Bu mazhab o'zining asos soluvchi olimi Abu Hanifa nomi bilan ataladi, uning haqiqiy ismi Nu'mon ibn Sobit edi. U Milodiy 702 yilda Iroqning Kufa shahrida tug'ilgan. Otasi forslik kelib chiqishli ipak savdogari bo'lib, Xulafoi Roshidin (To'g'ri yo'l tutgan xalifalar) davrida Islomni qabul qilgan. Abu Hanifa dastlabki ta'limini falsafa va munozara ilmi bo'lgan "Ilm al-Kalom" sohasida boshlagan, ammo uning turli bo'limlarini o'zlashtirgach, undan voz kechib, fiqh va hadis ilmini chuqur o'rganishga kirishgan. U asosiy ustozi sifatida o'z davrining eng buyuk hadischi olimlaridan biri bo'lgan Hammod ibn Zayidni tanlagan. Abu Hanifa u kishidan o'n sakkiz yil ta'lim olgan. Shu davr ichida u dars berishga layoqatli bo'lsa-da, Hammodning vafotigacha, ya'ni Milodiy 742 yilgacha uning shogirdi bo'lib qolgan. Hammod vafot etgach, Abu Hanifa qirq yoshida ustozlik o'rnini egallagan va Kufadagi eng nufuzli olimga aylangan. Shu sababli u o'sha davrdagi Umaviy xalifalar uchun qimmatli shaxs bo'lib tuyulgan. Ular unga Kufa qozisi lavozimini taklif qilishgan, ammo u bu lavozimni rad etgan. Shu rad javobi uchun Kufa amiri Yazid ibn Umar uni jismonan kaltaklagan bo'lsa-da, u o'z qarorida qat'iy turgan. Xuddi shunday, Abbosiylar hukmronligi davrida ham u davlat tayinlovini qabul qilmagan va natijada xalifa Abu Ja'far al-Mansur (754–775 yillar) tomonidan Bag'dodda qamoqqa tashlangan. U milodiy 767 yilda vafot etguniga qadar qamoqda qolgan. Abu Hanifa kichik tobeinlar qatoriga kiritilgan, chunki u sahobalarning bir nechtasini ko'rgan va ulardan ba'zi hadislarni rivoyat qilgan.

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

Imom Abu Hanifa o'z ta'lim usulini shavro (guruhli muhokama) tamoyiliga asoslagan edi. U shogirdlariga huquqiy masalani munozara va muhokama uchun taqdim etar, qachonki ular yagona fikrga kelishsa, uning yechimini yozib qo'yishni buyurar edi.

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.

Shu interaktiv yondashuv tufayli, Hanafiy mazhabi Abu Hanifaning o‘z sa’y-harakatlari natijasi bo‘lgani kabi, uning shogirdlari sa’y-harakatlarining mahsuli ham bo‘lgan, deb aytishimiz mumkin.

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.

Ular, shuningdek, faraz qilingan muammolar ustida bahslashib, ularga yechim topar edilar, bu esa muammo yuz berishidan oldin unga tayyorgarlik ko‘rish tamoyiliga asoslangan edi. Faraziy fiqhga moyilliklari sababli, ko‘pincha masalani “agar shunday va shunday bo‘lsa-chi?” degan savol bilan kiritar edilar, shu sababli ular “agar-chilar” yoki Ahl ar-Ra’y (ra’y egalari) nomi bilan tanildilar.

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).

Ushbu mazhabning dastlabki faqihlari islomiy hukmlarni quyidagi manbalardan istinbot qilganlar, ular ahamiyatiga ko'ra tartib bilan keltirilgan:

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

Ular Qur’onni islom huquqining birlamchi, shubhasiz manbai deb hisoblashgan. Darhaqiqat, Qur’on boshqa manbalarning to‘g‘riligini aniqlash uchun ishlatilgan. Shunga ko‘ra, Qur’onga zid keladigan har qanday boshqa manba noto‘g‘ri deb hisoblangan.

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.

Sunnat hukuqiy dalil sifatida Islom huquqining ikkinchi muhim manbai sifatida qabul qilingan, ammo uni qo'llashda ma'lum cheklovlar bilan. Ular hadisning sahih bo'lishi o'zi yetarli emas, balki uni dalil sifatida ishlatish uchun keng tarqalgan (mashhur) bo'lishi ham kerak, deb belgilashgan. Bu shart soxta hadislarga qarshi himoya sifatida qo'yilgan, chunki o'sha hududda, faqat bir nechta taniqli sahobalar (‘Alee va Ibn Mas’ood) joylashgan joylarda, bunday hadislar tez-tez paydo bo'lib turgan.

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).

Islomiy huquq manbalari ichida Qur’on va Sunnatda aniq ko‘rsatilmagan masalalar bo‘yicha Sahobalarning yakdil fikri (ijmo‘i) uchinchi o‘rinda turardi. Ya’ni Qur’on va Sunnatda aniq ko‘rsatilmagan huquqiy masalalarda Sahobalarning ijmo‘i Abu Hanifa va uning shogirdlarining shaxsiy fikrlaridan ustun qo‘yilardi. Hanafiy mazhabi ham har qanday davrdagi musulmon olimlarining ijmo‘ini to‘g‘ri va musulmonlar uchun majburiy deb tan olgan.

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.

