Imom Sufyon as-Savriy 719-yilda Kufada tug'ilgan va hadis hamda fiqh ilmini chuqur o'rgangandan so'ng Kufadagi hadis maktabining asosiy faqih olimi bo'lgan. U zamondoshi Abu Hanifa bilan o'xshash qarashlarda bo'lgan, ammo u Abu Hanifaning qiyos va istihsondan foydalanishiga qarshi chiqqan.

Imaam Sufyaan ath-Thawree was born in Kufah in the year 719 CE, and after an extensive study of Hadeeth and Fiqh became the main Fiqh scholar of the Hadeeth school in Kufah. He held similar views to those of his contemporary, Abu Haneefah, however he opposed the latter’s use of Qiyaas and Istihsaan.

Imom Sufyon bilan ʻAbbosiylar davlati amaldorlari oʻrtasida uning ochiq fikrligi va Sharʼiatga zid keluvchi davlat siyosatini qoʻllashdan bosh tortishi sababli bir qator toʻqnashuvlar yuz berdi. Xalifa al-Mansur (hukmronlik davri 759–744 milodiy) Imom ath-Thavriyga maktub yoʻllab, Kufa qoziligi lavozimini qabul qilishni, lekin davlat siyosatiga zid biror hukm yoki qaror chiqarmaslik sharti bilan talab qildi. Maktubni olgach, Sufyon jirkanish bilan uni yirtib, Dajla daryosiga tashladi; natijada u dars berishni toʻxtatib, oʻz jonini saqlash uchun qochishga majbur boʻldi. U 777 milodiy yilda vafot etguniga qadar yashirinib yashadi.

There occurred between Imaam Sufyaan and officials of the ‘Abbaasid state a series of confrontations due to his outspoken nature and his refusal to support state policies which contradicted the Sharee’ah. Caliph al-Mansoor (rule 759-744 CE) Sent a letter to Imaam ath-Thawree requesting him to accept the post of Qaadee of Kufah on condition that he not make any judgement or ruling in opposition to the state policy. On receipt of the letter, Sufyaan tore it up and threw it into the Tigris river in disgust, but, as a result, he was forced to give up his teaching and flee for his life. He remained in hiding until he died in the year 777 CE.

Ikki asosiy omil quyidagicha:

The two main factors are as follows:

(a) Imom umrining katta qismini yashirinib o‘tkazdi, shu sababli ko‘p shogirdlar jalb qila olmadi, ular keyinchalik uning fikrlarini ilmiy doiralarda tarqatishi mumkin edi.

(a) The Imaam spent the greater part of his life in hiding and thus was unable to attract a large number of students who might subsequently spread his opinions in the circles of learning.

(b) Garchi u hadislar va ularning sharhlarini ancha keng ko‘lamda to‘plagan bo‘lsa-da, vasiyatida asosiy shogirdi ‘Ammor ibn Sayfdan barcha yozuvlarini o‘chirib tashlashni, o‘chirib bo‘lmaydigan narsalarni esa yoqib yuborishni so‘radi. ‘Ammor ustozining yozuvlarini vasiyatga binoan yo‘q qildi, ammo imomning ko‘plab fikrlari boshqa imomlarning shogirdlari tomonidan yozib olingan, shu sababli ular bugungacha saqlanib qolgan, lekin tartibli shaklda emas.142

(b) Although he did carry out some fairly extensive compilation of Hadeeths and their interpretations, he requested in his will that his main student, ‘Ammaar ibn Sayf, erase all his writings and burn whatever could not be erased. ‘Ammaar dutifully destroyed his teacher’s writings, but many of the Imaam’s ideas were recorded by students of other Imaas, so they have survived till today but not in an organized form.142