Hammadibn Abi Sulayman himself was the successor to Ibrahim an-Nakha'i, who was the successor to his uncle 'Alqamah ibn Qays an-Nakha'i, a student of 'Abdullah ibn Mas'ud, a companion of the Prophet Muhammad Sallal Laahu Ta'ala Alayhi Wa Sallam . Islamic law (fiqh) was systematically studied by his students under his guidance. AbuSalma Hammad ibn Salamah ibn Dinar al-Basri (Arabic: حماد بن سلمة بن دينار البصري; died 167 AH/783 CE), the son of Salamah ibn Dinar, was a prominent narrator of hadith and one of the earliest grammarians of the Arabic language.He was noted to have had a great influence on his student, Sibawayh. He was a client (mawla) of either Banu Tamim or Quraysh. BooksSulayman ibn al Hakam (12,392 كتاب). If you do not find what you're looking for, you can use more accurate words. # Sheikha Mlazemth of Hammad ibn Abi Sulayman # Hakam ibn Adul Zamu Al uqaili # Hakam ibn al Asadi Abdl # Diwan Hakam ibn Abi Salt # Great Manual Ibn Abd al Hakam # Defense of Hisham ibn al Hakam # Datum Hisham ibn al Hakam # Summary Ibn Abd al Hakam # Secret ibn al Hakam BerkataImam Sufyan Ibn 'Uyainah pula, "Mu'ammar/Ma'mar pernah berkata, "Aku tidak pernah lihat ada orang dari mereka yang lebih faqih daripada Az-Zuhri, Hammad ibn Abi Sulaiman, dan Qatadah"" Baca Juga: Biografi Ibnu Syihab Azzuhri. Penerus. Murid-muridnya: Imam Abu Hanifah; Ismail bin Hammad; Al-Hukm bin 'Utaibah; Al-A'masy Lelivre des Chatons des Sagesses - Tome I par Muhy dîn IBN 'ARABÎ chez Al-Bouraq dans Soufisme (At-Tassawuf) sur MuslimShop.fr Hammadbin Zayd(98 - 179 Hijri) Hammad bin Zayd bin Dirhm, the freed slave of the family of Jareer bin Haazm al-Jahdami. His Kunya: Abu Ismaeel. His Nickname: al-Azraq. (1) His hometown was al-Basrah. His grandfather was one of Sijistan's captives (2). His father, Zayd was the slave of Haazm, abu Jareer. When Haazm died, he was manumitted by PerjalananMenuntut Ilmu, Para Guru Dan Murid Beliau: Dinukilkan bahawa antara guru-guru Imam Hammad adalah: 1)Ibrahim An-Nakha'i. 2)Sayyidina Anas bin Malik r.a. 3)Abi Wail. 4) Zaid ibn Wahb. 5)Sa'id ibn Musayyib. 6)'Amir As-Sya'bi dan lain-lain. Akan tetapi beliau paling lama berguru dengan Imam Ibrahim An-Nakha'i, mengambil ilmu Sheikha Mlazemth of Hammad ibn Abi Sulayman # Sunanu Abi Dawuf by Sulayman as sijistani # Hammad ibn Abi algebra # Sulayman ibn al Hakam # Sulayman al Arabi # Date of Sulayman Al Bassam # Sulayman Sami Mahmoud # The strength of the Prophet Sulayman right # Prophet Sulayman Story Brief # Fahad Bin Sulayman Alqadi # Sulayman Nadaoui # Alsayed Sulayman Alnadawi # Dكtr Abd ByShaykh Taha Karaan. Regarding Imam Abu Hanifah's allegedly having studied under Imam Ja'far as-Sadiq, please be informed as follows: Imam Abu Hanifah was the pupil and intellectual successor of his mentor, Hammad ibn Abi Sulayman, who was the successor to Ibrahim an-Nakha'i, who was the successor to his uncle 'Alqamah ibn Qays an-Nakha'i, who was the successor to Sayyiduna SulaymanIbn Nasir Ibn 'Abdillah al-'Alwan was born and raised in the city of Buraydah in the province of al-Qasim, in the Kingdom of Saudi Arabia, in the year 1389 H. He was one of nine sons; three older brothers and five younger. Shaykh Sulayman began his studies in the year 1404H when he was fifteen years old, in his third year of middle mftz. 09 May, 2021Q Dear scholar, Ramadan Mubarak. In light of the COVID-19 lockdown, how should Muslim offer the Eid prayer?AnswerIn the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. In this fatwaIn the communities where the mosques have not yet opened due to Coronavirus COVID-19, the Eid Prayer should be prayed in one’s houses with one’s own family, and there is no need for a more light on the question at hand, we would like to quote the following post by Dr. Yasir QadhiIn the communities where the mosques have not yet opened because of Coronavirus COVID-19, the Eid Prayer should be