Ana kiran wannan Madhhabi da sunan malamin da ya kafa shi, Abu Haneefah, wanda sunansa na gaskiya shi ne Nu'maan ibn Thaabit. An haife shi a shekarar 702 CE a Kufah (Iraki). Mahaifinsa dan kasuwar siliki ne asalinsa Bafarisiye, wanda ya karɓi Musulunci a zamanin Khulafaa Raashidoon (Halifofi Masu Shiryarwa). Abu Haneefah ya fara karatunsa na farko a fannin falsafa da muhawara da ake kira 'Ilmul-Kalaam, amma bayan ya ƙware a fannonin sa daban-daban, ya bar shi ya tsunduma cikin zurfafa nazari a fannin Fiqhu da Hadisi. Ya zaɓi malaminsa babba Hammaad ibn Zayd, wanda yana cikin manyan malaman Hadisi a zamaninsa. Abu Haneefah ya yi karatu a wurinsa shekaru goma sha takwas. A wannan lokaci ya kai matsayin da zai iya koyarwa, amma maimakon haka ya ci gaba da zama dalibin Hammaad har zuwa lokacin da ya rasu a shekarar 742 CE. Bayan rasuwar Hammaad, Abu Haneefah ya ɗauki matsayin malami yana da shekara arba'in, kuma ya zama babban malami mafi fice a Kufah. Saboda haka ya zama kamar wata kyauta mai daraja ga halifofin Umayyawa na lokacin. Suka ba shi matsayin Qaadee (alƙali) na Kufah, amma ya ƙi karɓar wannan muƙami duk da cewa Ameer na Kufah, Yazeed ibn 'Umar, ya yi masa duka saboda ƙin nasa. Haka nan, a zamanin Abbasawa ma ya ƙi karɓar naɗin sarauta, saboda haka Halifa Abu Ja'far al-Mansoor (754-775 CE) ya ɗaure shi a Baghdad. Ya ci gaba da zama a kurkuku har zuwa rasuwarsa a shekarar 767 CE. Ana ɗaukar Abu Haneefah a matsayin ɗaya daga cikin Tabi'un ƙanana (dalibai na Sahabbai), domin ya haɗu da wasu daga cikin Sahabbai kuma ya ruwaito wasu Hadisai daga gare su. 128

This Madh-hab is named after its founding scholar, Abu Haneefah, whose actual name was Nu’maan ibn Thaabit. He was born in the year 702 CE. Kufah, (Iraq). His father was a silk merchan of Persian origin, who accepted Islaam during the reign of the Khulafaa Raashidoon (Righteous Caliphs). Abu Haneefah began his earlier studies in the field of philosophy and dialectics known as ‘Ilm al-Kalaam, but after mastering its various disciplines, he left it and went into an indepth study of Fiqh and Hadeeth. He chose as his main teacherk, Hammaad ibn Zayd, who was among the greatest scholars of Hadeeth of his time. Abu Haneefah studied under him for eighteen years. During this time he became qualified to teach, but instead remained Hammad’s student until the latter died in the year 742 CE. After Hammaad’s death Abu Haneefah took up the position of teacher at the age of forty and became the most outstanding scholar in Kufah. As such, he appeared to bea valuable prize to the Umayyad caliphs of that time. They offered him the position of Qaadee (judge) of Kufah, but he refused the post in spite of being physically beaten for his refusal by the Ameer of Kufah, Yazeed ibn ‘Umar. Similarly, during the rule of the ‘Abbaasids, he also refused royal appointment, and was consequently imprisoned in Baghdad by the Caliph Abu Ja’far al-Mansoor (754-775 CE). He remained imprisoned until his death in 767 CE. Abu Haneefah was considered among the minor Taabi’oon (students of the Sahaabah), because he had met a few of the Sahaabah and had related some Hadeeths from them. 128

Imam Abu Hanifah ya gina hanyar koyarwarsa ne a kan ƙa'idar Shura (tattaunawar ƙungiya). Yakan gabatar wa ɗalibansa wata matsala ta shari'a domin su yi muhawara da tattaunawa a kanta, kuma yakan umarce su da su rubuta mafita a duk lokacin da suka cimma matsaya guda.

Imaam Abu Haneefah base his teaching method on the principle of Shoorah (group discussion). He would present a legal problem to his students for debate and discussion and tell them to record its solution whenever they arrived at a unified position.

