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Kitab Al-Athar of Imam Abu Hanifah Hardcover – 25 Nov 2006


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Product details

  • Hardcover: 720 pages
  • Publisher: Turath Publishing (25 Nov 2006)
  • Language: English
  • ISBN-10: 0954738012
  • ISBN-13: 978-0954738013
  • Product Dimensions: 24.2 x 17.6 x 5 cm
  • Average Customer Review: 5.0 out of 5 stars  See all reviews (1 customer review)
  • Amazon Bestsellers Rank: 407,144 in Books (See Top 100 in Books)

Product Description

An excellent manual for the students of Islamic Jurispudence

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1 of 1 people found the following review helpful By Mr. Tahir Hussain on 14 Feb 2014
The Kitâb al-Âthâr (Book of Traditions) was the first book composed in Islam after the generation of the Companions of the Prophet Muhammad (ṣallâ Allâhu ʿalayhi wasallam). The author Imâm Abû Ḥanîfah (d.150/767) was the first to record the science of Islamic law and organise it in to chapters systematically. The version translated here from the original Arabic by Abdassamad Clarke is the one narrated by his student, Imâm Muḥammad ibn al-Ḥasan ash-Shaybânî (d. 189/805).

The publishers, Turtah Publishing have added a preface and introduction to the work which includes a biography of Imâm Abû Ḥanîfah and Imâm Muḥammad ash-Shaybânî as well as additional information on the structure of the book, the technical usage employed by Imâm Muḥammad in addition to other useful information such as the types of hadith and the history of taqlîd (to follow or to imitate). The contents are detailed and well laid out. The only modification of the book, Kitâb al-Âthâr, itself is the inclusion of chapter headings i.e. Purification, Prayer, Fasting etc which makes it easier to navigate and read. The publishers have also included footnotes sourcing the hadith from the classical works of hadith in addition to adding commentary where necessary to expand upon a narration which is extremely useful for explanatory purposes. The appendices found at the end of this book are excellent. There is a whole chapter listing cases in which Imâm Muḥammad ash-Shaybânî and/or Imâm Abû Ḥanîfah differed from Ibrâhîm an-Nakha'î (d. 96/715) or some of the Companions. There is also an appendix listing the narrations from other than Imâm Abû Ḥanîfah as well as a rijâl listing the narrators and the major hadith collectors who transmitted their hadith.
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Amazon.com: 5 reviews
3 of 3 people found the following review helpful
Hanafis coming back! 20 Mar 2011
By TheBit - Published on Amazon.com
This work is a translation of the hadith of Imam Muhammad ibn al Hasan Ash Shaybani, who one of the two major student of Imam Abu Hanifa. The hadith are transmitted from his teacher, Imam Abu Hanifa himself. In today's day and age, it is a significant translation because groups have sprung up that are claiming that Abu Hanifa was not familiar with many hadith, or that the Hanafi juristic school is not based on hadith (transmissions from the Prophet and his Companions). This work proves otherwise.

The translation of the work is great. Abdassammad Clarke's translation is lucid and easily read. The Arabic is included with the English. In addition, even the chain of transmitters (sanad) has been translated. Imam Muhammad comments on the juristic rulings that are drawn from each hadith, sometimes adding his agreement or disagreement with the other jurists of the time, such as Ibrahim An Nakh'i, etc.

What makes the work even more useful for the non-Arabic speaking Hanafi are the numerous appendices that come with the work. It includes an introduction that details the position of Imam Abu Hanifa and his students in hadith, along with the reasons that some weakened Abu Hanifa in hadith. It covers his life, as well as Imam Muhammad's. An appendix at the end puts in one place all the positions where Abu Hanifa differed from Ibrahim An Nakh'i, who was his teacher's teacher. And it has a list of all the important men in the chain of transmitters, along with their grading of weak or strong.

