Vasco Da Gama – the Blood-Thirst Murderer

Western history books have made out the 15th century Christian-Portuguese explorer Vasco Da Gama as a hero. But a study of his life shows him to be a cruel Islamophobe who carried out acts of merciless brutality:

On reaching India in October 1502, Gama’s fleet set about capturing any Arab vessel he came across in Indian waters, most notoriously the Miri, a pilgrim ship from Makkah, whose passengers he had massacred in open water. During his second voyage to Calicut, da Gama intercepted a ship of Muslim pilgrims at Madayi travelling from Calicut to Makkah.

Described in detail by eyewitness Thomé Lopes and chronicler Gaspar Correia as one that is unequalled in cold-blooded cruelty, da Gama looted the ship with over 400 Hajis (pilgrims) on board including 50 women and kids, locked in the passengers and an ambassador from Egypt and burnt them to death. They offered their wealth but were not spared. Da Gama looked on through the porthole and saw the women bringing up their gold and jewels and holding up their babies to beg for mercy. It took four days for the ship to sink, killing all men, women, and children.

When da Gama arrived in Calicut in 1502, he hung 38 fishermen; cut off their heads, feet, and hands; and floated the dismembered corpses onto the shore.

In Muslim Mombasa in 1497 Da Gama forced some Muslims on board and tortured them with boiling oil. In 1498 he indiscriminately fired at civilians on Muslim Mozambique Island.

Will you still believe in History Text-Books which teaches lies to spread western-modernism?? 

Hazrat Imam Abu Yusuf (Rahmatullahi Alaih)

[Jamiatul Ulama Gauteng]

It is reported that Imam Abu Hanifah and Imam Shafi’ee (Rahmatullahi alaihima) said: 

“If the Fuqaha are not the Awliya of Allah then there is no Wali of Allah.” 

The greatest of the Awliya of Allah were the Fuqaha. Fiqh is all about creating Khashyat (fear and awe in the heart) of Allah. Pious people who abandoned Fiqh invariably fell into bid’aat. It is, therefore, imperative to study and master the subject of Fiqh. Among the masters of Fiqh were the two illustrious associates of Imam Abu Hanifah, Imam Abu Yusuf and Imam Muhammad (Rahmatullahi alaihim). When mentioned together they are refered to as Saahibain (the two companions). This article casts light on the illustrious Faqih. The It is hoped that by studying this article, fervor for Fiqh and inculcating Taqwa which are sorely missing in the Ummah today will be produced, Aameen. 


Birth: 93 Hijri 

Demise: 182 Hijri 

Age: 89 Years 

Name: Ya’qoob  

Patronymical Name (Kunyat): Abu Yusuf 

Lineage: Abu Yusuf Bin Ibraahim Bin Habeeb Bin Sa’d Bin Buhair Bin Mu’awiyah Bin Quhaafah Bin Nufail Ansaari Bajali (Radhiyallahu anhu) 

Birth: Imam Abu Yusuf was born in Kufa. 

Education: Imam Abu Yusuf studied Ilm in Kufa, and also resided therein.  

Descent/Race: Imam Abu Yusuf was an Arab and not among the slaves (Mawaalee). His progeny links up to the Ansaar who were the residents of Madinah Munawarrah who offered all the support they could give to Nabi (Sallallahu alaihi wasallam) and the Muslim arrivals from Makkah Mukarramah. 

Imam Abu Yusuf (Rahmatullahi alaih) was born in Kufa, in the 93rd year Hijri, and passed away in the 182nd year Hijri. He lived for 89 years. 

The Barkat of the Mubaarak hand of Nabi (Sallallahu alaihi wasallam)
Imam Abu Yusuf’s (Rahmatullahi alaih) great grandfather was the illustrious Sahabi of Nabi (Sallallahu alaihi wasallam), Hazrat Sa’d Bin Hatabah (Radhiyallahu anahu). (Hatabah was his mother’s name. Some have said that his mother’s name was Hasanah.)

Despite his (Hazrat Sa’d’s) yearning to participate in the Battle of Uhud, he was not granted permission due to his tender age.

He was, however given permission to participate in the Battle of the Trench (Khandaq) and other expeditions with the Sahabah. Thus, he was among the soldiers of Allah and Islam.

“Behold! The army of Allah will always be the successful ones.” (Qur’aan)

Ibne Abdul-Bar (Rahmatullahi alaih) has written in ‘Isti’aab’: 

During the Battle of the Trench, Nabi (Sallallahu alaihi wasallam) observed the great-grandfather of Imam Abu Yusuf (Rahmatullahi alaih) fighting the enemy with bravery, valour and boldness despite his tender age. Thus, Nabi (Sallallahu alaihi wasallam) called him and asked: 

“O young boy! Who are you? ”

Hazrat Sa’d (Radhiyallahu anhu) replied:  “Labbaik (I am present, O Allah’s Rasool!) I am Sa’d Bin Hatabah.”

Hearing this, Nabi (Sallallahu alaihi wasallam) called him and (applauding him) said: “Well done! Well done! Come here, come here!”

Hazrat Sa’d went and stood next to Nabi (Sallallahu alahi wasallam).

Nabi (Sallallahu alaihi wasallam) placed his Mubaarak hand on the head of Hazrat Sa’d and made Du’a: “May Allah make you successful.”

Imam Abu Yusuf (Rahmatullahi alaih) used to take pride in this incident and say: “Till today I can perceive the Barkat of the Mubarak hand of Nabi (Sallallahu alaihi wasallam).” 

The Beauty and Elegance of Imam Abu Yusuf
In consequence of the blessed hand of Nabi (Sallallahu alaihi wasallam), Imam Abu Yusuf’s (Rahmatullahi alaih) beauty and elegance were such that whoever set their gaze on the face of Imam Abu Yusuf, would observe the Noor on his forehead. His face would shine as though someone had applied oil on his face.

His Quest for ‘Ilm (Islamic knowledge), His Mother’s concern and Imam Abu Hanifah’s Intuition
Ali Bin Ja’d (Rahmatullahi alaih) narrates that Imam Abu Yusuf (Rahmatullahi alaih) used to say: “When my father passed away, I was very young. My mother took me to a washerman to learn and earn (how to wash clothes to make a livelihood).

Imam Abu Hanifah’s (Rahmatullahi  alaih) classes were  on the way to the washerman. I left the washerman and joined the Majlis (classes/gathering) of Imam  Abu  Hanifah (Rahmatullahi  alaih).

When this continuously happened, (i.e. I spent more of my  time by Imam Abu Hanifah) my mother forced me to go  to the washerman.

However, I wasn’t ready to leave Imam Abu Hanifah’s Majlis and go elsewhere. Eventually, my mother who was by then tired of forcing me to go to the washerman approached Imam Abu Hanifah (Rahmatullahi alaih) and lamented:

“I am a widow. This boy is an orphan. I earn by knitting. I don’t know what you have told this boy that despite me forcing him, he is not prepared to leave you! ” 

Imam Abu Hanifah (Rahmatullahi  alaih) told my mother: “Keep him here with us, he will study Ilm (Deeni knowledge) and soon sit on a luxurious turquoise blue carpet in a courtyard eating roasted pistah (pistachios) and  drinking faloodah (a type of a desert).”

Some have mentioned that Imam  Abu Hanifah told Imam Abu  Yusuf’s mother:
“He is learning how to drink faloodah mixed with roasted pistah (pistachios).”

Hearing this answer of Imam Abu Hanifah, Imam Abu Yusuf’s mother became extremely upset  and said: “Old man! You have  become decrepit and you are not  mentally well!  ”

Imam Abu Yusuf (Rahmatullahi  alaih)  says:
“When I (eventually) became the  Qaadhi, I was (once) sitting on the luxurious rug in (Haroon Rashid) courtyard the Khaleefah’ s whilst his (the Khaleefah’s) servants brought (for me) roasted pistahs mixed in faloodah.

The Khaleefah told me: “Have some faloodah. This is a special type of a faloodah which is not made all the time.”

Hearing this statement of the Khaleefah, I smiled.
The Khaleefah asked for the reason of my smiling. I explained the whole episode which transpired and also told the Khaleefah: “This is my Ustaad,  Imam Abu Hanifah’s karaamat (miracle).”

The Khaleefah remarked: “Undoubtedly, Ilm (Islamic Knowledge) benefits a person and  elevates his status in the Dunya (world) and Aakhirat (Hereafter).”

Then he said: “May Allah Ta’ala have mercy upon Imam Abu Hanifah! He would see those things with his spiritual eyes which couldn’ t be seen with the normal eyes.”