Saboda wannan hanyar mu'amala ta hukunce-hukunce, za a iya cewa mazhabar Hanafiyya ta kasance kayan aiki na kokarin almajiran Abu Hanifa kamar yadda take kayan aiki na kokarinsa da kansa.

Because of this interactive approach to making legal rulings, we could say that the Hanafee Madh-hab was as much a product of Abu Haneeafh’s students’ efforts as it was a product of his own efforts.

Haka kuma suna yin muhawara a kan matsaloli na tunani, suna kuma neman mafita a gare su, bisa ka'idar shirya wa matsala kafin ta faru. Saboda karkatarsu zuwa fiqhun tunani, wanda sau da yawa suke gabatar da al'amari da tambayar, "Me zai faru idan wane da wane ya faru?", sai aka san su da suna Masu-Tambayar-"Idan" (what-iffers) ko Ahl ar-Ra'i (mutanen ra'ayi).

They would also debate on hypothetical problems and work out solutions, based on the principle of preparing for a problem before its occurrence. Because of their leaning towards hypothetical Fiqh which often introduced an issue with the question, “what if so and so happened?”, they became known as the what-iffers or Ahl ar-Ra’i (the opinion people).

Malaman farko na wannan Madhhab sun samo hukunce-hukuncen Musulunci daga waɗannan tushe, waɗanda aka jera su bisa tsarin muhimmancinsu:

The early jurists of this Madh-hab deduced Islamic laws from the following sources, which are listed in the order of their importance:

Sun ɗauki Alƙur'ani a matsayin babbar hanya da ba a tambayar ta ba game da shari'ar Musulunci. A zahiri, ana amfani da shi wajen tabbatar da ingancin sauran hanyoyi. Saboda haka, duk wata hanya da ta saɓa wa Alƙur'ani ana ɗaukar ta a matsayin marar inganci.

They considered the Qur’aan to be the primary unquestionable source of Islamic law. In fact it was used to determine the accuracy of the other sources. Accordingly any other source that contradicted the Qur’aan was considered inaccurate.

Ana tuntubar Sunnah a matsayin tushen dokar Musulunci na biyu mafi muhimmanci, amma da wasu sharuda game da amfani da ita. Sun tabbatar da cewa bai isa hadisi ya zama ingantacce ba (Saheeh), sai dai kuma ya zama sananne sosai (Mash-hoor), idan za a yi amfani da shi a matsayin hujja ta shari'a. An kafa wannan sharadi ne a matsayin kariya daga hadisai na karya wadanda suka rika bayyana akai-akai a wannan yanki inda 'yan Sahabbai shahararru kadan ne suka zauna (‘Alee da Ibn Mas’ood).

The Sunnah was consulted as the second most important source of Islamic law, but with some qualification as to its use. They stipulated that it was not suffcient that a Hadeeth be accurate (Saheeh), but it had to be also widely known (Mash-hoor), if it was to be used as a legal proof. This condition was laid down as a safeguard against false Hadeeths which were cropping up frequently in that region where only a few notable Sahaabah had settled (‘Alee and Ibn Mas’ood).

Ta uku a muhimmanci a matsayin tushen shari'ar Musulunci ita ce ra'ayin gamayya na Sahabbai game da duk wata mas'ala ta shari'a da ba a bayyana ta a cikin Alkur'ani ko Sunnah ba. Wato, an ba da fifiko ga Ijma'in Sahabbai a kan ra'ayoyin kansu na Abu Haneefah da almajiransa wajen fitar da hukunce-hukuncen shari'ar Musulunci. Mazhabar Hanafiyya kuma ta amince da Ijma'in malaman Musulunci a kowane zamani a matsayin abin dogaro da wajibi ga Musulmi.

Third in importance as a source of Islamic law was the unanimous opinion of the Sahaabah on any point of law not specified in the Qur’aan or the Sunnah. That is, Ijmaa’ of the Sahaabah on any point of law not specified in the Qur’aan or the Sunnah. That is, Ijmaa’ of the Sahaabah was given precedence over the personal opinions of Abu Haneefah and his students in their deduction of Islamic law. The Hanafee Madh-hab also recognized the Ijmaa’ of Muslim scholars in any age as valid and binding on Muslims.