prayed in one’s houses with one’s own family, and there is no need for a khutbah. The Eid prayer is not the same as the Friday prayer, as Friday prayer has different conditions and rulings. While the general rule is that Eid pryaer should be prayed in a large congregation, it is permissible even in regular circumstances for the one who missed Eid prayer to make it up at ibn Malik may Allah be pleased with him once missed the Eid prayer in Basrah, so he gathered his family and had one of his household lead them in two ibn Abi Rabah d. 114 AH said regarding the one who missed the Eid prayer, “Let him pray two rakahs and say the takbirs”.Hammad ibn Abi Sulayman d. 120 AH, the famous scholar of Kufa and teacher of Abu Hanifa, said when asked the same question, “He should pray as they prayed, and do the takbirat as they did.”📚 Read Also How to Apply Islamic Legal Maxims to COVID-19 QueriesThese reports are in the Musannaf of Ibn Abi Shaybah, 2/4-5. All of these reports are regarding those who missed Eid for any reason. Notice that the Friday prayer would not be made up’ like this, and one who misses Friday prays Zhuhr given our current situation, there is no problem in advising families to observe all of the Sunnahs of Eid of taking a ghusl, eating a breakfast, wearing one’s best [permissible] garments, saying the general takbirat after Fajr, etc. and then praying a congregational prayer at home with one’s Eid prayer has special takbirat. There are 7 takbirat in the first rakah including takbirat al-ihram, and 6 in the second rakah including takbirat al-qiyam – this is the position of the Hanbali school, and Ibn Taymiyyah. Note that Shafi`is say 7 not including the takbirat al-ihram that would make 8 total; as well the Ḥanafis state 4 takbirat including the takbirah of the ihram and the qiyam for both well, the Eid khutbah is not a requirement of the prayer, hence there is no need to give one. All four schools of law state that the khutbah of Eid is not obligatory. In the report above, Anas merely prayed two rakahs and didn’t ask his servant to deliver a it would be allowed for mosques to broadcast Eid khutbahs, and all families pray their individual congregational prayers at a given time, and then, after they finish their own Eid prayers, they can listen to a khutbah broadcast live from their mosque as a general Allah knows Dr. Yasir Qadhi Facebook Page* This Fatwa was first published in 2020 Hammad ibn Abi Suleyman Q12208657 From Wikidata Jump to navigation Jump to search Muslim jurist and scholarḤammād b. Abī Sulaymān Ibn Muslim edit Language Label Description Also known as English Hammad ibn Abi Suleyman Muslim jurist and scholar Ḥammād b. Abī Sulaymān Ibn Muslim StatementsIdentifiers Sitelinks Wikipedia3 entries edit Wikibooks0 entries edit Wikiquote0 entries edit Wikisource0 entries edit Wikiversity0 entries edit Wikivoyage0 entries edit Wiktionary0 entries edit Multilingual sites0 entries edit By Shaykh Taha Karaan Regarding Imam Abu Hanifah’s allegedly having studied under Imam Ja’far as-Sadiq, please be informed as follows Imam Abu Hanifah was the pupil and intellectual successor of his mentor, Hammad ibn Abi Sulayman, who was the successor to Ibrahim an-Nakha’i, who was the successor to his uncle Alqamah ibn Qays an-Nakha’i, who was the successor to Sayyiduna Abdullah ibn Mas’ud, who was sent as a teacher to the city Kufah by Amir al-Mu’minin Sayyiduna Umar ibn al-Khattab. This chain of intellectual descent is known to anyone knowledgeable of the legislative history of Islam. In fact, Imam Abu Hanifah held his dicourses at the very same place in the masjid of Kufah where Ibn Mas’ud used to teach. This teaching circle was passed down generation after generation, by the men whose names you have just read From Ibn Mas’ud to Alqamah; from Alqamah to Ibrahim; from Ibrahim to Hammad; and ultimately from Hammad to Abu Hanifah, after