Imam Abu Hanifah’s Mercy and Barkat in Wealth
Khateeb Baghdaadi (Rahmatullahi  alaih) narrates the following episode from Imam Abu Yusuf (Rahmatullahi  alaih):

“I was studying Hadith and Fiqh.  However, my condition was lamentable due to the poverty I was experiencing.

Once whilst I was in the Majlis of Imam Abu Hanifah (Rahmatullahi  alaih), my father entered. Upon seeing him,  I stood up and went  outside with him.                                                          
My father told me: ‘My son! Look, you will be unable to follow the footsteps of Imam Abu Hanifah.  By  the Grace  (Fadhl)  of  Allah,  he  has  everything  by  him. Whatever he wishes to eat, he can  eat and whatever he wishes to drink, he drinks. On the contrary, what is your condition? You are in need of a livelihood in order to live.  At least have some consideration for the future.’

This concern of my father entered and settled in my heart. I began paying less interest in studying Ilm and devoted more of my time in earning, because this was my father’s assent and my condition’s demand.

(Note: From various narrations it is understood that Imam Abu Yusuf was married and was a father evenbefore studying Ilm, for this reason his father would stress on him to earn a livelihood.)

Imam Abu Hanifah (Rahmatullahi alaih) observed that my attendance in his classes decreased. This caused much grief  to Imam Abu Hanifah.

One day, as usual, I arrived late. Imam Abu Hanifah asked me: ‘Where have you  come  from? Why are you not punctual?’ I replied: ‘I am occupied in earning my livelihood, and this is my father’s command.’

Saying this, I sat down in the Majlis. After some time I intended to stand up and leave, but Imam Abu Hanifah stopped me.

When the students were dismissed, Imam Abu Hanifah handed me a bag and said: ‘Use this and concentrate fully on your lessons.’

When I looked in the bag, I found 100 Dirhams.

Imam Abu Hanifah had also emphatically told me: ‘If this money gets finished, then tell me,  but be punctual in the lessons from now on!’

Thus I once more began attending the lessons punctually. After some time, Imam Abu Hanifah gave me another bag of 100 Dirhams, and again stressed on attending lessons punctually.  In this way, it continued. I don’t know how Imam Abu Hanifah knew that the money was depleted. Never did I tell him that  the money was finished nor did I ask him for more. Yet, Imam Abu Hanifah would give me 100  Dirhams.

This generosity of Imam Abu  Hanifah made my life more comfortable. I once more began attending the Majlis of Imam Abu  Hanifah more punctually. None of  my needs were left unfulfilled.

Allah Ta’ala caused doors of Ilm and wealth for my future to open by the barkat and Tawajjuh (special attention) of Imam Abu Hanifah (Rahmatullahi alaih).
May Allah Ta’ ala reward him fully for this.”

Imam Abu Yusuf’s Study Days Ibraahim Bin Jarraah (Rahmatullahi alaih) says:  “I personally heard Imam Abu Yusuf saying:  ‘We studied Ilm. And with us innumerable students studied as well. However, only he who sufficed with milk, benefitted from his Ilm.’”

What Imam Abu Yusuf meant was that during his study days, his family would mix roti in milk and keep that for him. Imam Abu Yusuf would eat that in the morning and would then proceed for classes. When he would return from classes, he would eat the same. He would not waste time in waiting for special and delicious meals to be prepared.

On the other hand, other students would wait for delicious, sumptuous and special meals, and in the process miss some parts of their lessons.

Imam Abu Yusuf’s Dedication to Ilm
Imam Abu Yusuf (Rahmatullahi alaih) became so in love with his Shaikh, guide and Ustaad (Imam Abu Hanifah), that he was prepared to leave all worldly work and be present for lessons. 
Imam Abu Yusuf (Rahamatullahi alaih) was heard saying during one of his lessons: 

“My son passed away, however, I did not partake in his ghusl, kafan etc. I handed these responsibilities over to my neighbours and friends. I did this so that I wouldn’t miss any lesson, and this would not bother my conscience that – I was absent for a particular Sabaq (lesson).”

Some have written that the same happened when Imam  Abu Yusuf’s father passed away. Imam  Abu Yusuf (Rahmatullahi alaih) preferred being absent from his father’s Janazah rather than missing classes. ”

Imam Abu Hanifah (Rahmatullahi alaih) used to say: I had no student as punctual for classes than Imam Abu Yusuf.”

Had Dawood Taai (Rahmatullahi  alaih) also followed Imam Abu Yusuf (Rahmatullahi alaih) in this, people would have benefitted from him (just like how they are benefitting from Imam Abu Yusuf)  as well.”

(Dawood Taai was also a student of Imam Abu Hanifah. However, he took to solitude and an ascetic life over grounding himself in Fiqh. Imam Abu Hanifah (Rahmatullahi alaih) thus commented that had Dawood Taai  become a Faqeeh, people would have benefitted from him just as they benefitted from Imam  Abu  Yusuf– Translator.)  

Imam Abu  Hanifah (Rahmatullahi alaih) once said: “Imam Abu Yusuf  is the greatest scholar among his rank of Fuqaha.”

History bears witness to the fact that whosoever studied under Imam Abu Hanifah (Rahmatullahi alaih) became a high-ranking scholar. However, (only) Imam Abu Yusuf (Rahmatullahi alaih) became Imam Abu Hanifah’s successor without any difference among the Ulama.

(Note: After the demise of Imam Abu Hanifah (Rahmatullahi alaih), the person who took his place was Imam Abu Yusuf (Rahmatullahi alaih). All the Ulama are unanimous on this. Just like after the demise of a Shaikh, the Mureeds choose his closest Khaleefah to continue benefitting and gaining proximity from, so too is the case here, that  when Imam Abu Hanifah (Rahmatullahi alaih) passed away, the Ulama and students chose to benefit from Imam Abu Yusuf (Rahmatullahi  alaih) -Translator).

Through the Barkat of the company, classes and khidmat of Imam Abu Hanifah (Rahmatullahi alaih), Imam Abu Yusuf (Rahmatullahi alaih) developed a sharp intellect, a spiritually cleansed heart and a deep and vast understanding of Fiqh.

His Absorption in Ilm
Once, Imam  Abu  Yusuf’s uncle came to the Dars (lessons) of Imam Abu Hanifah  (Rahmatullahi alaih). There was a discussion taking place on a certain Mas’alah (Deeni Matter). Imam Abu Yusuf (Rahmatullahi  alaih) was  presenting arguments for his view  on the Mas’alah very forcefully. His voice was raised and fervently  he was debating his stand point.  The uncle of Imam Abu Yusuf stood in wonder as it was the third day that Imam Abu Yusuf (Rahmatullahi  alaih) had been without food.

(From this episode we can learn what engrossment those illustrious souls had for ‘Ilm of the  Deen Learning and discussing Ilm, was in fact the nourishment of  their souls- Translator) 

The Complaint of Imam Abu Yusuf’s wife to Imam Abu Hanifah It is recorded, that the inclination,  enthusiasm and love Imam Abu  Yusuf (Rah matullahi alaih) had for Ilm was well known. Similarly, the complaint of his studying, zeal and engrossment in Ilm was not only made by his parents and uncle, but this was even the complaint of his wife.

It is narrated from her that at times Imam Abu Yusuf would stay  in the service and company of Imam Abu Hanifah (Rahmatullahi alaih), and would only return home at night. Sometimes he would spend the entire night by Imam Abu Hanifah (Rahmatullahi alaih), and not return home for few days.

(Note: The task the illustrious Fuqaha had set upon themselves was preservation of the Shari’ah.  They were out in the Path of Allah  Rabbul  ‘Izzah. Had they not codified the Shari’ah, the Deen of  the masses would have been laid  to waste. The occasional lengthy  absence of Imam Abu Yusuf (Rahmatullahi alaih) in no way put  unbearable harm to his family and  hence his presence in the Ilmi gatherings of Imam Abu Hanifah (Rahmatullahi alaih) was of greater importance. He did not infringe on the right of his family.  The similitude is of a Mujaahid sent on a campaign. Both, the Faqeeh and the Mujaahid are the defenders of the Deen. In their call up for incumbent Deeni services they will necessarily have to  stay  away  from  their families for periods of time. This is even tolerated when the husband has to go on an important business trip. There should, therefore be no  objection to the above incident in  Hazrat Imam Abu Yusuf’s auspicious life- Translator.)

One day, she went to complain to  Imam Abu Hanifah (Rahmatullahi  alaih) about this.
Imam Abu Hanifah (Rahmatullahi alaih) spoke to her, made her understand and told her to make Sabr. He also told her that Insha Allah, Allah Ta’ala will very soon remove their days of poverty and hunger and Allah Ta’ala will bestow upon them more than  what they expect.

