallaq 2009b](#CITEREFHallaq2009b), p. 411.

1. **[^](#cite_ref-FOOTNOTEAyoub2019150_78-0)** [Ayoub 2019](#CITEREFAyoub2019), p. 150.

1. **[^](#cite_ref-FOOTNOTEHas1988410_79-0)** [Has 1988](#CITEREFHas1988), p. 410.

1. **[^](#cite_ref-FOOTNOTEHallaq2009b412_80-0)** [Hallaq 2009b](#CITEREFHallaq2009b), p. 412.

1. **[^](#cite_ref-FOOTNOTEKhalfaoui2012_81-0)** [Khalfaoui 2012](#CITEREFKhalfaoui2012).

1. **[^](#cite_ref-FOOTNOTEHallaq2009b373–375_82-0)** [Hallaq 2009b](#CITEREFHallaq2009b), pp. 373–375.

1. ^ [***a***](#cite_ref-FOOTNOTEDudgeon202278_83-0) [***b***](#cite_ref-FOOTNOTEDudgeon202278_83-1) [***c***](#cite_ref-FOOTNOTEDudgeon202278_83-2) [Dudgeon 2022](#CITEREFDudgeon2022), p. 78.

1. **[^](#cite_ref-FOOTNOTEUsha2011_84-0)** [Usha 2011](#CITEREFUsha2011).

1. ^ [***a***](#cite_ref-FOOTNOTEZaman2015_85-0) [***b***](#cite_ref-FOOTNOTEZaman2015_85-1) [Zaman 2015](#CITEREFZaman2015).

1. **[^](#cite_ref-FOOTNOTEEsposito2017_86-0)** [Esposito 2017](#CITEREFEsposito2017).

1. **[^](#cite_ref-FOOTNOTENielsenAkgönülAlibašićGoddard201147_87-0)** [Nielsen et al. 2011](#CITEREFNielsenAkgönülAlibašićGoddard2011), p. 47.

1. ^ [***a***](#cite_ref-FOOTNOTEZiadeh2022_88-0) [***b***](#cite_ref-FOOTNOTEZiadeh2022_88-1) [Ziadeh 2022](#CITEREFZiadeh2022).

1. **[^](#cite_ref-FOOTNOTEErFurat2012_89-0)** [Er & Furat 2012](#CITEREFErFurat2012).

1. **[^](#cite_ref-FOOTNOTESonbol2020_90-0)** [Sonbol 2020](#CITEREFSonbol2020).

1. **[^](#cite_ref-FOOTNOTECoene2009_91-0)** [Coene 2009](#CITEREFCoene2009).

1. **[^](#cite_ref-FOOTNOTEPilkingtonYemelianova2003_92-0)** [Pilkington & Yemelianova 2003](#CITEREFPilkingtonYemelianova2003).

1. **[^](#cite_ref-FOOTNOTERüstemDuffyConnell1987115_93-0)** [Rüstem, Duffy & Connell 1987](#CITEREFRüstemDuffyConnell1987), p. 115.

1. **[^](#cite_ref-FOOTNOTEGorder200874_94-0)** [Gorder 2008](#CITEREFGorder2008), p. 74.

1. **[^](#cite_ref-FOOTNOTERoberts20227_95-0)** [Roberts 2022](#CITEREFRoberts2022), p. 7.

1. **[^](#cite_ref-FOOTNOTEAbdurahman2017136_96-0)** [Abdurahman 2017](#CITEREFAbdurahman2017), p. 136.

1. **[^](#cite_ref-FOOTNOTEKhalili201611_97-0)** [Khalili 2016](#CITEREFKhalili2016), p. 11.

1. **[^](#cite_ref-FOOTNOTEHammond2021_98-0)** [Hammond 2021](#CITEREFHammond2021).

1. **[^](#cite_ref-FOOTNOTEAydın2003_99-0)** [Aydın 2003](#CITEREFAydın2003).

1. **[^](#cite_ref-FOOTNOTEDudgeon202268_100-0)** [Dudgeon 2022](#CITEREFDudgeon2022), p. 68.

1. **[^](#cite_ref-FOOTNOTEHanif201750_101-0)** [Hanif 2017](#CITEREFHanif2017), p. 50.

1. **[^](#cite_ref-FOOTNOTEHarvey201789_102-0)** [Harvey 2017](#CITEREFHarvey2017), p. 89.

1. **[^](#cite_ref-FOOTNOTEHanif201890–91_103-0)** [Hanif 2018](#CITEREFHanif2018), pp. 90–91.

1. **[^](#cite_ref-FOOTNOTEHanif201893–94_104-0)** [Hanif 2018](#CITEREFHanif2018), pp. 93–94.

1. **[^](#cite_ref-FOOTNOTEHanif201894–95_105-0)** [Hanif 2018](#CITEREFHanif2018), pp. 94–95.

1. **[^](#cite_ref-FOOTNOTEHanif2020241_106-0)** [Hanif 2020](#CITEREFHanif2020), p. 241.

1. **[^](#cite_ref-FOOTNOTEHanif201893_107-0)** [Hanif 2018](#CITEREFHanif2018), p. 93.

1. **[^](#cite_ref-FOOTNOTEBrown2009154_108-0)** [Brown 2009](#CITEREFBrown2009), p. 154.

1. **[^](#cite_ref-FOOTNOTEKamali2003248–249_109-0)** [Kamali 2003](#CITEREFKamali2003), pp. 248–249.

1. ^ [***a***](#cite_ref-FOOTNOTEKamali2003267_110-0) [***b***](#cite_ref-FOOTNOTEKamali2003267_110-1) [Kamali 2003](#CITEREFKamali2003), p. 267.

1. **[^](#cite_ref-FOOTNOTEKamali2003284_111-0)** [Kamali 2003](#CITEREFKamali2003), p. 284.

1. **[^](#cite_ref-FOOTNOTEHanif201759_112-0)** [Hanif 2017](#CITEREFHanif2017), p. 59.

1. **[^](#cite_ref-FOOTNOTEHanif201760_113-0)** [Hanif 2017](#CITEREFHanif2017), p. 60.

1. ^ [***a***](#cite_ref-FOOTNOTEHanif2020237_114-0) [***b***](#cite_ref-FOOTNOTEHanif2020237_114-1) [Hanif 2020](#CITEREFHanif2020), p. 237.

1. **[^](#cite_ref-FOOTNOTEHanif2020242_116-0)** [Hanif 2020](#CITEREFHanif2020), p. 242.

1. ^ [***a***](#cite_ref-FOOTNOTEHanif201763_117-0) [***b***](#cite_ref-FOOTNOTEHanif201763_117-1) [Hanif 2017](#CITEREFHanif2017), p. 63.

1. **[^](#cite_ref-FOOTNOTEKamali2003285_118-0)** [Kamali 2003](#CITEREFKamali2003), p. 285.

1. **[^](#cite_ref-FOOTNOTEHanif201748_119-0)** [Hanif 2017](#CITEREFHanif2017), p. 48.

1. **[^](#cite_ref-FOOTNOTEKamali2003325–327_120-0)** [Kamali 2003](#CITEREFKamali2003), pp. 325–327.