whom it was occupied by three of his students successively firstly Zufar ibn Hudhayl; then Abu Yusuf; and then Muhammad ibn al-Hasan. Now, regarding the link between Abu Hanifah and Ja’far as-Sadiq, you need to keep in mind the following Firstly Imam Abu Hanifah was born in the year 80 AH Imam Ja’far as-Sadiq was born in the year 83 AH In other words, not only were they contemporaries; but Abu Hanifah was 3 years older than Ja’far as-Sadiq. Secondly Imam Abu Hanifah’s education took place in Kufah, in the school originally established by Ibn Mas’ud. Like other ulama of his time, he used to go to Hijaz for Hajj, and passing through Madinah, he used to benefit from the knowledge of eminent men of learning, such as the father of Imam Ja’far as-Sadiq, namely Imam Muhammad al-Baqir. Many of the ahadith he narrates from Imam Muhammad al-Baqir are documented in the books of his pupils Abu Yusuf and Muhammad ibn al-Hasan. Thirdly It is true that Imam Abu Hanifah does narrate some ahadith from Imam Ja’far as-Sadiq. But that was according to the habit of the ulama to narrate from even their contemporaries. If that alone is to be taken as evidence that Imam Abu Hanifah “studied” under Imam Ja’far as-Sadiq, then we will be bound to conclude that Imam Ja’far as-Sadiq similarly learnt from people other than his father, such as Ibn Shihab az-Zuhri, Ata ibn Abi Rabah, Urwah ibn Zubaur and Muhammad ibn al-Munkadir. Imam Ja’far as-Sadiq has narrated hadith from all of these men, and even others besides them. Tahdhib al-Kamal vol. 5 p. 75 Fourthly In the year 132 the Abbasids came to power, having ousted the Umayyads. Abu Hanifah was then 52 years of age. The Abbasid khalifah Abu Ja’far al-Mansur wanted Abu Hanifah as his chief justice, which post he refused. In order to escape the vengeance of the khalifah, Abu Hanifah betook himself to the Hijaz where he spent the next 2 years. It is in terms of this sojourn in the Hijaz that he is reported to have said, “Were it not for the 2 years, Nu’man Abu Hanifah would have been destroyed”. Creative Shi’i imaginations would have us believe that what he actually meant thereby was that it was during this period that he gained his knowledge at the feet of Imam Ja’far as-Sadiq. The absurdity of this can be seen from the fact that by that time he was already so famous as a man of learning, that he was sought by the khalifah as the chief justice. Apart from that, he was, as already shown, over 50 years of age. Fifthly There is a famous story in circulation about Imam Ja’far as-Sadiq posing certain questions to Imam Abu Hanifah regarding the use of Qiyas analogy. You should be informed that the story appears in this form in Shi’i books such as al-Kafi. In the Sunni literature it appears with significant changes. First of all, the discussion is not between Abu Hanifah and Ja’far as-Sadiq, but between Abu Hanifah and Muhammad al-Baqir. Secondly, the story goes as follows Al-Baqir asks Abu Hanifah if he is the one who is changing the Deen of his al-Baqir’s grandfather Rasulullah sallallahu `alayhi wasallam through the use of Qiyas. Abu Hanifah denies that he is changing the Deen. In order to demonstrate the falsehood of the rumours, he then goes on his knees in front of Imam al-Baqir and uses the comparison between 1 the share of a man and a woman in the spoils of war; 2 fasting and prayer with regard to a woman in menstruation having to pray in the former and not the latter; 3 urine and semen in respect of the method of purification for either one. After this lucid demonstration of his usage of Qiyas only where there is no textual evidence, and strictly adhering to the authority of text where it exists, Imam Muhammad al-Baqir stands up and kisses Imam Abu Hanifah on his forehead. Manaqib Abi Hanifah by al-Kardari, p. 99 It was only later that the Shi’ah would adapt the story to suit their own particular needs.