Very soon thereafter, Allah Ta’ala opened for them doors of grace, favour, mercy and bounties. Poverty had left them. One day, she asked Imam Abu Yusuf (Rahmatullahi alaih): “How much money do we have?”

Imam Abu Yusuf (Rahmatullahi  alaih) replied: “I don’t know the total. As far as I know (for sure) is that at the moment we have 700 mules and 300 horses in our (personal) stables.”

The Desire of making Amal on  Hadith made him attend Imam Abu Hanifah’s Classes
Imam Zahid Kauthari (Rahmatullahi alaih) has written an interesting story regarding  Imam Abu Yusuf (Rahmatullahi  alaih).

He writes: When Imam Abu Yusuf (Rahmatullahi alaih) used to attend Qadhi Ibne Abi Laila’s (Rahmatullahi alaih) classes, he  (Qadhi Abu Laila) used to have lots of consideration for Imam Abu Yusuf (Rahmatullahi alaih). It was the practice and habit of  Qadhi Ibne Abi Laila, that whenever he was faced with difficult or complicated Masaail,  he would refer to Imam Abu Hanifah (Rahmatullahi alaih) for its solution.

Observing this, Imam Abu Yusuf (Rahmatullahi alaih) would remain restless wishing to attend Imam Abu Hanifah’s (Rahmatullahi alaih) lessons, however, he was deprived of this opportunity.

Coincidentally, Imam Abu Yusuf’s (Rahmatullahi alaih) relations with  Qadhi Ibne Abi Laila terminated.  The reason of the termination of relations was that Imam Abu Yusuf (Rahmatullahi alaih) once made Amal on the purport of a  Hadith. Upon doing this, Qadhi Ibne Abi Laila prevented Imam Abu Yusuf (Rahmatullahi alaih) from doing that. However, Imam Abu Yusuf  (Rahmatullahi alaih) refuted Qadhi Ibne Abi Laila in the light of the Hadith.

What had happened, was that it was the Nikah of Qadhi Ibne Abi Laila’s daughter. At the Nikah ceremony, dates were thrown to those present. The crowd began to collect the dates. Imam Abu Yusuf (Rahmatullahi alaih) also began to  collect the dates. Upon seeing this, Qadhi Ibne Abi Laila stopped Imam Abu Yusuf (Rahmatullahi alaih) from doing this. He said: “This looting of dates is Makrooh!”

Imam Abu Yusuf (Rahmatullahi alaih) replied: “No doubt looting is forbidden, but that is only in warfare, not when scattered in a Nikah ceremony.”

This answer of Imam Abu Yusuf (Rahmatullahi alaih) changed the colour of Qadhi Ibne Abi Laila’s face.

This led to the termination of relations between Qadhi  Ibne Abi Laila (Rahmatullahi alaih) and Imam Abu Yusuf (Rahmatullahi alaih). Thereafter, Imam Abu Yusuf (Rahamatullahi alaih) began to attend Imam Abu Hanifah’s (Rahmatullahi alaih) Dars.

In actual fact, Qadhi Ibne Abi Laila had forgotten the  mentioned Hadith’s proper purport and application of the prohibition.

In the Hadith it is mentioned that once dates were thrown to the Sahaabah (Radhiyallahu anhum), however they remained seated on their places. They did not collect the dates. Upon seeing them in this state, Nabi (Sallallahu  alaihi wasallam) asked: “Why don’t you people collect the dates?”

They replied: “You prevented us, O Rasool of Allah.” Nabi (Sallallahu  alaihi wasallam) said: “I prevented only in booty, not from this (occasion). Go and collect!”

Some Views Regarding Imam Abu Yusuf (Rahmatullahi  alaih) leaving Qadhi IbneAbi Laila’s Classes and attending the Classes of Imam Abu Hanifah (Rahmatullahi alaih)
Imam Abu Yusuf (Rahmatullahi alaih) remained in the service of Qadhi Muhammad Bin Abi Laila (Rahmatullahi  alaih) for nine years.

He benefitted tremendously from the knowledge of Muhammad Bin Abi Laila (Rahmatullahi alaih).

Thereafter he attended the Majaalis (plural of Majlis) of Imam Abu Hanifah (Rahmatullahi alaih).

Why did Imam Abu Yusuf (Rahmatullahi alaih) leave Qadhi Ibne Abi Laila (Rahmatullahi alaih)  and proceed to Imam Abu Hanifah  (Rahmatullahi alaih)?

Regarding this, many have written  numerous reasons, in which facts are little and fictions many. Several baseless reasons have been tendered. 

Very little has been recorded and mentioned with regards to Imam Abu Yusuf’s (Rahmatullahi alaih) Ta’leem (studying) and Tarbiyat (upbringing etc.).

However, many narrations and episodes bear witness that whatever (Ilm – knowledge etc.)  Imam Abu Yusuf (Rahmatullahi alaih) had acquired, it was through his desire, yearning and  Imam Abu Hanifah’s (Rahmatullahi alaih) care and  monetary aid.

The first Ustaad of Imam Abu Yusuf (Rahmatullahi alaih) was Muhammad Bin Abi Laila  (Rahmatullahi alaih), who was an excellent, great and accomplished scholar from among the Tab-e-Taabi’een. His knowledge and  experience were very vast.

Imam Abu Yusuf (Rahmatullahi alaih) benefitted from him in both, Ilm and Amal.

However, that was a time when every person and student was dependent on Imam Abu Hanifah’s (Rahmatullahi  alaih) Majlis. Despite the excellence, virtues, Ilm etc. of Qadhi Ibne Abi Laila (Rahmatullahi alaih), when he was faced with a difficult Mas’alah, he would first ask Imam  Abu Hanifah (Rahmatullahi alaih).

Observing this, Imam Abu Yusuf (Rahmatullahi alaih) thought that he should also attend Imam Abu Hanifah’s (Rahmatullahi alaih) classes. However, his Ustaad’s respect prevented him from  doing so.

He was therefore deprived of this opportunity in the beginning.  However, due to some reasons, he terminated his lessons by Qadhi  Ibne Abi Laila (Rahmatullahi alaih), and sat as a student in the lessons of  Imam Abu Hanifah  (Rahmatullahi  alaih).

Some have said that the reason for leaving Qadhi Ibne Abi Laila’s  (Rahmatullahi alaih) lessons was due to Imam Abu Yusuf (Rahmatullahi alaih) having a difference with him.

However, this is not correct, because Imam Abu Yusuf (Rahmatullahi alaih) also differed in various Masaa’il with Imam Abu  Hanifah (Rahmatullahi alaih).  Therefore, this view of differing with Qadhi Ibne Abi Laila (Rahmatullahi alaih) is not correct.

Another reason tendered is that Imam Abu Yusuf (Rahmatullahi  alaih) would discuss and debate with Imam Zufar (Rahmatullahi  alaih) who was the student of Imam Abu Hanifah (Rahmatullahi  alaih).

Through these discussions and debates, Imam Abu Yusuf (Rahmatullahi alaih) distinguished the level of Fiqah between Imam Abu Hanifah and Qadhi Ibne Abi  Laila (Rahmatullahi  alaihima).

Those who have an understanding of that era’s manner of gaining and seeking Ilm and teaching, will not bother regarding the various views and opinions offered by different people.

In actual fact, that was the initial era of the learning and gathering of various branches of knowledge.  Ilm which was in the hearts of hundreds of individuals was gathered and learnt. Therefore, the students of that time would frequently attend as many Ahle-Ilm’s (Ulama ’s ) classes as possible in order to gather and learn Ilm. Also, the Ulama of those times studied under hundreds of Ustaads. 

Allamah Zaahid Kautharee (Rahmatullahi alaih) has recorded that Imam Abu Yusuf (Rahmatullahi alaih) had 104 top ranking, expert and qualified Ustaads.

So, with this being the case and situation, would Imam Abu Yusuf (Rahmatullahi alaih) be content with one Ustaad? He also, as was the norm of that time, sat as a  student at the feet of many great Akaabir (senior and expert) scholars. Therefore, enthusiasm for Ilm made Imam Abu Yusuf  (Rahmatullahi alaih) leave Qadhi  Ibne Abi Laila (Rahmatullahi alaih) and attend Imam Abu Hanifah’s  (Rahmatullahi alaih) lessons.

His yearning to Learn Hadith and his Sharp Memory
Muhammad Bin Jareer Tabaree (Rahmatullahi alaih) has mentioned that Imam Abu Yusuf (Rahmatullahi alaih) was a great Aalim and a great Haafiz-e-Hadith, he was famous for his memorization of Hadith and was very sharp minded. He could learn 60-70 Ahadith merely by listening and then narrate them to the people.