1. **[^](#cite_ref-FOOTNOTEKamali2003338_121-0)** [Kamali 2003](#CITEREFKamali2003), p. 338.

1. **[^](#cite_ref-FOOTNOTEShahawy201956–57_122-0)** [Shahawy 2019](#CITEREFShahawy2019), pp. 56–57.

1. **[^](#cite_ref-FOOTNOTEShahawy201999–104_123-0)** [Shahawy 2019](#CITEREFShahawy2019), pp. 99–104.

1. **[^](#cite_ref-FOOTNOTEShahawy2019299_124-0)** [Shahawy 2019](#CITEREFShahawy2019), p. 299.

1. **[^](#cite_ref-FOOTNOTEKamali2003377_125-0)** [Kamali 2003](#CITEREFKamali2003), p. 377.

## Bibliography

- Esposito, John (2017). ["The Muslim 500: The World's 500 Most Influential Muslims"](https://web.archive.org/web/20170927233013/http://themuslim500.com/downloads/TheMuslim500-2017-lowres.pdf) (PDF). *The Muslim 500*. p. 32. Archived from [the original](http://themuslim500.com/downloads/TheMuslim500-2017-lowres.pdf) (PDF) on September 27, 2017. Retrieved August 2, 2017.

- Abdurahman, Abdullahi (17 September 2017). [*Recovering the Somali State: The Role of Islam, Islamism and Transitional Justice*](https://www.google.com.pk/books/edition/Recovering_the_Somali_State/R1dDDwAAQBAJ?hl=en&gbpv=1&dq=hanafi+school+in+somalia&pg=PA136&printsec=frontcover). Adonis and Abbey Publishers. [ISBN](/source/ISBN_(identifier)) [978-1-909112-62-9](https://en.wikipedia.org/wiki/Special:BookSources/978-1-909112-62-9).

- Nielsen, Jørgen; Akgönül, Samim; Alibašić, Ahmet; Goddard, Hugh; Maréchal, Brigitte (28 October 2011). [*Yearbook of Muslims in Europe, Volume 3*](https://www.google.com.pk/books/edition/Yearbook_of_Muslims_in_Europe_Volume_3/s-J5DwAAQBAJ?hl=en&gbpv=1&dq=azerbaijan+hanafi&pg=PA47&printsec=frontcover). BRILL. [ISBN](/source/ISBN_(identifier)) [978-90-04-20755-4](https://en.wikipedia.org/wiki/Special:BookSources/978-90-04-20755-4).

- Rüstem, Kemal; Duffy, Patrick; Connell, Roger (1987). [*North Cyprus Almanack*](https://www.google.com.pk/books/edition/North_Cyprus_Almanack/WJ26AAAAIAAJ?hl=en&gbpv=1&bsq=north+cyprus+hanafi&dq=north+cyprus+hanafi&printsec=frontcover). K. Rustem & Brother. [ISBN](/source/ISBN_(identifier)) [978-9963-565-08-5](https://en.wikipedia.org/wiki/Special:BookSources/978-9963-565-08-5).

- Gorder, Christian van (5 June 2008). [*Muslim-Christian Relations in Central Asia*](https://books.google.com/books?id=8GyTAgAAQBAJ&dq=central+asia+hanafi&pg=PA74). Routledge. [ISBN](/source/ISBN_(identifier)) [978-1-135-97168-7](https://en.wikipedia.org/wiki/Special:BookSources/978-1-135-97168-7).

- Roberts, Sean R. (25 January 2022). [*The War on the Uyghurs: China's Internal Campaign Against a Muslim Minority*](https://books.google.com/books?id=Nqw_EAAAQBAJ&dq=uyghur+hanafi&pg=PA7). Princeton University Press. [ISBN](/source/ISBN_(identifier)) [978-0-691-23449-6](https://en.wikipedia.org/wiki/Special:BookSources/978-0-691-23449-6).

- Hammond, Joseph (3 August 2021). ["Study finds the American mosque increasingly a melting pot of Islamic traditions"](https://religionnews.com/2021/08/03/study-finds-the-american-mosque-increasingly-a-melting-pot-of-islamic-traditions). *[Religion News Service](/source/Religion_News_Service)*. Retrieved 30 October 2025.

- Er, Hamit; Furat, Ayşe Zişan (15 November 2012). [*Balkans and Islam: Encounter, Transformation, Discontinuity, Continuity*](https://books.google.com/books?id=-qQwBwAAQBAJ&dq=balkans+hanafi&pg=PA109). Cambridge Scholars Publishing. [ISBN](/source/ISBN_(identifier)) [978-1-4438-4283-9](https://en.wikipedia.org/wiki/Special:BookSources/978-1-4438-4283-9).

- Coene, Frederik (16 October 2009). [*The Caucasus - An Introduction*](https://books.google.com/books?id=gXyMAgAAQBAJ&dq=Hanafi+caucasus&pg=PT126). Routledge. [ISBN](/source/ISBN_(identifier)) [978-1-135-20301-6](https://en.wikipedia.org/wiki/Special:BookSources/978-1-135-20301-6).

- Pilkington, Hilary; Yemelianova, Galina (27 August 2003). [*Islam in Post-Soviet Russia*](https://books.google.com/books?id=2pq-xQlw264C&dq=Tatar+hanafi&pg=PT253). Routledge. [ISBN](/source/ISBN_(identifier)) [978-1-134-43186-1](https://en.wikipedia.org/wiki/Special:BookSources/978-1-134-43186-1).

- Sonbol, Amira El-Azhary (3 August 2020). [*Women, the Family, and Divorce Laws in Islamic History*](https://books.google.com/books?id=GCz6DwAAQBAJ&dq=egypt+hanafi&pg=PA238). Syracuse University Press. [ISBN](/source/ISBN_(identifier)) [978-0-8156-5047-8](https://en.wikipedia.org/wiki/Special:BookSources/978-0-8156-5047-8).

- [El Shamsy, Ahmed](/source/Ahmed_El_Shamsy) (2013). *The Canonization of Islamic Law: A Social and Intellectual History*. Cambridge University Press. [ISBN](/source/ISBN_(identifier)) [978-1107546073](https://en.wikipedia.org/wiki/Special:BookSources/978-1107546073).

- Hanif, Sohail (2017). [*A theory of early classical Ḥanafism: Authority, rationality and tradition in the Hidāyah of Burhān al-Dīn 'Alī ibn Abī Bakr al-Marghīnānī (d. 593/1197)*](https://ora.ox.ac.uk/objects/uuid:64a8d79a-123a-493c-a864-fb2c48830e7e) (PhD thesis). University of Oxford.

- Younas, Salman (2018). [*The Ḥanafī school: a study of its social and legal dimensions, 189/805-340/952*](https://ora.ox.ac.uk/objects/uuid:f4d1e057-923f-4c10-957d-cea76a318347) (PhD thesis). University of Oxford.

- [Sadeghi, Behnam](/source/Behnam_Sadeghi) (2013). *The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition*. Cambridge University Press. [ISBN](/source/ISBN_(identifier)) [9780511920509](https://en.wikipedia.org/wiki/Special:BookSources/9780511920509).