Idan akwai bambancin ra'ayi tsakanin Sahabbai kan wata matsala ta shari'a, kuma ba a samu Ijma'i daga baya ba, to Abu Hanifa yana zaɓar ra'ayin da ya fi dacewa da lamarin da ake magana a kai. Wajen kafa wannan a matsayin ginshiki mai muhimmanci a Madhhabinsa, Abu Hanifa ya sake ba da fifiko ga ra'ayoyin Sahabbai fiye da nasa ra'ayin.129

If there were different opinions among the Sahaabah on a particular point of law and no Ijmaa’ was subsequently formed, Abu Haneefah would choose the opinion which appeared most appropriate to the case in question. In establishing this as a vital principle of his Madh-hab, Abu Haneefah again gave more weight to the opinions of the Sahaabah than to his own.129

Amma, ya yi amfani da hankalinsa (ra'ayinsa) a iyakacin ma'ana ta hanyar zaɓar ɗaya daga cikin ra'ayoyinsu daban-daban.

However, he did apply his own reasoning in a limited sense by choosing one of their various opinions.

Abu Haneefah bai ji wani wajibi a kansa na karɓar hukunce-hukuncen ɗalibai (Tabi'un) na Sahabbai ba a fagen da babu wata hujja bayyananniya daga ɗaya daga cikin tushen da aka ambata a sama.

Abu Haneefah felt no obligation to accept the deductions of the students of the Sahaabah (Taabi’oon) in areas where no clear proof was available from any of the above mentioned sources.

Ya ɗauki kansa daidai da Tabi'una, kuma yakan yi nasa Ijtihadi bisa ƙa'idodin Qiyas da shi da ɗalibansa suka kafa.

He considered himself the equal of the Taabi’oon and would make his own Ijtihaad based on the principles of Qiyaas which he and his students established.

Istihsan, a takaice, shi ne zaɓar wata hujja a kan wata hujja, saboda ta fi dacewa a ganin mai yin ijtihadi, koda kuwa hujjar da aka zaɓa ta fi rauni a fannin ilimi fiye da wadda aka bari.

Istihsaan, in short, is the preference of one proof over another proof because it appears more suitable, even though the preferred proof may be technically weaker than the one it is preferred to.

Wannan na iya shafar fifita hadisi wanda ya kebanta a kan wanda ya gabaci, ko kuma ya shafi fifita hukuncin da ya fi dacewa a kan wanda aka cire ta hanyar Qiyaas.

This may involve the preference of a Hadeeth which is specific over a general one, or it may even involve the preference of a more suitable law over the one deduced by Qiyaas.

An an ba al'adun gida muhimmanci irin na shari'a ba a wuraren da babu al'adun Musulunci masu ɗaurin doka da ake samu. Ta hanyar amfani da wannan ƙa'ida ne wasu al'adu da ake samu cikin dimbin al'adun duniyar Musulunci suka shiga tsarin shari'a, kuma aka yi kuskuren ɗaukar su a matsayin na Musulunci.130

Local customs were given legal weight in areas where there were no binding Islamic customs available. It was through the application of this principle that various customs found in the multiplicity of cultures within the Islamic world entered the legal system and became mistakenly classified as Islamic.130

Mafi shahara daga cikin almajiran Abu Haneefah sune Zufar ibn al-Hudhayl, Abu Yoosuf da Muhammad ibn al-Hasan.

The most famous of Abu Haneefah’s students were Zufar ibn al-Hudhayl, Abu Yoosuf and Muhammad ibn al-Hasan.

Zufar na ɗaya daga cikin waɗanda suka bi misalin Abu Haneefah, suka ƙi karɓar muƙamin Qaadee duk da tayin da aka masa da yawa masu jan hankali. Ya fi son koyarwa, wanda ya ci gaba da yi har ya rasu yana da shekara 42 kacal a Basrah.

Zufar was one of those who followed Abu Haneefah’s example and refused to accept appointment as Qaadee even though many attractive offers were made to him. He preferred to teach, which he did until he died at the early age of 42 in Basrah.