Hasan Bin Ziyaad (Rahmatullahi alaih) narrates: “We left with Imam Abu Yusuf (Rahmatullahi alaih) for Hajj. Along the way, Imam Abu Yusuf (Rahmatullahi alaih) became sick. Therefore, we stopped (camped) at Bir-e-Maimoon.
Here, Abu Muhammad Sufyaan (Rahmatullahi alaih) came to visit Imam Abu Yusuf (Rahmatullahi alaih).
Imam Abu Yusuf (Rahmatullahi alaih) told us: “I would like to hear Hadith from Abu Muhammad Sufyaan (Rahmatullahi alaih).”

(When this request was put forth to him) Hazrat Sufyaan (Rahmatullahi alaih) immediately narrated 40 Ahaadith. When Hazrat Sufyaan (Rahmatullahi alaih) left, Imam Abu Yusuf (Rahmatullahi alaih) told us:  “Now test me those Ahaadith which Sufyaan (Rahmatullahi alaih) narrated.” 

Thus, Imam Abu Yusuf (Rahmatullahi alaih) narrated all of the 40 Ahaadith there and then. Although Imam Abu Yusuf (Rahmatullahi alaih) was afflicted with sickness, he was already old and the difficulties of the journey were plenty, yet this was the condition of his memory.

Imam Zahabee (Rahmatullahi alaih) has regarded Imam Abu Yusuf (Rahmatullahi alaih) from  among the Huffaaz of Hadith.

Imam Jawzee (Rahmatullahi alaih)  has written that Imam Abu Yusuf  (Rahmatullahi alaih) is from among those 100 people of the Ummat whose (sharp) memory was well known.

When Imam Abu Yusuf (Rahmatullahi alaih) used to sit in the lessons of his Ustaad he would by heart 50s, then in each lesson 60 Ahaadith with their Sanad (chains of narrators). 

Haafiz Ibne Hajar (Rahmatullahi alaih) has narrated the aforementioned (Rahmatullahi  alaih) from Hasan Bin Ziyaad in  this manner, that once Imam Abu  Yusuf (Rahmatullahi alaih) fell ill he was on journey). (whilst Sufyaan Bin ‘Uyaynah (Rahmatullahi alaih) went to visit him. Sufyaan Bin ‘Uyaynah (Rahmatullahi alaih) narrated to  him 40 Ahaadith.

Imam Abu Yusuf (Rahmatullahi  alaih) learnt (remembered) those Ahaadith and when Sufyaan Bin  ‘Uyaynah (Rahmatullahi alaih) left, he narrated them to his friends and companions. His friends and companions were amazed at his memory.

Abu Mu’aawiyah (Rahmatullahi alaih) has mentioned that he used to go with Imam Abu Yusuf (Rahmatullahi alaih) for Hadith-classes. However, he would write down the Ahaadith he heard fromhis Ustaad, but Imam Abu Yusuf (Rahmatullahi alaih) would remember all the Ahaadith by heart without (even) writing them down.

The Khaleefah, Haroon Rashid  was Imam Abu Yusuf’s Saathi (classmate, i.e. they were learning Ilm together).

Once, people complained to him about Imam Abu Yusuf (Rahmatullahi alaih). He replied: 

“I know Imam Abu Yusuf (Rahmatullahi alaih) and his Ilm from my childhood. He wouldn’t write down any Hadith during classes (which he heard from the Ustaad). Yet, his memory was so strong, that he would remember all the Ahaadith. After classes, those who had written would correct their mistakes from Imam Abu Yusuf (Rahmatullahi alaih).”

Imam Maalik and Imam Abu Yusuf (Rahmatullahi alaihima) flourished  in the Same Era
Imam Abu Yusuf (Rahmatullahi alaih) lived in the same era as Imam Maalik (Rahmatullahi alaih). Both these great personalities were Mujtahideen (experts in formulating Masaa’il). Both these  great personalities also differed in some Masaa’il. In some Masaail, Imam Abu Yusuf (Rahmatullahi  alaih) gave preference to Imam  Maalik’s (Rahmatullahi alaih) view.  The details of this can be found in  Fiqh Kitaabs.

His Relation, His Ustaad, Company and Service to Imam Abu Hanifah (Rahmatullahi alaih) Imam Abu Yusuf (Rahmatullahi alaih) was proud to be a student of Imam Abu Hanifah (Rahmatullahi alaih). He would always speak about his Ustaad in praiseworthy terms. His purpose in life was to spread his Ustaad’s  Ilm far and wide. He would tell the people about his Ustaad’s Ilm and  Kamaal (perfection)

It is mentioned in one narration, that after every Namaaz, Imam Abu Yusuf (Rahmatullahi alaih) used to make Du’a-e-Maghfirat for his Ustaad first, then for his parents.

Allaamah Seemyaree (Rahmatullahi alaih) narrates that once Imam Abu Yusuf (Rahmatullahi alaih) told him (Allaamah Seemyaree) that never did it happen that he (Imam Abu Yusuf Rahmatullahi alaih) read Namaaz and thereafter not make Du’a for his Ustaad, Imam Abu Hanifah (Rahmatullahi alaih). Perhaps due to this good practice  Allah Ta’ala bestowed upon him Barkat in Ilm and Tafaqquh (a deep and thorough understanding in Ilm).

Imam Abu Yusuf (Rahmatullahi alaih) once said: “I spent 29 years  in the service of Imam Abu Hanifah (Rahmatullahi alaih).  Every day of these years I read  Fajr Salaah next to him.”

In another narration it is mentioned that he said: “Never did I leave the Kurtah (i.e. company) of Imam Abu Hanifah (Rahmatullahi alaih) during the mornings nor during the afternoons except for when I was sick.”

Imam Abu Yusuf (Rahmatullahi alaih) was known for  his  intelligence, foresight and sharp-memory. In this long period (by  his Ustaad) he became a beautiful  reflection of the greatness and the excellence of Imam Abu Hanifah (Rahmatullahi alaih). He absorbed Ilm from Imam Abu Hanifah (Rahmatullahi alaih) and achieved the position of Ijtihaad  (formulating Masaail).

His Zeal for Ilm
Imam Abu Yusuf (Rahmatullahi alaih) initially lived a very poor and difficult life. He was the only son of his father. Despite this, nothing was an obstacle for him in learning  Ilm.

Yusuf Bin Sa’eed (Rahmatullahi alaih) said that Imam Abu Yusuf  (Rahmatullahi alaih) was in the service of Imam Abu Hanifah (Rahmatullahi alaih) for a long period of time. Not one day was it  such that he was not present with  Imam Abu Hanifah (Rahmatullahi  alaih) for Fajr Salaah.

Imam Abu Yusuf (Rahmatullahi alaih) said that he spent plenty of  years in the service of Imam Abu Hanifah (Rahmatullahi alaih). Except for the days he was sick, never was he ever absent. Even on  the days of Eid he was present.

Consider the fact that on both these days (days of Eid), everyone  spends them in the company of  their family. Despite these being  days  of  happiness and spending   with family, Imam Abu Yusuf (Rahmatullahi alaih) preferred spending them in the company of Imam Abu Hanifah (Rahmatullahi alaih), learning Ilm over (spending time with) his family.

He said: “There was no gathering more beloved to me than the Dars of Imam Abu Hanifah, for verily, I have not seen a greater Faqeeh than Imam Abu Hanifah and a better Qadhi than Ibne Abi Laila.”

The Value and Worth of One Lesson of Imam Abu Hanifah (Rahmatullahi alaih).
At times after the demise of Imam Abu Hanifah (Rahmatullahi alaih), Imam Abu Yusuf (Rahmatullahi alaih) would lament and say: “If only I was able to be in just one lesson of Imam A’zam Abu Hanifah (Rahmatullahi alaih) and I was able to solve my Ilmee difficulty (ambiguity) by him, even if I had to sacrifice half my wealth for one Ilmee-Majlis!” 

It is recorded that at that time, Imam Abu Yusuf (Rahmatullahi alaih) had money to the value/amount of two million. In other words, he wished to spend one million in order to sit in one Majlis by Imam Abu Hanifah (Rahmatullahi alaih).  In reality, when there is enthusiasm and yearning to learn and study Ilm, then its value will be such. Hence, the saying is so true:

“Whosoever has not tasted its sweetness will not understand.”