- Tsafrir, Nurit (2004). *The History of an Islamic School of Law: The Early Spread of Hanafism*. Harvard University Press. [ISBN](/source/ISBN_(identifier)) [0674014561](https://en.wikipedia.org/wiki/Special:BookSources/0674014561).

- Shahawy, Hassaan (2019). [*How subjectivity became wrong: early Hanafism and the scandal of Istihsan in the formative period of Islamic law (750–1000 CE)*](https://ora.ox.ac.uk/objects/uuid:2f210f1e-a598-455f-a2cc-853ad402a35b) (PhD thesis). University of Oxford.

- Ayoub, Samy A. (2019). *Law, Empire, and the Sultan: Ottoman Imperial Authority and Late Hanafi Jurisprudence*. Oxford University Press. [ISBN](/source/ISBN_(identifier)) [9780190092924](https://en.wikipedia.org/wiki/Special:BookSources/9780190092924).

- Burak, Guy (2015). *The Second Formation of Islamic Law: The Hanafi School in the Early Modern Ottoman Empire*. Cambridge University Press. [ISBN](/source/ISBN_(identifier)) [9781316106341](https://en.wikipedia.org/wiki/Special:BookSources/9781316106341).

- [Bardakoğlu, Ali](/source/Ali_Bardako%C4%9Flu) (1997). ["HANEFÎ MEZHEBİ"](https://islamansiklopedisi.org.tr/hanefi-mezhebi). *[TDV İslâm Ansiklopedisi](/source/%C4%B0sl%C3%A2m_Ansiklopedisi)*. TDV İslâm Araştırmaları Merkezi.

- Özel, Ahmet (1997). ["HANEFÎ MEZHEBİ - LİTERATÜR"](https://islamansiklopedisi.org.tr/hanefi-mezhebi#2-literatur). *[TDV İslâm Ansiklopedisi](/source/TDV_%C4%B0sl%C3%A2m_Ansiklopedisi)*. TDV İslâm Araştırmaları Merkezi.

- Uzunpostalcı, Mustafa (1994). ["EBÛ HANÎFE"](https://islamansiklopedisi.org.tr/ebu-hanife). *[TDV İslâm Ansiklopedisi](/source/TDV_%C4%B0sl%C3%A2m_Ansiklopedisi)*. TDV İslâm Araştırmaları Merkezi.

- [Hallaq, Wael B.](/source/Wael_Hallaq) (1997). *A History of Islamic Legal Theories: An introduction to Sunnī uṣūl al-fiqh*. Cambridge University Press.

- [Hallaq, Wael B.](/source/Wael_Hallaq) (2005). *The Origins and Evolution of Islamic Law*. Cambridge University Press. [ISBN](/source/ISBN_(identifier)) [978-0-521-80332-8](https://en.wikipedia.org/wiki/Special:BookSources/978-0-521-80332-8).

- [Hallaq, Wael B.](/source/Wael_Hallaq) (2009). *An Introduction to Islamic Law*. Cambridge University Press.

- [Hallaq, Wael B.](/source/Wael_Hallaq) (2009b). *Sharī'a: Theory, Practice, Transformations*. Cambridge University Press. [ISBN](/source/ISBN_(identifier)) [978-0-521-67874-2](https://en.wikipedia.org/wiki/Special:BookSources/978-0-521-67874-2).

- Dudgeon, Hamza (2022). "The Hanafis". In Leaman, Oliver (ed.). *Routledge Handbook of Islamic Ritual and Practice*. Routledge. pp. 65–89. [ISBN](/source/ISBN_(identifier)) [9780367491246](https://en.wikipedia.org/wiki/Special:BookSources/9780367491246).

- Hanif, Sohail (2018). "Al-Ḥadīth al-Mashhūr: A Ḥanafī Reference to Kufan Practice". *Locating the Sharia: Legal Fluidity in Theory, History and Practice*. Brill. pp. 89–110. [ISBN](/source/ISBN_(identifier)) [978-90-04-37710-3](https://en.wikipedia.org/wiki/Special:BookSources/978-90-04-37710-3).

- Hanif, Sohail (2020). [*Hadith and Fiqh in the Ottoman Period Between Egyptian and Rumelian Ḥanafīs, 9th–11th Centuries A.H.*](https://sohailhanif.co.uk/hadith-and-fiqh-in-the-ottoman-period/) Osmanlı'da İlm-i Hadis, Istanbul. pp. 229–285.

- Harvey, Ramon (2017). ["The Legal Epistemology of Qur'anic Variants: The Readings of Ibn Masʿūd in Kufan "fiqh" and the Ḥanafī "madhhab""](https://www.jstor.org/stable/45211304). *[Journal of Qur'anic Studies](/source/Journal_of_Qur'anic_Studies)*. **19** (1): 72–101. [doi](/source/Doi_(identifier)):[10.3366/jqs.2017.0268](https://doi.org/10.3366%2Fjqs.2017.0268). [JSTOR](/source/JSTOR_(identifier)) [45211304](https://www.jstor.org/stable/45211304).

- [Brown, Jonathan A.C.](/source/Jonathan_A._C._Brown) (2009). *Hadith: Muhammad's Legacy in the Medieval and Modern World*. Oxford: [OneWorld Publications](/source/Oneworld_Publications). [ISBN](/source/ISBN_(identifier)) [978-1-85168-663-6](https://en.wikipedia.org/wiki/Special:BookSources/978-1-85168-663-6).

- [Kamali, Mohammad Hashim](/source/Mohammad_Hashim_Kamali) (2003). *Principles of Islamic Jurisprudence*. Cambridge: Islamic Texts Society. [ISBN](/source/ISBN_(identifier)) [9780946621828](https://en.wikipedia.org/wiki/Special:BookSources/9780946621828).

- [Swartz, Merlin](/source/Merlin_Swartz) (2003). ["HANAFITE MAḎHAB"](https://www.iranicaonline.org/articles/hanafite-madhab/). In [Yarshater, Ehsan](/source/Ehsan_Yarshater) (ed.). *[Encyclopædia Iranica](/source/Encyclop%C3%A6dia_Iranica)*. Vol. XI/6: Ḥājj Sayyāḥ–Harem I. London and New York: Routledge & Kegan Paul. pp. 651–653. [ISBN](/source/ISBN_(identifier)) [978-0-933273-70-2](https://en.wikipedia.org/wiki/Special:BookSources/978-0-933273-70-2).

- Harvey, Ramon (2021). *Transcendent God, Rational World: A Maturidi Theology*. Edinburgh University Press. [ISBN](/source/ISBN_(identifier)) [9781474451642](https://en.wikipedia.org/wiki/Special:BookSources/9781474451642).

- Younas, Salman (2022). "Authority in the Classical Ḥanafī School: the Emergence & Evolution of Ẓāhir al-Riwāya". *Islamic Law and Society*. **29** (1–2): 58–122. [doi](/source/Doi_(identifier)):[10.1163/15685195-bja10010](https://doi.org/10.1163%2F15685195-bja10010).