Agar sahobalar o‘rtasida muayyan huquqiy masala bo‘yicha turli fikrlar bo‘lib, keyinchalik ijmo’ shakllanmagan bo‘lsa, Abu Hanifa vaziyatga eng mos keladigan deb topilgan fikrni tanlardi. Mazhabining muhim tamoyili sifatida bunga asos solar ekan, Abu Hanifa yana bir bor o‘z fikridan ko‘ra sahobalar fikriga ko‘proq vazn berdi.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

Biroq, u o'z fikrini cheklangan ma'noda qo'llagan edi: ularning turli fikrlari orasidan birini tanlash orqali.

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

Abu Hanifa o'zidan oldingi manbalarning hech birida aniq dalil topilmagan masalalarda sahobalarning shogirdlari (tobi'un) chiqargan xulosalarni qabul qilishni o'ziga majburiy deb hisoblamagan.

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.

U o‘zini tobeinlar bilan teng deb hisoblardi va o‘zi hamda shogirdlari belgilagan Qiyos prinsiplariga asoslanib, o‘zi ijtihod qilardi.

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, qisqacha aytganda, bir dalilni boshqa dalilga nisbatan afzal ko'rishdir, chunki u ko'proq mos ko'rinadi, garchi afzal ko'rilgan dalil texnik jihatdan o'zi afzal ko'rilgan dalildan zaifroq bo'lishi mumkin.

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.

Bu hadisning umumiy hadisdan, yoki hatto qiyos orqali chiqarilgan hukmdan ko'ra, maxsus hadis ustunligini yoki boshqa, aniqroq hukmning ustunligini o'z ichiga olishi mumkin.

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.

Mahalliy urf-odatlarga, bog'liq bo'lishi mumkin bo'lgan majburiy islomiy odatlar mavjud bo'lmagan hududlarda huquqiy kuch berilgan. Aynan shu tamoyilni qo'llash orqali islom olamidagi ko'plab madaniyatlarda uchraydigan turli odatlar huquq tizimiga kirib, noto'g'ri ravishda islomiy deb tasniflangan.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

Abu Haneefah shogirdlarining eng mashhurlari Zufar ibn al-Hudhayl, Abu Yusuf va Muhammad ibn al-Hasan edi.

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

Zufar — Abu Hanifa'ning yo'lini tutgan, qozilik lavozimini qabul qilishdan bosh tortgan kishilardan biri edi, garchi unga ko'plab jozibali takliflar qilingan bo'lsa ham. U o'qitishni afzal ko'rdi va Basra shahrida 42 yoshida, erta vafot etguniga qadar shu ishni davom ettirdi.

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 Yusuf kambag'al oilada Kufada tug'ilgan. U hadis ilmini chuqur o'rgandi va taniqli hadisshunos bo'ldi, so'ngra Kufada to'qqiz yil davomida Imom Ibn Abee Lailaa (vafoti 765 M.) huzurida fiqhni o'rgandi. Uning otasi Madinalik mashhur sahoba edi. Keyinchalik Abu Yusuf Abu Hanifa huzurida to'qqiz yil ta'lim oldi, Abu Hanifa vafot etgach esa Madinaga borib, qisqa muddat Imom Molik huzurida o'qidi. Abu Yusuf 'Abbosiy xalifalar al-Mahdiy (775-785 M.) va al-Hodiy (785-786 M.) tomonidan davlatning bosh qozisi etib tayinlangan.

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) va Horun ar-Rashid (786-809 CE). Bosh qozi sifatida u turli shaharlarga qozilarni tayinlar edi, va uning barcha tayinlanganlari Hanafiy mazhabiga ergashuvchilar edi. Shunday qilib, u bu maktabning butun musulmon imperiyasi bo'ylab tarqalishida muhim rol o'ynadi. 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

Imom Muhammad Vosit shahrida tug'ilgan, ammo Kufada voyaga yetgan. Abu Yusuf kabi, uning dastlabki ta'limi ham hadis ilmi bo'yicha bo'lgan. U qisqa muddat Abu Yusuf huzurida o'qigan, keyinchalik Madinaga safar qilib, u yerda Imom Molik huzurida uch yil ta'lim olgan. Shu davrda u Molikning "al-Muvatto'" hadis kitobining asosiy rivoyat qiluvchilaridan biriga aylangan. Imom Shofe'iy, keyinchalik Bag'dodda Muhammad ibn al-Hasan huzurida ilm olgan ko'plab olimlar orasida bo'lgan.

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 ham Halifa Horun ar-Rashid davrida qozilik lavozimini qabul qilgan, ammo uning ko‘plab murosalarni talab qilganidan so‘ng tez orada undan voz kechib, Bag‘dodagi o‘qituvchilik vazifasiga qaytgan.

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.

Hozirda Hanafiy mazhabiga ergashadiganlar asosan Hindiston, Afg‘oniston, Pokiston, Iroq, Suriya, Turkiya, Gayana, Trinidad va Surinamda, shuningdek, Misrda ma’lum darajada uchraydi. XIX asrda Usmonli hukmdorlari Islom huquqini Hanafiy mazhabiga muvofiq kodifikatsiya qilib, uni davlat qonuniga aylantirganda, sudya bo‘lishni orzu qilgan har bir olim uni o‘rganishga majbur edi. Natijada, XIX asrning so‘nggi qismida mazhab Usmonli Islom davlati bo‘ylab keng tarqaldi.

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.