He became what Imam Abu Hanifah (Rahmatullahi alaih) wanted Imam Abu Hanifah (Rahmatullahi alaih) had a strong connection, love and affection for all his students, in particular for Imam Muhammad, Zufar and Abu Yusuf (Rahmatullahi alaihim). He would teach them with much love. The most beloved from the three was Imam Abu Yusuf (Rahmatullahi alaih). Before passing away, Imam Abu Hanifah (Rahmatullahi alaih) wrote a will for Imam Abu Yusuf (Rahmatullahi alaih). 

Perhaps the ‘Firaasat-e-Mu’min’ (the intuition of a pious Mu’min) of Imam Abu Hanifah (Rahmatullahi alaih) perceived that Imam Abu Yusuf (Rahmatullahi alaih) will not only sit on a throne as an Ustaad (be an Ustaad), but his perfection in Ilm (knowledge) and Amal (practice) will make him see a day that he will obtain the position of a Qadhi. And there is no doubt in this.

This hope of Imam Abu Hanifah (Rahmatullahi alaih) eventually materialised. The Wasiyyat (bequeath) Imam Abu Hanifah (Rahmatullahi alaih) wrote for Imam Abu Yusuf (Rahmatullahi alaih) was such a document which will be remembered and revived due to the benefits it contained.

This explains the amount of ‘Muhabbat’ (love) Imam Abu Hanifah (Rahmatullahi alaih) had for Imam Abu Yusuf (Rahmatullahi alaih). Imam Abu Yusuf (Rahmatullahi alaih) became what Imam Abu Hanifah (Rahmatullahi alaih) expected him to become.

“Are You Setting Yourself Up Before Mastering?”
After gaining Ilm from great Shaikhs of the time, expert Ulama and Imam Abu Hanifah (Rahmatullahi alaih), Imam Abu Yusuf (Rahmatullahi alaih) conducted his own classes. However, he did not inform his ‘Muhsin’ and ‘Murabbi’ (i.e. Shaikh and Ustaad), Imam Abu Hanifah (Rahmatullahi alaih) about this, nor did he make Mashwarah (consult) with him. Upon learning of this, Imam Abu Hanifah (Rahmatullahi alaih) sent one of his students to Imam Abu Yusuf (Rahmatullahi alaih) with five questions. 

Zain Bin Nujaim (Rahmatullahi alaih) has written in his Kitaab, Al-Ashbaah Wan Nathaair:  Once Imam Abu Hanifah (Rahmatullahi alaih) sent a student to Imam Abu Yusuf (Rahmatullahi alaih) with five Masaail:  

1. A washerman tore some clothes. Will he be paid for his washing? 

Imam Abu Yusuf (Rahmatullahi Alaih) said: “No, he won’t be paid.” 
The student said: “You are wrong.”  
Then Imam Abu Yusuf (Rahmatullahi alaih) said: “Yes, he will be paid.” 

The student said: “That is also wrong. If he washed the clothes before they tore, he will be paid.” 

2. What is the status of ‘Dukhool’ (entering) Namaaz (i.e. beginning Namaaz), Fardh or Sunnat?”

Imam Abu Yusuf (Rahmatullahi alaih) said: “Fardh.”

The student replied: “Incorrect.” 

Imam Abu Yusuf (Rahmatullahi alaih) said: “Then it is Sunnat.”

The student replied: “Incorrect.”

Imam Abu Yusuf (Rahnatullahi alaih) looked at him surprised.

The student said: “It is both (Fardh and Sunnat) at the same time. Because Takbeer-e-Tahreemah is Fardh and raising the hands is Sunnat.” 

3. The student who was sent by Imam Abu Hanifah (Rahmatullahi alaih) asked: “A pot of food is being cooked on a stove. A sparrow fell in the pot. Can the curry and meat which are cooked in that pot be permissible to eat or not (i.e. Halaal or not)?”     

Imam Abu Yusuf (Rahmatullahi alaih) said: “Why not? It is permissible.”

The student said: “Incorrect.”

Imam Abu Yusuf (Rahmatullahi alaih) then said: “It is not permissible.”

The student said: “Incorrect.” Then he said: “If the meat was cooked before the sparrow fell, then it will have to be washed thrice and eaten (not the curry).” 

4. The student further asked: “A person’s wife is a Zimmi (a Zimmi is a non-Muslim who lives in a Muslim land with safety by paying Jizyah (tax) -Translator). She died whilst she was pregnant. In which  Qabrastaan will she be buried?”                                                     
Imam Abu Yusuf (Rahmatullahi  alaih) said: “In the Qabrastaan of  the Muslims.”

The student replied: “Incorrect.”

Imam Abu Yusuf (Rahmatullahi alaih) said: “Then, in the Zimmi’s Qabrastaan.”

The student replied: “Incorrect.”   

Imam Abu Yusuf (Rahmatullahi alaih) looked at him surprised.

The student said: “She will be buried in the graveyard of the Yahoodis (Jews), however her back will be made to face the Qiblah because a baby’s face in  the womb faces the back of  a  woman.”

5. The student asked: “A man’s ‘Umme Walad’ (concubine slave  girl) married a man without her master’s permission. In the meantime, her master died. Is Iddat incumbent on her (the Iddat  of the demise of her master)?”

Imam Abu Yusuf (Rahmatullahi alaih) said: “Iddat is Waajib.”

The student said: “Incorrect.”

Imam Abu Yusuf (Rahmatullahi alaih) said: is not Waajib.” 

The student said: “Incorrect. If the  slave’s husband did have relations with her, then Iddat is not Waajib.  If he didn’t have relations with her, Iddat will be Waajib.”

After this, Imam Abu Yusuf (Rahmatullahi alaih) understood how many mistakes he was making. He headed to Imam Abu  Hanifah (Rahmatullahi alaih) and explained his condition. Imam Abu Hanifah (Rahmatullahi alaih) told him: “Are you performing before mastering?”

A Similar Incident
Once, Imam Abu Yusuf  (Rahmatullahi alaih) became sick. Because he was Imam Abu Hanifah’s (Rahmatullahi alaih) special and close student, Imam Abu Hanifah went to visit him.

After asking Imam Abu Yusuf  (Rahmatullahi alaih) relevant questions pertaining to his health  etc., Imam  Abu  Hanifah  (Rahma tullahi  alaih) said: “I have lots of hope and trust in you. You will be of much benefit to the Ummah. I leave you (to guide and benefit the Ummah) after my demise.”

After Imam Abu Yusuf (Rahmatullahi alaih) recovered from his sickness, he thought of  opening his own Madrasah. Thus,  he began his own Dars. (His Ustaad, Imam Abu Hanifah (Rahmatullahi alaih) was not aware of this as Imam Abu Yusuf (Rahmatullahi alaih) did not consult with him inform him- Translator).

Until one day, when Imam Abu Hanifah (Rahmatullahi  alaih) asked Imam Abu Yusuf (Rahmatullahi alaih) a difficult Mas’alah.

Imam Abu Yusuf (Rahmatullahi alaih) did not answer it satisfactorily. Thus, Imam Abu Hanifah (Rahmatullahi alaih) commented: “Subhaanallah! A person who conducts his own lessons, speaks and discusses the  Deen of Allah and addresses number of students, yet he is unaware of a large Tijaarah Mas’alah (Mas’alah regarding business dealings etc.). Then, Imam Abu Hanifah (Rahmatullahi  alaih) offered Naseehat:

“The one who regards himself  independant of Ilm has handed  himself over to his nafs.”

Dominion in Ilm is for Imam Abu Yusuf (Rahmatullahi alaih)
Hazrat Hammaad Bin Abu Hanifah  (Rahmatullahi alaih) who was the son of Imam Abu Hanifah (Rahmatullahi alaih) mentioned that once Imam Zufar and Imam Abu Yusuf (Rahmatullahi alaihima) had a discussion regarding a  Mas’alah.

Imam Abu Hanifah (Rahmatullahi alaih) was also present in this gathering. After a few hours passed, and they still hadn’t come to any conclusion, Imam Abu Hanifah (Rahmatullahi alaih) commented: “Dominion in Ilm is reserved for Imam Abu Yusuf (Rahmatullahi alaih); you  (referring to Imam Zufar Rahmatullahi alaih) won’t be able to gain it.”

Ustaad and Qadhi
Imam Abu Yusuf’s (Rahmatullahi alaih) Tadrees (classes) were running for 16 years – 150 Hijri to 166 Hijri. In the year 166 Hijri, he became the Qadhi. He remained a Qadhi for 17 years. However, whilst he was a Qadhi, he still conducted classes. He would see to the work of a Qadhi during the day and teach during the night.