Bottomline: get the book, for it is a gem! You will learn more about the Hanafi maddhab, and its basis in hadith, than anything else.
1 of 1 people found the following review helpful
FANTASTIC 19 Sep 2011
By Mohammed Mirza - Published on Amazon.com
Verified Purchase
GREAT BOOK!!!! As soon as this arrived in my mailbox I opened the book and began to read it being a huge Imam Abu Hanifa reader as well as a follower. This book covers pretty much all the basics from A-Z in Islam regarding Hanafi Fiqh. This is a must have book for Hanafi's. I often make refrences to this book all the time now and am always browsing through it to have a better understanding of it. The book is thick so don't think you will be able to read the book in one sitting. It will take some time.
Historical Hanafî Text 31 Mar 2014
By Mr. Tahir Hussain - Published on Amazon.com
The Kitâb al-Âthâr (Book of Traditions) was the first book composed in Islam after the generation of the Companions of the Prophet Muhammad (ṣallâ Allâhu ʿalayhi wasallam). The author Imâm Abû Ḥanîfah (d.150/767) was the first to record the science of Islamic law and organise it in to chapters systematically. The version translated here from the original Arabic by Abdassamad Clarke is the one narrated by his student, Imâm Muḥammad ibn al-Ḥasan ash-Shaybânî (d. 189/805).

The publishers, Turtah Publishing have added a preface and introduction to the work which includes a biography of Imâm Abû Ḥanîfah and Imâm Muḥammad ash-Shaybânî as well as additional information on the structure of the book, the technical usage employed by Imâm Muḥammad in addition to other useful information such as the types of hadith and the history of taqlîd (to follow or to imitate). The contents are detailed and well laid out. The only modification of the book, Kitâb al-Âthâr, itself is the inclusion of chapter headings i.e. Purification, Prayer, Fasting etc which makes it easier to navigate and read. The publishers have also included footnotes sourcing the hadith from the classical works of hadith in addition to adding commentary where necessary to expand upon a narration which is extremely useful for explanatory purposes. The appendices found at the end of this book are excellent. There is a whole chapter listing cases in which Imâm Muḥammad ash-Shaybânî and/or Imâm Abû Ḥanîfah differed from Ibrâhîm an-Nakha'î (d. 96/715) or some of the Companions. There is also an appendix listing the narrations from other than Imâm Abû Ḥanîfah as well as a rijâl listing the narrators and the major hadith collectors who transmitted their hadith. The Index is very useful and has been arranged by verdicts of the Companions and Early Muslims as well as listed by subject. Both are very helpful.

The Kitâb al-Âthâr is composed of twenty chapters (not including the publishers preface, introduction and appendices) which are as follows:

1) Purification
2) The Prayer
3) Fasting
4) Zakâh
5) The Book of Rites (of Hajj)
6) Imân
7) Marriage
8) Divorce
9) Compensatory Payments and Retaliation
10) Ḥadd Punishments
11) Testimony
12) Inheritance and Bequests
13) Oaths and Vows
14) Sales
15) Legal Judgements
16) Sacrifices and Slaughtering Animals
17) Food and Drink
18) Clothing
19) Jihad
20) Miscellaneous

The narrations begin with the original Arabic and are followed by the English translation. They are dictated by Imâm Muḥammad ash-Shaybânî from his teacher Imâm Abû Ḥanîfah. This importantly includes the isnad i.e. chain of narration as given by Imâm Muḥammad ash-Shaybânî for each and every narration. The imâm then comments on the juristic rulings drawn from each narration within the context of the teachings of Imâm Abû Ḥanîfah. He concludes each narration with his comments in which he may concur with the ruling or he may disagree and state his alternative opinion or he may agree with the ruling by adding something to it. Here is an example where student (Imâm Muḥammad ash-Shaybânî) and teacher (Imâm Abû Ḥanîfah) disagree with the teacher (Ibrâhîm an-Nakha'î) of their teacher (Ḥammâd ibn Abi Sulaymân (d.120/738)):

"124. Muhammad said, "Abû Ḥanîfah informed us from Ḥammâd that Ibrâhîm said, `If one wakes up in the morning without having done the witr then there is no witr.'"