- Hanif, Sohail (2021). "al-Kāsānī, ʿAlāʾ al-Dīn". *[Encyclopaedia of Islam Three](/source/Encyclopaedia_of_Islam)*. Brill.

- [Madelung, Wilferd](/source/Wilferd_Madelung) (2002). "The Westward Migration of Hanafī Scholars from Central Asia in the 11th to 13th Centuries". *Ankara Üniversitesi İlahiyat Fakültesi Dergisi*. **43** (2).

- [Madelung, Wilferd](/source/Wilferd_Madelung) (1982). "The early Murji'a in Khurāsān and Transoxania and the spread of Ḥanafism". *Der Islam*. **59** (1). [doi](/source/Doi_(identifier)):[10.1515/islm.1982.59.1.32](https://doi.org/10.1515%2Fislm.1982.59.1.32).

- Khalfaoui, Mouez (2012). "al-Fatāwā l-ʿĀlamgīriyya". *[Encyclopaedia of Islam Three](/source/Encyclopaedia_of_Islam)*. Brill. [doi](/source/Doi_(identifier)):[10.1163/1573-3912_ei3_COM_27028](https://doi.org/10.1163%2F1573-3912_ei3_COM_27028).

- Melchert, Christopher (2001). ["Traditionist-Jurisprudents and the Framing of Islamic Law"](https://www.jstor.org/stable/3399450). *Islamic Law and Society*. **8** (3): 383–406. [doi](/source/Doi_(identifier)):[10.1163/156851901317230639](https://doi.org/10.1163%2F156851901317230639). [JSTOR](/source/JSTOR_(identifier)) [3399450](https://www.jstor.org/stable/3399450).

- Zysow, Aaron (2002). Weiss, Bernard (ed.). "Muʿtazilism and Māturīdism in Ḥanafī Legal Theory". *Studies in Islamic Law and Society*. **15**: 235–265. [doi](/source/Doi_(identifier)):[10.1163/9789047400851_013](https://doi.org/10.1163%2F9789047400851_013). [ISBN](/source/ISBN_(identifier)) [978-90-474-0085-1](https://en.wikipedia.org/wiki/Special:BookSources/978-90-474-0085-1).

- Yanagihashi, Hiroyuki (2007). "Abū Ḥanīfa". *[Encyclopaedia of Islam Three](/source/Encyclopaedia_of_Islam)*. Brill. [doi](/source/Doi_(identifier)):[10.1163/1573-3912_ei3_COM_0151](https://doi.org/10.1163%2F1573-3912_ei3_COM_0151).

- Başoğlu, Hasan Tuncay (2023). "Hanafi Usūl Literature in Mamluk Period". In Hançabay, Halil İbrahim; Buluş, Muhammed Enes; Taş, Mustafa (eds.). [*Tradition of Knowledge in the Mamluk Period (13th-14th Centuries)*](https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/9F99A413DDD944A6BF7E01CEEFC1D9E3). Istanbul University Press. [doi](/source/Doi_(identifier)):[10.26650/B/AA07AA25.2023.010](https://doi.org/10.26650%2FB%2FAA07AA25.2023.010). [ISBN](/source/ISBN_(identifier)) [978-605-07-1751-8](https://en.wikipedia.org/wiki/Special:BookSources/978-605-07-1751-8).

- Zaman, Muhammad Qasim (2015). "Ashraf ʿAlī Thānavī". *[Encyclopaedia of Islam Three](/source/Encyclopaedia_of_Islam)*. Brill. [doi](/source/Doi_(identifier)):[10.1163/1573-3912_ei3_COM_23968](https://doi.org/10.1163%2F1573-3912_ei3_COM_23968).

- Usha, Sanyal (2011). "Barelwīs". *[Encyclopaedia of Islam Three](/source/Encyclopaedia_of_Islam)*. Brill. [doi](/source/Doi_(identifier)):[10.1163/1573-3912_ei3_COM_23995](https://doi.org/10.1163%2F1573-3912_ei3_COM_23995).

- Aydın, Mehmet Akif (2003). ["MECELLE-i AHKÂM-ı ADLİYYE"](https://islamansiklopedisi.org.tr/mecelle-i-ahkam-i-adliyye). *[TDV İslâm Ansiklopedisi](/source/Islam_Ansiklopedisi)*.

- Ziadeh, Farhat J. (2022). "Ḥanafī School". In Esposito, John L (ed.). *Oxford Encyclopedia of the Islamic World: Digital Collection*.

- [Melchert, Christopher](/source/Christopher_Melchert) (1997). *The Formation of the Sunni Schools of Law, 9th-10th Centuries C.E*. Brill. [ISBN](/source/ISBN_(identifier)) [9004109528](https://en.wikipedia.org/wiki/Special:BookSources/9004109528).

- Has, Şükrü Selim (1988). ["The Use of Multaqa'l-Abḥur in the Ottoman Madrasas and in Legal Scholarship"](https://osmanliarastirmalari.isam.org.tr/dergi/article/view/952/974). *Osmanlı Araştırmaları*. **7/8**: 393–418.

- [ʿAbd-Allāh, U. F.](/source/Umar_Faruq_Abd-Allah) (1983). ["ABŪ ḤANĪFA"](https://www.iranicaonline.org/articles/abu-hanifa-noman-b). In [Yarshater, Ehsan](/source/Ehsan_Yarshater) (ed.). [*Encyclopædia Iranica*](https://www.iranicaonline.org/). Vol. I/3: Ablution, Islamic–Abū Manṣūr Heravı̄ (Online ed.). Encyclopædia Iranica Foundation. pp. 295–301. Retrieved 3 January 2025.

- Al-Azem, Talal (2017). *Rule-Formulation and Binding Precedent in the Madhhab-Law Tradition: Ibn Quṭlūbughā's Commentary on The Compendium of Qudūrī*. Islamicate Intellectual History, Volume: 2. Brill. [ISBN](/source/ISBN_(identifier)) [978-90-04-54423-9](https://en.wikipedia.org/wiki/Special:BookSources/978-90-04-54423-9).

- Khalili, Muhammadullah (2016). ["Influence of Deoband School of Thought In South Africa"](https://www.academia.edu/34768122). *[University of KwaZulu-Natal](/source/University_of_KwaZulu-Natal)*: 8. [Archived](https://web.archive.org/web/20221029023652/https://www.academia.edu/34768122/Influence_of_Deoband_School_of_Thought_In_South_Africa) from the original on 29 October 2022. Retrieved 13 February 2023.

- Branon Wheeler, [*Applying the Canon in Islam: The Authorization and Maintenance of Interpretive Reasoning in Ḥanafī Scholarship*](https://books.google.com/books?id=slLpouSlzPcC) (Albany, SUNY Press, 1996).

- Dudgeon, Hamza (2022). "[The Hanafis](https://www.academia.edu/73576195/The_Hanafis)". In Leaman, Oliver (ed.). *Routledge Handbook of Islamic Ritual and Practice*. Routledge. pp. 65–89. [ISBN](/source/ISBN_(identifier)) [9780367491246](https://en.wikipedia.org/wiki/Special:BookSources/9780367491246).