Haroon Rashid commented regarding Imam Abu Yusuf’s (Rahmatullahi alaih) hard work: “Due to the occupation of being a Qadhi, he conducts lessons during the nights (to the people). Yet, his quality of Ilm is such that he doesn’t teach with any Kitaab or any notes (i.e. short-notes).”

Imam Abu Yusuf (Rahmatullahi alaih) used to approach his students in a very cheerful and a friendly manner. He would never be miserly in teaching nor would he waste time. He would ensure that his students became experts in their studies.

He used to tell his students that despite him being an Ustaad and a Murabbee (guide, sheikh), they shouldn’t accept and believe any of his discourse without a proof. 

He would listen and answer the questions and objections of his students with a cheerful face (i.e. a smile on his face), tolerance and Sabr. He would try his utmost best to satisfy them with an appropriate answer. More episodes of this nature will be narrated further on in this treatise.

The Speciality of Imam Abu Yusuf’s (Rahmatullahi alaih) Classes
The method of teaching in the era of Imam Abu Yusuf (Rahmatullahi alaih) was that the Shuyookh (experts) of Hadith would dictate to their students and the Aimmah (plural of Imam) would only conduct Fiqh classes. However, Imam Abu Yusuf’s (Rahmatullahi alaih) classes were of both, Fiqh and Hadith. 

He would not only suffice on ‘Akhbaranaa’ and ‘Haddathanaa’ or ‘Qaala’ and ‘Aqoolu’ when teaching. In other words, he would not suffice with narrations. When teaching a Hadith he would also include subtle points and express Ijtihaad (Formulating Masaail) regarding the particular Hadith. 

Ali Madinee (Rahmatullahi alaih) narrates that when Imam Abu Yusuf (Rahmatullahi alaih) came to Basrah in the year 180 Hijri, a few of us would attend his Majlis in order to gain benefit. His method of teaching was that he used to narrate ten Ahaadith and thereafter explain Fiqhi points.

A professional Muhaddith is not a person who memorizes Hadith, but a person who formulates Masaail from Hadith.

His Students’ Love for Attending his Classes
Bishr Bin Ghiyaath Mareesi (Rahmatullahi alaih) was one of the students of Imam Abu Yusuf (Rahmatullahi alaih). However, regarding ‘khalq-e-Quraan’, (the Qur’aan Majeed being Makhlooq -a created object- his view was that of the Mu’tazilee. (In reality, the Ahlus Sunnah Wal-Jamaa’at’s Aqeedah/belief) is that the Qur’aan Majeed in not Makhlooq-Translator). Bishr Mareesi is a compiler of various Kutub which he had studied from Imam Abu Yusuf (Rahmatullahi alaih). He was from among the Ahle-Zuhd and Ahle-Wara (people who have abandoned the luxury and comfort etc. of the world, and people who have a lofty standard of Taqwa-Translator).

However, because of him conforming to the view of the Mu’tazilahs (in the Mas’alah of Khalq-e-Quraan), people were not attracted to him.

Regarding him, Imam Ahmad Bin Hambal (Rahmatullahi alaih) narrates: “Once I was in the Majlis of Qadhi Abu Yusuf (Rahmatullahi alaih) when he expelled Bishr Mareesi from his classes. (The reason was the same as mentioned above-Translator)

Some time thereafter, when I went again to the Majlis of Imam Abu Yusuf (Rahmatullahi alaih), I was surprised to see Bishr Mareesi there as well. I told him, “After being expelled from Imam Abu Yusuf’s classes you still attend his classes?”

Bishr told me, “I can’t afford to lose that which I had gained from sitting in this Majlis due to my misbehaviour towards Imam  Abu  Yusuf.”

The reason for this was that Imam Abu Yusuf (Rahmatullahi alaih) was an embodiment of ‘kamaalaat’ (perfection) and ‘fazaail’ (virtue). It was for this reason that whosoever entered his Majlis once (or for the first time) would never search for someone else’s Majlis. Whosoever would come to his Majlis once would become independent of the Majaalis of others. Whosoever  witnessed even one blink of Ilm and Baseerat (insight) from Imam Abu Yusuf would not go anywhere else.

Imam Abu Yusuf’s (Rahmatullahi  alaih) Love for His Students
Imam Abu Yusuf (Rahmatullahi alaih) was very tolerant and patient. Never was a frown seen on his forehead. Hasan Bin Ziyaad  (Rahmatullahi alaih) says:  “Imam Abu Yusuf (Rahmatullahi alaih) was more opened-hearted than Imam Zufar (Rahmatullahi alaih) in Ta’leem (teaching).

Whenever I would ask Imam Zufar (Rahmatullahi alaih) a question or put forward any Ilmee Difficulty (which he had not understood or required more explanation), Imam  Zufar (Rahmatullahi alaih) would explain to me. If I still did not understand, I would again ask, and Imam Zufar (Rahmatullahi alaih) would answer again. If then too I did not understand and asked again, Imam Zufar (Rahmatullahi alaih) would become angry and would tell me:

‘You are a real useless; you are void of intelligence; you don’t have any understanding in you, you will never be successful in learning Ilm!’

Hearing this, I would feel very down, depressed and sad. (In this condition) I used to go to Imam Abu Yusuf’s (Rahmatullahi alaih) Majlis. I used to ask him and he would reply. I would do this several times until I would understand, and each time Imam Abu Yusuf (Rahmatullahi  alaih) would answer with even more love,  soft heartedness and softness. He used to try to pass on to me all his knowledge and would say: ‘Don’t worry. Be patient and ponder. When you will do this, you will understand. If I am able to, then I will transfer whatever Ilm I have to you.”

Explaining a Mas’alah whilst in Sakaraat (Agonies of Death)!  Imam Abu Yusuf (Rahmatullahi alaih) was extremely fond of teaching Masaail. Never was he negligent in this regard. Difficulties in learning and teaching were easy upon him. He did not allow anything to be an obstacle in his path of learning, teaching and spreading Ilm. What more than even in Sakaraat he did  not abandon this Fardh duty of Tableegh?

Ibraahim Bin Jarraah (Rahmatullahi alaih) says: “When Imam Abu Yusuf (Rahmatullahi alaih) became sick, I went to visit him. I observed that he was unconscious. When he regained some consciousness, he opened his eyes and asked me: “O Ibraahim! What is the best way of Rami-e-Jimaar, (pelting during Haj), walking or on a conveyance?”

I replied: “Walking.”

Imam Abu Yusuf (Rahmatullahi alaih) replied: “Incorrect” 

I replied: “Then on a conveyance.”

Imam Abu Yusuf (Rahmatullahi alaih) replied: “Incorrect”

Thereafter he explained: ‘For the one who intends to stay there for Du’a, it is best that he pelts walking (on-by foot). And the one who intends not to stay, it is best that he pelts on a conveyance.’

After a little while, I got up to leave. Hardly did I reach the door, when I heard the people weeping. Immediately I turned around to see. I found that Imam Abu Yusuf (Rahmatullahi alaih) had left this temporary abode. May Allah Ta’ala bestow upon him His Mercy.”

The Kutub-Khana (library) will be a Means of My Maghfirat
Ali Bin Isa (Rahmatullahi alaih) says: “Once I went to visit Imam Abu Yusuf (Rahmatullahi alaih). I thought he will be resting, thus I would not be able to meet him. When I knocked, immediately I was granted permission to enter. When I entered, I found Imam Abu Yusuf (Rahmatullahi alaih) in a (separate) room with stacks of Kitaabs around him.  I told Imam Abu Yusuf (Rahmatullahi alaih), “I thought that I wouldn’t get to meet you.”

Imam Abu Yusuf (Rahmatullahi alaih) told me, “These are files and records of all rulings. Qiyaamat’s Day when my verdicts and I will be  interrogated as to how I had passed my verdicts, I will present these (files and  papers) in the court of Allah.”

Classes during Travelling as Well Whenever Imam Abu Yusuf (Rahmatullahi alaih) would go on journey people used to benefit from his lessons and Ilm.

Once when Imam Abu Yusuf (Rahmatullahi alaih) travelled to Basrah, huge gatherings of students crowded around Imam Abu Yusuf (Rahmatullahi alaih) in order to benefit and learn from his Ilm. The ‘Ashaab e-Hadith’ (those studying Hadith) desired to benefit from Imam Abu Yusuf  (Rahmatullahi alaih) first as well as the Ashaab-e-Fiqah (those  studying Fiqh).

Imam Abu Yusuf (Rahmatullahi alaih) said, “I am well versed in both subjects. One cannot be preferred over the other.” Thus, Imam Abu Yusuf (Rahmatullahi alaih) asked both groups one question, and the group which answered correctly will  be  addressed first.