Muhammad said, "We do not adhere to this. One does the witr in any case except at that time at which prayer is abhorrent; when the sun rises, in the middle of the day up until the declination, or at the redness of sunset until it has set. That is the verdict of Abû Ḥanîfah.""

This was a common occurrence during the formative period of Islamic law [alternative opinions]. There are even instances where Imâm Muḥammad ash-Shaybânî respectfully disagrees on certain rulings with his teacher Imâm Abû Ḥanîfah [and other Imâms], though that being the case he still maintained allegiance to his authority, School and methodology.

It should be understood that a majority of traditions found in this work are from the Companions (ṣaḥâbah) or from the Followers (tâbi`ûn) or from the Followers of the Followers (tâbi' tâbi`ûn). Hence most of them are mawqûf narrations i.e. stopping short at the Companions or Followers without being ascribed to the Prophet Muhammad (ṣallâ Allâhu ʿalayhi wasallam). This is in addition to mursal traditions (ascribed to the Prophet Muhammad (ṣallâ Allâhu ʿalayhi wasallam) but stopping short at a Follower without mention of the Companion) which were accepted as authoritative by Imâm Abû Ḥanîfah and Imâm Mâlik ibn Anas (d.179/795) as well as their contemporaries. As Imâm Muhammad ibn Jarir al-Tabarî (d. 310/923) has stated, "The Followers were absolutely unanimously agreed upon the acceptability of mursal hadith, and we have no transmission from any of them rejecting it nor from any of the imâms after them until the end of the second century." Regardless, it should be noted that Imâm Abû Ḥanîfah only accepted ṣaḥîḥ traditions from trustworthy narrators as found in this work.

I gained a lot from this book and even had answers to questions I didn't even know I had! For example, in a state of wuḍûʼ, you may end up tasting some food. It is common practice to then rinse your mouth and not have the need to renew your wuḍûʼ. However, I didn't ever ask or know the source of this practice. There is a narration in this work where the Messenger of Allah (ṣallâ Allâhu ʿalayhi wasallam) was brought some meat which he tasted and then he called for some water. He washed his hands and rinsed his mouth without renewing wuḍûʼ. Though some may just follow this action as logic or common practice as I previously did, I believe as a Muslim we should know why we follow certain practices or acts so that they are not mere rituals/practices and this is where fiqh works come to life. This book will assist in that department however the most effective and correct method to achieve this is by learning at the hands of a teacher/scholar.

Overall, this is an excellent work and much needed English translation. The book consists of over seven hundred pages and is of very good quality. It is easy to read and contains invaluable knowledge whether you follow the Ḥanafî fiqh or not. It is of immense value. I thoroughly enjoyed reading this work and I will no doubt refer to it in the future too. The translation by Abdassamad Clarke is solid and the commentary where applicable by Ḥâfiz Riyâd Ahmad al-Multâni in the footnotes is accommodating. The preface, introduction and appendices are commendable and add important information to the work. It is a foundational historical Ḥanafî fiqh text. If you have any interest in fiqh or the very first collections of hadith then I would recommend you purchase this book.
A must have. 3 Nov 2013
By alhassan m.gangu - Published on Amazon.com
Verified Purchase
As a follower of Hanafi fiqh, the book is gold mine of resources. It makes clear the positions held by the Fuqaha'a of Kufa, who had followed the rulings of Ali ibn Abi Talib and Abdallah Ibn Masuud May Allah be please with them. A must have for any Muslim regardless of the Madhab you are following.
2 of 6 people found the following review helpful
Mis-Leading Book Title 9 Jan 2012
By Mansoor - Published on Amazon.com
Verified Purchase
The book title is mis-leading as this book has not been authored by Imam Abu Hanifah (I bought it thinking that it was by the Imam). Instead it is narrations by Imam Abu Hanifah to his students, thus it is impossible to know whether these were the actual words of the great Imam.
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