- 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](/source/ISBN_(identifier)) [978-1107009097](https://en.wikipedia.org/wiki/Special:BookSources/978-1107009097)

- Nurit Tsafrir (2004), *The History of an Islamic School of Law: The Early Spread of Hanafism* (Harvard, Harvard Law School, 2004) (Harvard Series in Islamic Law, 3).

- El Shamsy, Ahmed (2013). *The Canonization of Islamic Law: A Social and Intellectual History*. Cambridge University Press. [ISBN](/source/ISBN_(identifier)) [978-1107546073](https://en.wikipedia.org/wiki/Special:BookSources/978-1107546073).

- Ayoub, Samy A. (2019). *Law, Empire, and the Sultan: Ottoman Imperial Authority and Late Hanafi Jurisprudence*. Oxford University Press. [ISBN](/source/ISBN_(identifier)) [9780190092924](https://en.wikipedia.org/wiki/Special:BookSources/9780190092924).

- Burak, Guy (2015). *The Second Formation of Islamic Law: The Hanafi School in the Early Modern Ottoman Empire*. Cambridge University Press. [ISBN](/source/ISBN_(identifier)) [9781316106341](https://en.wikipedia.org/wiki/Special:BookSources/9781316106341).

## External links

- [A list of Hanafi texts available in the public domain](https://irshad.org.uk/library/)

- [Pre-1800 Hanafi manuscripts on the Digital Library of the Middle East](https://dlme-prod-lb.stanford.edu/library/catalog?f%5Bsubject%5D%5B%5D=Hanafites+Early+works+to+1800.)