Imam Abu Yusuf (Rahmatullahi  alaih) removed his ring from his finger and asked, “Someone placed this ring of mine in his mouth, and bit it into pieces. What should I do?” Some  students from the  Ashaab-e-Hadith (those who were studying  Hadith) tried to answer, but Imam Abu Yusuf (Rahmatullahi alaih)  did not find their answer satisfactory.

Then one student stood up from the Ashaab-e- Fiqah (those who were studying Fiqah) and  answered. “The value of the gold  (that was on the ring) will be  taken from that person and given to the owner of the ring. The broken ring will be given to the one who had broken it on condition that its owner doesn’t wish to keep it by him.”

Hearing this, Imam Abu Yusuf (Rahmatullahi alaih) said, “Let the members of this man’s group (Ashaab-e-Fiqah) enter my residence.”

Thus, the Ashaab-e-Fiqah entered where Imam Abu Yusuf (Rahmatullahi alaih) was staying and he addressed them first.

Many Benefitted from His Classes Imam Abu Yusuf (Rahmatullahi alaih) conducted classes in different ways for approximately 32 years. Countless students benefitted from his classes. His students became great Muhadditheen, Fuqaha of their times, Imams of their era and mountains of knowledge. Many students set off to Imam Abu Yusuf’s (Rahmatullahi alaih) classes. Students from various places, such as: Khurasaan, Jawzujaan, Balkh, Marw, Hiraat, Ray, Baghdaad, Kufa, Basrah and  Madinah Munawwarah came to learn Ilm from him.

The names of his students will make this article lengthy,  therefore we have omitted all  their names.

The Respect Shown to Him
Whilst Imam Abu Yusuf (Rahmatullahi alaih) was a great and a respectable personality in regards to the ‘Ilm (knowledge) he had, he was also respected by one and all in his field of being a Qadhi (A Judge in an Islamic court).

Imam Abu Yusuf (Rahmatullahi alaih) showed kindness and good character to one and all. It was his habit to display good character to his friends, close and special friends, family, enemies and opponents equally. 

He was the Qadhi of one of the world’s biggest Courts. Great and important people appearing in the court used to humble themselves out of respect in the presence of Imam Abu Yusuf (Rahmatullahi alaih). Even the Khalifah, Haroon Rashid would humble himself in respect whilst in the presence of this great Imam, Imam Abu Yusuf (Rahmatullahi alaih).

The Khalifah Haroon Rashid would display the utmost Adab (respect) to Imam Abu Yusuf (Rahmatullahi alaih).

Despite being shown so much respect, it was his (Imam Abu Yusuf’s) practice to do the same. When Imam Abu Yusuf (Rahmatullahi alaih) would meet or greet anyone, he would do so with much humility and Adab (respect).

He would treat everyone equally. He would not hurt the feelings of anyone.    

His Poverty
After  completing  his  studies,  Imam  Abu  Yusuf (Rahmatullahi  alaih)  got  married.  According to some Riwaayaat (narrations), he got married whilst studying. However, at that time he was experiencing extreme poverty. During his days of poverty, it is recorded that he could not afford to buy paper.

Imam Abu Yusuf  (Rahmatullahi  alaih) used to go to the Mathbah (slaughterhouse) and take the skin of animals and write down Masaa’il on it.

A Yahoodi’s Statement
It is recorded that during the days of Imam Abu Yusuf’s (Rahatullahi  alaih) poverty, hunger and hardship, a Yahoodi (Jew) who was living down the road built his wall in such a way that the public road narrowed. Thus, it became difficult for the public to pass by his house. Imam Abu Yusuf (Rahmatullahi alaih) went to lay an objection to the Yahoodi about this. In a mocking way, the Yahoodi replied to Imam Abu Yusuf (Rahmatullahi alaih): “Sir! The day your conveyance passes my house with difficulty will be the day I will break my wall.”  

Allah Ta’ala did not like this attitude of the Yahoodi soon towards Imam Abu Yusuf (Rahmatullahi alaih). Very soon thereafter, Imam Abu Yusuf (Rahmatullahi alaih) became the Qadhi (Judge). One day, cavalcade of Qadhi Abu Yusuf (Rahmatullahi  alaih) passed on the same street on which the Yahoodi was residing. When they passed the house of the Yahoodi, Imam Abu Yusuf (Rahmatullahi alaih) reminded him of his promise. Thus, the Yahoodi had to break his wall.

The Method of his ‘Amr bil  Ma’roof’ (commanding  good/virtue)
Imam Abu Yusuf (Rahmatullahi alaih) was fearless in the department of Amr bil ma’roof (commanding virtue). Imam Abu Yusuf (Rahmatullahi alaih) would not give preference to anyone when it came to the matters of Deen, whether it be a noble person or a government official.  Even if the ruler of the time acted against the teachings of Deen,  Imam Abu Yusuf  (Rahmatullaahi  alaih) would reprimand him. He  would tell him that in rulership he  (Imam Abu Yusuf) is under him (the ruler/Khalifah) but if he (the ruler/Khalifah) errs or acts in contrast to the Laws of Deen and matters of Deen, then it is (obligatory) on him (Imam Abu Yusuf) to rectify him (the Khalifah).

In the Court of ‘A daalat (justice), a King and a Donkey are Equal
It is narrated that once a case of the Khalifah Haroon Rashid and a Yahoodi (Jew) was brought to Qadhi Abu Yusuf (Rahmatullahi alaih).

Accordingly, both parties presented themselves in the court of Qadhi Abu Yusuf (Rahmatullahi  alaih).                                          Thinking of himself to be a normal and a simple citizen, the Yahoodi (Jew) sat (slightly) behind the Khalifah. Qadhi Abu Yusuf (Rahmatullahi alaih) could not tolerate to see this difference. Hence, he addressed the Yahoodi (Jew) in the presence of all in the court, “Sit in line with the Khalifah! This is an Islamic Court. Here there is no preference given to anyone. In the court of ‘Adal (justice), a king and donkey are equal.”

The Sentence of Qatl (the execution) of a Zindeeq in Court of Haroon Rashid
It is recorded that once a Zindeeq was brought to the court of the Khalifah Haroon Rashid. (A Zindeeq is a person who whilst claiming to be a Muslim, he/she openly subscribes to a tenet in conflict with the established Teachings of Islam). Haroon  Rashid called for Imam Abu Yusuf (Rahmatullahi alaih). When Imam Abu Yusuf (Rahmatullahi alaih)  entered the court of the Khalifah,  Haroon Rashid told him, “Speak to this Zindeeq!” (In other words, discuss with him so that he realizes his error and makes  Taubah – Translator.)

Imam Abu Yusuf (Rahmatullahi alaih) replied, “O Ameerul-Mu’mineen! Call the executioner. Order that the leather mat be spread. Then invite him to Islaam. If he accepts Islaam, then well and good, otherwise behead him. There is no use in debating with him because he already accepted (Imaan) but turned away from it.”

A Witty Response
Once, Imam Abu Yusuf (Rahmatullahi alaih) went for Haj with the Khalifah Haroon Rashid. Imam Abu Yusuf (Rahmatullahi alaih) made Imamat of either Zuhr or Asr Salaah. Because of being Musaafir, Qasr of the Salaah was made. (Qasr is when a Musaafir -a person who travels 77.5 km or more- shortens his Fardh Salaah. In place of 4 Fardh of Zuhr, Asr and Esha, he only reads 2. But he has to read 4 if he follows a Muqeem (resident) Imam. Fajr and Maghrib remains the same.)  

After making Salaam after two Rak’aats, Imam Abu Yusuf (Rahmatullahi alaih) announced to the Musallees (people following the Imam), “Complete your Salaah! I am a Musaafir.”

One Muqeem (resident) from Makkah Mukarramah said (whilst he was in Salaah), “We know and are more aware of this Mas’alah than you and the one who taught you this (Mas’alah).”

Imam Abu Yusuf (Rahmatullahi alaih) replied, “If you were as you say then you wouldn’t have spoken in Salaah.”

Hearing this answer, the Khalifah Haroon Rashid was overjoyed and remarked, “If I was offered this answer for half of my kingdom, I would have accepted the offer!”

The Khalifah Haroon Rashid’s  Desire and Imam Abu Yusuf’s Independence
Once, the Khalifah Haroon Rashid told Imam Abu Yusuf (Rahmatullahi alaih), “O Imam Saab! You come to us (visit us) very seldom whereas I always yearn for your visits and to be in your company.” Imam Abu Yusuf (Rahmatullahi alaih) replied, “The yearning is due to my rare coming. If I come more often, the yearning and respect will fade away.” The Khalifah Haroon Rashid praised this answer of Imam Abu Yusuf (Rahmatullahi alaih).