Abu Yoosuf ya taso ne a cikin wani talaka a Kufah. Ya yi nazarin Hadeeth sosai har ya zama malamin Hadeeth sananne, sannan ya yi karatun Fiqh a Kufah shekara tara a wurin Imaam Ibn Abee Lailaa (ya rasu 765 CE), wanda mahaifinsa sahabi ne sananne daga Madeenah. Daga baya Abu Yoosuf ya yi karatu a wurin Abu Haneefah shekara tara, kuma bayan Abu Haneefah ya rasu, ya tafi Madeenah ya yi karatu na ɗan lokaci a wurin Imaam Maalik. Halifofin 'Abbaasiyyah, al-Mahdee (775-785 CE), al-Haadee (785-786

Abu Yoosuf was born into a poor family in Kufah. He studied Hadeeth extensively until he became a noteworthy Hadeeth scholar then studied Fiqh in Kufah for nine years under Imaam Ibn Abee Lailaa (died 765 CE) whose father was a famous Sahaabee from Madeenah. Abu Yoosuf later studied under Abu Haneefah for nine years, and when Abu Haneefah died, he went to Madeenah and studied for a short period under Imaam Maalik. Abu Yoosuf was appointed chief judge of the state by the ‘Abbaasid caliphs, al-Mahdee (775-785 CE), al-Haadee (785-786

...CE) da Haroon ar-Rasheed (786-809 CE). A matsayinsa na babban alkali, yakan nada alkalai ga birane daban-daban, kuma dukkan waɗanda ya naɗa mabiya Madhhab Hanafi ne. Don haka, ya taka muhimmiyar rawa wajen yaɗuwar wannan makaranta ta tunani a dukkan daular Musulunci. 131

CE) and Haroon ar-Rasheed (786-809 CE). In his capacity as chief judge, he used to appoint judges for the various cities and all his appointees were followers of the Hanafee Madh-hab. Thus, he was instrumental in the spread of this school of thought throughout the Muslim empire. 131

Imam Muhammad an haife shi a Wasit, amma ya girma a Kufa. Kamar Abu Yusuf, karatunsa na farko ma yana cikin Hadisi. Ya yi karatu a takaice a wurin Abu Yusuf, daga baya ya yi tafiya zuwa Madina inda ya yi karatu a wurin Imam Malik na tsawon shekara uku. A wannan lokaci ya zama daya daga cikin manyan masu ruwaito littafin Hadisin Malik, al-Muwatta'. Imam Shafi'i na daga cikin malaman da suka yi karatu a wurin Muhammad ibn al-Hasan daga baya a Baghdad.

Imaam Muhammad was born in WSasit, but grew up in Kufah. Like Abu Yoosuf, his early studies were also in Hadeeth. He studied briefly under Abu Yoosuf and later travelled to Madeenah where he studied under Imaam Maalik for three years. During this period he became one of the main narrators of Maalik’s Hadeeth book al-Muwatta’ Imaam Shaafi’ee was among the many scholars who later studied uner Muhammad ibn al-Hasan in Baghdad.

Muhammad ibn al-Hasan ya kuma karɓi naɗin zama Alƙali a zamanin Halifa Haroon ar-Rasheed, amma ba da daɗewa ba ya bar shi saboda yawan sulhu da ake buƙata daga gare shi, ya koma wurin koyarwarsa a Baghdad.

Muhammad ibn al-Hasan also accepted appointment as Qadee during the reign of Caliph Haroon ar-Rasheed, but soon gave it up because of the many compromises which it demanded, and returned to his teaching post in Baghdad.

Waɗanda a yanzu suke bin Mazhabar Hanafi galibi suna a Indiya, Afghanistan, Pakistan, Iraqi, Siriya, Turkiyya, Guyana, Trinidad da Surinam, kuma zuwa wani mataki a Masar. Lokacin da sarakunan Daular Usmaniyya suka tsara dokar Musulunci bisa Mazhabar Hanafi a karni na sha tara miladiyya, suka mayar da ita dokar kasa, duk malamin da ke burin zama alkali ya zama dole ya koya ta. Saboda haka, mazhabar ta yaɗu a ko'ina cikin Daular Musulunci ta Usmaniyya a rabin karshe na karni na sha tara.

Those who now follow the Hanafee Madh-hab are found mostly in India, Afghanistan, Pakistan, Iraq, Syria, Turkey, Guyana, Trinidad, and Surinam and to some extent Egypt. When the ottoman rulers codified Islamic law according to the Hanafee Madh-hab in the nineteenth century CE and made it state law, any scholar who aspired to be a judge was obliged to learn it. As a result, the Madhhab spread throughout the Ottoman Islamic State during the last Part of the nineteenth century.