v t e Muslim scholars of the Hanafi school by century (AH CE) 2nd/8th Abu Hanifa (eponym of the school; 699–767) Zufar ibn al-Hudhayl (728-775) Abu Yusuf (738–798) Ibn al-Mubarak (726–797) al-Fudayl ibn Iyad (d. 803) Muhammad al-Shaybani (749–805) Waki' ibn al-Jarrah (d. 812) 3rd/9th Isa ibn Aban (d. 836) Ahmad ibn Abi Du'ad (777–854) Yahya ibn Aktham (d. 857) Al-Hakim al-Tirmidhi (d. 869) Al-Ḫaṣṣāf (d. 874) Abu Bakr al-Samarqandi (d. 882) 4th/10th Al-Tahawi (843–933) Abu Mansur al-Maturidi (853–944) Hakim al-Shahid (c.855 – c.945) Al-Hakim al-Samarqandi (b. 874) Al-Jassas (917–981) Abu al-Layth al-Samarqandi (944–983) 5th/11th Abu al-Husayn al-Basri (d. 1044) Karima al-Marwaziyya (969–1069) Al-Hujwiri (1009–1072) Al-Bazdawi (1010–1089) Al-Sarakhsi (d. 1090) Abu al-Yusr al-Bazdawi (1030–1100) Abu al-Mu'in al-Nasafi (d. 1115) Abu al-Thana' al-Lamishi 6th/12th Abu Ishaq al-Saffar al-Bukhari (d. 1139) Ibn al-Malāḥimī (d. 1141) Yusuf Hamadani (1062–1141) Abu Hafs Umar al-Nasafi (1067–1142) Al-Zamakhshari (1074–1143) Siraj al-Din al-Ushi (d. 1180) Nur al-Din al-Sabuni (d. 1184) Fatima al-Samarqandi (d. 1185) Al-Kasani (d. 1191) Jamal al-Din al-Ghaznawi (d. 1197) Burhan al-Din al-Marghinani (1135–1197) 7th/13th Rumi (1207–1273) Jalaluddin Tabrizi (d. 1228) Qutbuddin Bakhtiar Kaki (1173–1235) Mu'in al-Din Chishti (1143–1236) Baba Farid (1173–1266) Abu Tawwama (d. 1300) Abu al-Barakat al-Nasafi (d. 1310) 8th/14th Nizamuddin Auliya (1238–1325) Uthman bin Ali Zayla'i (d. 1342) Shah Jalal Mujarrad (1271–1346) Uthman Siraj ad-Din (1258–1357) Ala al-Haq (1301–1384) Jahaniyan Jahangasht (1308–1384) Akmal al-Din al-Babarti (d. 1384) Al-Taftazani (1322–1390) Ibn Abi al-Izz (1331–1390) Shams al-Din al-Samarqandi (1350–1410) Al-Sharif al-Jurjani (1339–1414) 9th/15th Nur Qutb Alam (d. 1416) Bande Nawaz (1321–1422) Shams al-Din al-Fanari (1350–1431) 'Ala' al-Din al-Bukhari (1377–1438) Husam ad-Din Manikpuri (d. 1449) Badr al-Din al-Ayni (1361–1451) Al-Kamal ibn al-Humam (1388–1457) Ali Qushji (1403–1474) Khidr Bey (b. 1407) 10th/16th Zenbilli Ali Cemali Efendi (1445–1526) Ibn Kemal (1468–1536) Abdul Quddus Gangohi (1456–1537) Ibrāhīm al-Ḥalabī (1460–1549) Fahreddin-i Acemi (d. 1460) Muhammad Ghawth (1500–1562) Nagore Shahul Hamid (1504–1570) Mosleh al-Din Lari (1510–1572) Muhammad Birgivi (1522–1573) Ebussuud Efendi (1490–1574) Hamza Makhdoom (1494–1576) Wajihuddin Alvi (1490–1580) Taşköprülüzade Ahmet (1495–1561) Yaqub Sarfi Kashmiri (1521–1595) Al-Tamartashi (d. 1596) Sadeddin Efendi (1536–1599) Mustafa Selaniki (d. 1600) Ali al-Qari (d. 1606) 11th/17th Ahmad Sirhindi (1564–1624) Esad Efendi (1570–1625) Kadızade Mehmed (1582–1635) 'Abd al-Haqq al-Dehlawi (1551–1642) Mehmed Efendi (1595–1654) Kâtip Çelebi (1609–1657) Jana Begum Shihab al-Din al-Khafaji (1569–1659) Khayr al-Din al-Ramli (1585–1671) Syed Rafi Mohammad (d. 1679) Mir Zahid Harawi (d. 1689) 12th/18th Shah Abdur Rahim (1644–1719) Zinat-un-Nissa Begum (1643–1721) Abd al-Ghani al-Nabulsi (1641–1731) Hashim Thattvi (1692–1761) Shah Waliullah Dehlawi (1703–1762) Shah Nuri Bengali (d. 1785) Mirza Mazhar Jan-e-Janaan (1699–1781) Murtada al-Zabidi (1732–1790) Sanaullah Panipati (1730–1810) Majduddin (d. 1813) 13th/19th Çerkes Halil Efendi (d. 1821) Ghulam Ali Dehlavi (1743–1824) Shah Abdul Aziz (1746–1824) Fatima al-Fudayliya (d. 1831) Syed Ahmad Barelvi (1786–1831) Syed Mir Nisar Ali (1782–1831) Ibn Abidin (1784–1836) Haji Shariatullah (1781–1840) Shah Muhammad Ishaq (1783–1846) Mamluk Ali Nanautawi (1789–1851) Mahmud al-Alusi (1802–1854) Fazl-e-Haq Khairabadi (1796–1861) Dudu Miyan (1819–1862) Karamat Ali Jaunpuri (1800–1873) Al-Maydani (1807–1861) Haji Dost Muhammad Qandhari (1801–1868) Mehr Ali Qadiri (1808–1868) Yusuf Ma Dexin (1794–1874) Naqi Ali Khan (1830–1880) Muhammad Qasim Nanautavi (1832–1880) Ahmad Ali Saharanpuri (1810–1880) Yaqub Nanautawi (1833–1884) Mazhar Nanautawi (1821–1885) Ubaidullah Suhrawardy (1832–1885) Abd al-Hayy al-Lucknawi (1848–1886) Faizul Hasan Saharanpuri (1816–1887) Siddiq Bharchundi (1819–1890) Rafiuddin Deobandi (1836–1890) Rahmatullah Kairanawi (1818–1891) Mustafa Ruhi Efendi (1800–1891) Mahmoodullah Hussaini (d. 1894) Syed Ahmad Dehlavi (died 1894) Imdadullah Muhajir Makki (1817–1899) Hafiz Ahmad Jaunpuri (1834–1899) Muhammad Munir Nanautavi (1831–1904) Rashid Ahmad Gangohi (1826–1905) Abdul Wahid Bengali (1850–1905) Syed Ahmadullah Maizbhandari (1826–1906) Fazlur Rahman Usmani (1831–1907) Abd Allah ibn Abbas ibn Siddiq (1854–1907) Muhammad Naimuddin (1832–1907) Hassan Raza Khan (1859–1908) Sayyid Muhammad Abid (1834–1912) Ahmad Hasan Amrohi (1850–1912) Kareemullah Shah (1838–1913) Shibli Nomani (1857–1914) Najib Ali Choudhury (fl. 1870s) 14th/20th Imamuddin Punjabi (died 1916) Mehmet Cemaleddin Efendi (1848–1917) Abdur Rahim Raipuri (1855–1919) Mahmud Hasan Deobandi (1851–1920) Asrarullah Hussaini (1856–1920) Abdul Hamid Madarshahi (1869–1920) Abdul Awwal Jaunpuri (1867–1921) Ahmed Raza Khan Barelvi (1856–1921) Sufi Azizur Rahman (1862–1922) Azimuddin Hanafi (1838–1922) Khalil Ahmad Saharanpuri (1852–1927) Muhammad Ali Mungeri (1846–1927) Medeni Mehmet Nuri Efendi (1859–1927) Muhammad Amjad (d. 1927) Azizur Rahman Usmani (1859–1928) Muhammad Ahmad Nanautawi (1862–1930) Hamiduddin Farahi (1863–1930) Ibrahim Ali Tashna (1872–1931) Machiliwale Shah (d. 1932) Anwar Shah Kashmiri (1875–1933) Sayyid Mumtaz Ali (1860–1935) Majid Ali Jaunpuri (d. 1935) Abdur Rab Jaunpuri (1875–1935) Ghulam Muhammad Dinpuri (1835–1936) Meher Ali Shah (1859–1937) Ghulamur Rahman Maizbhandari (1865–1937) Muhammad Ishaq (1883–1938) Mohammad Abu Bakr Siddique (1845–1939) Abul Muhasin Sajjad (1880–1940) Zamiruddin Ahmad (1878–1940) Shukrullah Mubarakpuri (1895–1942) Qasim Sadiq (1845–1942) Chaudhry Afzal Haq (1891–1942) Ashraf Ali Thanwi (1863–1943) Ibrahim Ujani (1863–1943) Habibullah Qurayshi (1865–1943) Hamid Raza Khan (1875–1943) Ubaidullah Sindhi (1872–1944) Ilyas Kandhlawi (1885–1944) Asghar Hussain Deobandi (1877–1945) Sahool Bhagalpuri (d. 1948) Amjad Ali Aazmi (1882–1948) Naeem-ud-Deen Muradabadi (1887–1948) Shabbir Ahmad Usmani (1887–1949) Abd Allah Siraj (1876–1949) Murtaza Hasan Chandpuri (1868–1951) Khwaja Yunus Ali (1886–1951) Jamaat Ali Shah (1834–1951) Kifayatullah Dehlawi (1875–1952) Nesaruddin Ahmad (1873–1952) Al-Kawthari (1879–1952) Sulaiman Nadvi (1884–1953) Mustafa Sabri (1869–1954) Masood Alam Nadwi (1910–1954) Ghousi Shah (1893–1954) Shihabuddeen Ahmed Koya Shaliyathi (1885–1954) Abdul Aleem Siddiqi (1892–1954) Izaz Ali Amrohi (1882–1955) Abdul Salam Nadwi (1883–1955) Abdul Khaleque Chhaturawi (1892–1955) Saeed Ahmad Sandwipi (1882–1956) Manazir Ahsan Gilani (1892–1956) Habibur Rehman Ludhianvi (1892–1956) Hussain Ahmad Madani (1879–1957) Ahmad Saeed Dehlavi (1888–1959) Ahmed Ali Enayetpuri (1898–1959) Amin ul-Hasanat (1922–1960) Azizul Haq Chatgami (1903–1961) Maqsudullah (1883–1961) Syed Ata Ullah Shah Bukhari (1892–1961) Muhammad Hassan (1880–1961) Abdul Qadir Raipuri (1878–1962) Ahmed Ali Lahori (1887–1962) Hifzur Rahman Seoharwi (1900–1962) Sardar Ahmad Chishti (1903–1962) Muhammad Sanaullah (1905–1963) Badre Alam Merathi (1898–1965) Yusuf Kandhlawi (1917–1965) Ibrahim Raza Khan (1907–1965) Shah Ahmad Hasan (1882–1967) Wasiullah Fatehpuri (1895–1967) Tajul Islam (1896–1967) Shamsul Haque Faridpuri (1896–1969) Khair Muhammad Jalandhari (1895–1970) Abdul Hamid Qadri Badayuni (1898–1970) Mohammad Abdul Ghafoor Hazarvi (1909–1970) Muhammad Ali Jalandhari (1895–1971) Mushahid Ahmad Bayampuri (1907–1971) Abdur Rahman Kashgari (1912–1971) Syed Fakhruddin Ahmad (1889–1972) Abdul Batin Jaunpuri (1900–1973) Idris Kandhlawi (1899–1974) Deen Muhammad Khan (1900–1974) Zafar Ahmad Usmani (1892–1974) Fazlur Rahman Ansari (1914–1974) Momtazuddin Ahmad (1889–1974) Muhammad Abu Zahra (1898–1974) Amimul Ehsan Barkati (1911–1974) Muhammad Miyan Deobandi (1903–1975) Ghulam Mohiuddin Ghaznavi (1902–1975) Ghulam Mohiyuddin Gilani (1891–1974) Moinuddin Ahmad Nadwi (1903–1974) Abul Wafa Al Afghani (1893–1975) Mahdi Hasan Shahjahanpuri (1882–1976) Ibrahim Balyawi (1887–1976) Muhammad Faizullah (1892–1976) Abdul Wahhab Pirji (1895–1976) Athar Ali (1891–1976) Muhammad Shafi (1897–1976) Abdul Majid Daryabadi (1892–1977) Yusuf Banuri (1908–1977) Syed Muhammad Ishaq (1915–1977) Sharif Hasan Deobandi (1920–1977) Mohammad al-Hasani (1935-1979) Mehboob Rizwi (1911–1979) Sahvi Shah (1923–1979) Abul A'la Maududi (1903–1979) Ehtisham ul Haq Thanvi (1915–1980) Mehmood-ur-Rehman (1919–1980) Mustafa Raza Khan (1892–1981) Ziauddin Madni (1877–1981) Khwaja Qamar ul Din Sialvi (1906–1981) Ghulam Ghaus Hazarvi (1896–1981) Shah Abdul Wahhab (1894–1982) Zakariyya Kandhlawi (1898–1982) Tayyib Qasmi (1897–1983) Shamsul Haq Afghani (1901–1983) Muslehuddin Siddiqui (1918–1983) Ibrahim Chatuli (1894–1984) Atiqur Rahman Usmani (1901–1984) Faiz-ul Hassan Shah (1911–1984) Shafee Okarvi (1930–1984) Saeed Ahmad Akbarabadi (1908–1985) Azhar Shah Qaiser (1920–1985) Harun Babunagari (1902–1986) Abdur Rashid Tarkabagish (1900–1986) Ahmad Saeed Kazmi (1913–1986) Siddique Ahmad (1903–1987) Muhammadullah Hafezzi (1895–1987) Abdur Rahim Firozpuri (1918–1987) Hafizur Rahman Wasif Dehlavi (1910–1987) Abdul Aziz Malazada (1917–1987) Shamsul Huda Panchbagi (1897–1988) Abdul Haq Akorwi (1912–1988) Abdul Jalil Badarpuri (1925–1989) Muntakhib al-Haqq (fl. 1980s) Abdul Matin Fulbari (1915–1990) Abu Zafar Mohammad Saleh (1915–1990) Ahmed Muhyuddin Nuri Shah Jilani (1915–1990) Mirajul Haq Deobandi (1910–1991) Minnatullah Rahmani (1913–1991) Sayed Moazzem Hossain (1901–1991) Taqi Amini (1926–1991) Habibur Rahman Azami (1900–1992) Hamid al-Ansari Ghazi (1909–1992) Muhammad Yunus (1906–1992) Masihullah Khan (1912–1992) Abul Hasan Jashori (1918–1993) Shams Naved Usmani (1931–1993) Shujaat Ali Qadri (1941–1993) Waqaruddin Qadri (1915–1993) Abdul Wahab Siddiqi (1942–1994) Inamul Hasan Kandhlawi (1918–1995) Ayub Ali (1919–1995) Wahiduzzaman Kairanawi (1930–1995) Abuzar Bukari (d. 1995) Mahmood Hasan Gangohi (1907–1996) Athar Mubarakpuri (1916–1996) Mukhtar Ashraf (1916–1996) Abdul Haque Faridi (1903–1996) Shamsuddin Qasemi (1935–1996) Manzoor Nomani (1905–1997) Sultan Ahmad Nanupuri (1914–1997) Ashraf Ali Dharmandali (1920–1997) Abd al-Fattah Abu Ghudda (1917–1997) Habibullah Mukhtar (1944-1997) Shamsul-hasan Shams Barelvi (1917–1997) Ghulam Moinuddin Gilani (1920–1997) Muhammad Abdullah Ghazi (1935–1998) Sadruddin Islahi (1917–1998) Karam Shah Azhari (1918–1998) Abdul Rasheed Nomani (1915–1999) Syed Ata-ul-Mohsin Bukhari (1939–1999) Abul Hasan Ali Hasani Nadwi (1913–1999) Ghulam Ali Okarvi (1919–2000) Ahmed Ali Badarpuri (1915–2000) Rashid Ahmed Jaunpuri (1889–2001) Mujahidul Islam Qasmi (1936–2002) Ajmal Khan Lahori (1930–2002) Arshadul Qadri (1925–2002) Ibrahim Siddiqui (1930–2002) Naeem Siddiqui (1916–2002) Shah Ahmad Noorani (1926–2003) Harun Islamabadi (1938 – 2003) Jameel Khan (1953–2004) Ismail Katki (1914–2005) Nur Uddin Gohorpuri (1924–2005) Ishaq Faridi (1957–2005) Ashraf Ali Bishwanathi (1928–2005) Kafilur Rahman Nishat Usmani (1942–2006) Syed Fazlul Karim (1935–2006) Shah Oliur Rahman (1916–2006) Abdullah Abbas Nadwi (1925–2006) Sirajussajidin Katki (1939–2006) Abrarul Haq Haqqi (1920–2006) Ubaidul Haq (1928–2007) Hasan Jan (1938–2007) Abdul Latif Fultali (1913–2008) Anzar Shah Kashmiri (1927–2008) Muhammad Abdullah (1932–2008) Obaidul Haque Wazirpuri (1934–2008) Azizur Rahman Qayed (1911–2008) Naseeruddin Naseer Gilani (1949–2009) Sarfraz Ahmed Naeemi (1948–2009) 15th/21st Marghoobur Rahman (1914–2010) Abu Saeed Muhammad Omar Ali (1945–2010) Naseer Ahmad Khan Bulandshahri (1918–2010) Khawaja Khan Muhammad (1916–2010) Zamiruddin Nanupuri (1936–2011) Zafeeruddin Miftahi (1926–2011) Azizul Haque (1919–2012) Abdus Sattar Akon (1929–2012) Saeed Ahmed Raipuri (1926–2012) Fazlul Haque Amini (1945–2012) Wahbi Sulayman Ghawji (1923–2013) Zainul Abideen Azmi (1932–2013) Muhammad Fazal Karim (1954–2013) Qazi Mu'tasim Billah (1933–2013) Abdullah Hasani Nadwi (1957–2013) Zubairul Hasan Kandhlawi (1950–2014) Nurul Islam Farooqi (1959–2014) Muhammad Mustafizur Rahman (1941–2014) Bahauddin Farooqi (1927–2014) Ahmad Naruyi (1963–2014) Asad Muhammad Saeed as-Sagharji (d. 2015) Abdur Rahman (scholar) (1920–2015) Abdul Majeed Ludhianvi (1935–2015) Abdullah Quraishi Al-Azhari (1935–2015) Sibtain Raza Khan (1927–2015) Muhiuddin Khan (1935–2016) Abdul Jabbar Jahanabadi (1937–2016) Shah Turab-ul-Haq (1944–2016) Saleemullah Khan (1921–2017) Yunus Jaunpuri (1937–2017) Alauddin Siddiqui (1938–2017) Muhammad Abdul Wahhab (1923–2018) Salim Qasmi (1926–2018) Akhtar Raza Khan (1943–2018) Iftikhar-ul-Hasan Kandhlawi (1922–2019) Talha Kandhlawi (1941–2019) Yusuf Motala (1946–2019) Ghulam Nabi Kashmiri (1965–2019) Khalid Mahmud (1925–2020) Abdul Haleem Chishti (1929–2020) Tafazzul Haque Habiganji (1938–2020) Muhammad Abdus Sobhan (1936–2020) Abdul Momin Imambari (1930–2020) Saeed Ahmad Palanpuri (1940–2020) Salman Mazahiri (1946–2020) Shah Ahmad Shafi (1945–2020) Adil Khan (1957–2020) Khadim Hussain Rizvi (1966–2020) Nur Hossain Kasemi (1945–2020) Azizur Rahman Hazarvi (1948–2020) Yahya Alampuri (1947–2020) Zar Wali Khan (1953–2020) Muhammad Naeem (1958–2020) Nurul Islam Jihadi (1916–2021) Abdul Razzaque Khan (1925–2021) Wahiduddin Khan (1925–2021) Nizamuddin Asir Adrawi (1926–2021) Muhammad Ali al-Sabuni (1930–2021) Abdur Razzaq Iskander (1935–2021) Wali Rahmani (1943–2021) Abdus Salam Chatgami (1943–2021) Usman Mansoorpuri (1944–2021) Syed Ata-ul-Muhaimin Bukhari (1944–2021) Abdul Khaliq Sambhali (1950–2021) Muhammad Wakkas (1952–2021) Noor Alam Khalil Amini (1952–2021) Junaid Babunagari (1953–2021) Ebrahim Desai (1963–2021) Faizul Waheed (1964–2021) AbdulWahid Rigi (d. 2022) Abdul Halim Bukhari (1945–2022) Rafi Usmani (1936–2022) Delwar Hossain Sayeedi (1940–2023) Yaseen Akhtar Misbahi (1953–2023) Shahidul Islam (1960–2023) Qamruddin Ahmad Gorakhpuri (1938–2024) Nadeem al-Wajidi (1954–2024) Syed Abdul Qadir Jilani (1935–2025) Hafez Ahmadullah Chatgami (1941–2025) Mukhtaruddin Shah (1950–2025) Ghulam Mohammad Vastanvi (1950–2025) Zulfiqar Ahmad Naqshbandi (1953–2025) Abu Taher Nadwi (1960–2026) Living Saifur Rahman Nizami (b. 1916) Ghulam Rasool Jamaati (b. 1923) Syed Waheed Ashraf (b. 1933) Muhammad Ishaq (b. 1935) Muhibbullah Babunagari (b. 1935) Ziaul Mustafa Razvi Qadri (b. 1935) Nematullah Azami (b. 1936) Yusuf Ziya Kavakçı (b. 1938) Madni Miyan (b. 1938) Muhammad 'Awwamah (b. 1940) Zia Uddin (b. 1941) Arshad Madani (b. 1941) Taqi Usmani (b. 1943) Kamaluddin Zafree (b. 1945) Muneeb-ur-Rehman (b. 1945) Qamaruzzaman Azmi (b. 1946) Ahmed Khanpuri (b. 1946) Abdolhamid Ismaeelzahi (b. 1946) Abul Qasim Nomani (b. 1947) Idrees Dahiri (b. 1947) Farid Uddin Chowdhury (b. 1947) Farid Uddin Masood (b. 1950) Sameeruddin Qasmi (b. 1950) Mahmudul Hasan (b. 1950) Ilyas Qadri (b. 1950) Kafeel Ahmad Qasmi (b. 1951) Tahir-ul-Qadri (b. 1951) Abul Kalam Qasmi Shamsi (b. 1951) Mustafa Cerić (b. 1952) Tariq Jamil (b. 1953) Fazal-ur-Rehman (b. 1953) Abdul Khaliq Madrasi (b. 1953) Sufyan Qasmi (b. 1954) Abdul Quddus (b. 1954) Nurul Islam Walipuri (b. 1955) Sajjad Nomani (b. 1955) Abdul Quddus Kumillai (b. 1955) Ghousavi Shah (b. 1955) Ameen Mian Quadri (b. 1955) Pir Sabir Shah (b. 1955) Abu Taher Misbah (b. 1956) Kaukab Noorani Okarvi (b. 1957) Hamid Saeed Kazmi (b. 1957) Rahmatullah Mir Qasmi (b. 1957) Hifzur Rahman (b. 1958) AFM Khalid Hossain (b. 1959) Muhammad Rashid Azmi (b. 1959) Najibul Bashar Maizbhandari (b. 1959) Abdul Aziz Ghazi (b. 1960) Ruhul Amin Faridpuri (b. 1962) Siraj-ul-Haq (b. 1962) Hanif Jalandhari (b. 1963) Husein Kavazović (b. 1964) Khurshid Anwar Gayavi (b. 1964) Sajidur Rahman (b. 1964) Ibrahim Mogra (b. 1965) Saad Kandhlawi (b. 1965) Faiz-ul-Aqtab Siddiqi (b. 1967) Abdullah Maroofi (b. 1967) Salman Mansoorpuri (b. 1967) Arshad Misbahi (b. 1968) Lutfur Rehman (b. 1968) Abu Reza Nadwi (b. 1968) Mahfuzul Haque (b. 1969) Ilyas Ghuman (b. 1969) Bilal Abdul Hai Hasani Nadwi (b. 1969) Muhammad Abdul Malek (b. 1969) Qasim Rashid Ahmad (b. 1970) Asjad Raza Khan (b. 1970) Syed Rezaul Karim (b. 1971) Riyadh ul Haq (b. 1971) Arif Jameel Mubarakpuri (b. 1971) Obaidullah Hamzah (b. 1972) Raza Saqib Mustafai (b. 1972) Manzoor Mengal (b. 1973) Syed Faizul Karim (b. 1973) Mamunul Haque (b. 1973) Salah Abu al-Haj (b. 1974) Husamuddin Fultali (b. 1974) Abdur Rahman Mangera (b. 1974) Faraz Rabbani (b. 1974) Ishtiaque Ahmad Qasmi (b. 1974) Adnan Kakakhail (b. 1975) Muhammad al-Kawthari (b. 1976) Amer Jamil (b. 1977) Yasir Nadeem al Wajidi (b. 1982) Shahinur Pasha Chowdhury (b. 1985) Abbas Siddiqui (b. 1987) Hasheem Ahmad Siddiqui (b. 1997) Kaif Raza Khan (b. 2001) Sheikh Hissamuddin Moinuddin Ruhi Anas Madani Fayez Ullah Chatgami Abdul Malek Halim Izharul Islam Chowdhury Tawqir Raza Khan Subhan Raza Khan Amjad M. Mohammed Anwar-ul-Haq Haqqani Mukarram Ahmad Noor-ul-Haq Qadri Abdul Khabeer Azad Sahibzada Hamid Raza Muzaffar Qadri Scholars of other Sunni Islamic schools of jurisprudence Hanbali Maliki Shafi'i Zahiri

Authority control databases International GND National United States France BnF data Czech Republic Other İslâm Ansiklopedisi Yale LUX

---
Adapted from the Wikipedia article [Hanafi school](https://en.wikipedia.org/wiki/Hanafi_school) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/Hanafi_school?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.