Imam Abu Yusuf’s Method of Handling Matters
Sa’eed bin Uthmaan (Rahmatullahi alaih) narrates on the authority of his father that once the Khalifah Haroon Rashid was delivering a Jumu’ah Khutbah, when suddenly a man stood up and addressed the Khalifah in the presence of all.  He said to the Khalifah, “Allah’s Qasam! You do not do justice in distributing wealth, nor do you do justice to the people /public. You did this and you did that!”(He mentioned some of the things the Khalifah did- Translator.)                       
By the command of the Khalifah, the man was caught and was brought to the Khalifah after the Jumu’ah Salaah.

The Khalifah Haroon Rashid also called Imam Abu Yusuf (Rahmatullaahi alaih). When Imam Abu Yusuf (Rahmatullahi alaih) came, he found the man in handcuffs and chains tied around his legs, with two executioners standing with their swords drawn next to him.

The Khalifah looked at Imam Abu Yusuf (Rahmatullahi alaih) and  said, “O Ya’qoob! (This was Imam Abu Yusuf’s (Rahmatullahi alaih) name as mentioned in the beginning of this book -Translator.) This man whom you see handcuffed and chained told me such things which till today no one had the guts to say!”

Imam Abu Yusuf (Rahmatullahi alaih) replied, “O Ameerul-Mu’mineen! So what is the problem? Similar (and even worse than this) happened to our Nabi (Sallallaahu alaihi wasallam), yet  he (Sallallaahu alaihi wasallam) forgave them.                                                                                  
Once a man came to Nabi (Sallallaahu alaihi wasallam) and said whilst taking a Qasam (oath) “Under oath I am telling you, do, justice!” Nabi (Sallallaahu alaihi wasallam) replied (calmly), “If I don’t do justice then who will do justice?” saying this, Nabi (Sallallaahu alaihi wasallam) made him Maaf.

Yet on another occasion, an Ansaari brought Hazrat Zubair (Radhiyallaahu anhu) (he was the cousin of our beloved Nabi (Sallallaahu alaihi wasallam)    -Translator) to Nabi (Sallallaahu alaihi wasallam) to judge between them. Nabi (Sallallaahu alaihi wasallam) passed the verdict in favour of  Hazrat Zubair (Radhiyallaahu anhu).

The Ansaari commented, “O Rasool of Allah! Did you pass the verdict in favour of Hazrat Zubair (Radhiyallaahu anhu) because he is your cousin?” Even then, Nabi  (Sallallaahu alaihi wasallam) made him Maaf.”

Hearing all of this, the anger of the Khalifah cooled down and ordered that the man be released.
Imam Abu Yusuf to the Rescue of  the Khalifah’s Nikaah
Once, the Khalifah Haroon Rashid had an argument with his wife Zubaidah. The argument became heated until eventually Queen Zubaidah uttered such words which caused the anger of the Khalifah to reach its peak. 

Due to anger, the Khalifah Haroon Rashid told his wife Zubaidah, “If you do not go out of my kingdom by the end of the day, you are divorced!”

When eventually both their anger had subsided, they were remorseful over what happened. However, they were in a problem as to what they should do to avoid Talaaq to fall. In the end they went to Imam Abu Yusuf (Rahmatullahi alaih).

Imam Abu Yusuf (Rahmatullahi alaih) said to them, “The kingdom of the Khalifah stretches from east to west (i.e. very vast is his kingdom). It is impossible to go out of this (vast) kingdom. 
However, Zubaidah should go to the Baitullaah, because that (the House of Allah) is not included in the kingdom of the Khalifah.” (This is because the Masaajid are  the Houses of Allah Azza Wajall on earth and they are not owned by anyone, not even the Khalifah.  Hence, Allah Ta’ala says in the Qur’aan Majeed, “Indeed, the Masaajid belong to Allah.” -Translator)                                                        
The Khalifah and his wife were pleased with this verdict of Imam Abu Yusuf (Rahmatullahi alaih). Accordingly, they acted upon this which saved their Nikaah (marriage). In return, they gave Imam Abu Yusuf (Rahmatullahi alaih) a gift which consisted of a huge some of wealth.

Another Solution
Bishr bin Waleed (Rahmatullahi alaih) narrates that one day he asked Imam Abu Yusuf (Rahmatullahi alaih), “Hazrat! My father is a Christian. He is very old and weak. Sometimes I meet him or see him on the road. Should I help him by holding his hand?”  Imam Abu Yusuf (Rahmatullahi alaih) replied, “Not when he is on  his way to the church.”

Imam Abu Yusuf’s ‘Ilm
Some have commented that if Imam Abu Hanifah (Rahmatullahi alaih) had no other student besides Imam Abu Yusuf (Rahmatullahi alaih), then this would be sufficient.

Dawood bin Rashid (Rahmatullahi alaih) said, “When I would find Imam Abu Yusuf (Rahmatullahi alaih) engaged in any ‘Ilmee discussion, it would appear as if he was scooping handfuls of treasures of Ilm and Ma’rifat.

Hadith was on his tongue, Fiqah was on his tongue and in the field  of Ilm he was matchless.”

“Until both parties are not present, I cannot pass  my  verdict”
Once, the Khalifah Haroon Rashid asked Imam Abu Yusuf (Rahmatullahi alaih), “What is your verdict regarding faloodah  (a type of a desert) and lawzeenah  (sweetmeat made of almonds)? Which of the two is superior?”

Imam Abu Yusuf (Rahmatullahi  alaih) replied, “O Khalifah! I cannot pass my verdict until both  parties are not presented to me.”

The Khalifah Haroon Rashid instructed that both should be prepared and presented to Imam Abu Yusuf (Rahmatullahi alaih).

Imam Abu Yusuf (Rahmatullahi  alaih) began eating (tasting) from  both dishes a little by little. Sometimes he ate from the and sometimes from the lawzeenah.

After eating a fair amount from both dishes, he called out, “O Khalifah! Until today, I have not seen two opponents fighting as much as these two dishes. Whenever I intend and make up my mind to pass my verdict in the favour of one, immediately the other overwhelms this one.”

Purchase a Boat to Save Your Nikaah
‘Allaamah Zaahid Al Kautharee (Rahmatullahi alaih) has written in his kitaab that once Imam Maalik (Rahmatullahi alaih) narrated, “It has reached me that a man once went to Imam Abu Yusuf (Rahmatullahi alaih) and said, “Hazrat! I have taken an oath that if I don’t purchase a jaariyah (slave girl) then my wife is divorced. However, I have realized that to do so is not easy upon me, because I have much love and attachment towards my wife and I have lots of respect for her.”                                                                         Hearing this, Qadhi Imam Abu Yusuf (Rahmatullahi alaih) said, “Why don’t you buy a boat because it is also a jaariyah?”

(Jaariyah is an Arabic word which means slave girl. It also has the meaning of a boat. Hence, Imam Abu Yusuf (Rahmatullahi alaih) used the second meaning to save the man’s Nikaah-Translator)

Your Silence was Best
There was a student in the Majlis-e-Dars (lessons) of Imam Abu Yusuf (Rahmatullahi alaih). Who would always remain silent.

Once, Imam Abu Yusuf (Rahmatullahi alaih) approached him and asked, “Why don’t you speak (ask)”?

The student replied, “Very well. If it is a command, I shall do so.” 

Later (during classes), he asked, “Hazrat! When should a fast be broken?”

Imam Abu Yusuf (Rahmatullahi alaih) replied, “When the sun sets.”

The student asked, “And if the sun doesn’t set and half the night passes? Then what should a person in such a condition do?” Imam Abu Yusuf (Rahmatullahi alaih) replied, “Brother! Your silence was best (for you). I have erred opening your tongue (i.e. making you speak).”

The Adab and Respect of Imam Abu Yusuf for the Qur’aan Majeed Imam Abu Yusuf (Rahmatullahi alaih) was a Haafiz of the Qur’aan  Majeed. In fact, this (Hifz of the Qur’aan Majeed) was the condition for enrollment in the Dars of Imam Abu Hanifah (Rahmatullahi alaih). Imam Abu Hanifah (Rahmatullahi alaih) would not allow any non-Haafiz as his students. Imam Abu Yusuf (Rahmatullahi alaih) learnt the respect, Adab and honour for the Qur’aan Majeed from his honourable Ustaad, Imam Abu Hanifah (Rahmatullahi alaih).

Hazrat Muwaffaq (Rahmatullahi alaih) has written that once Imam Abu Yusuf (Rahmatullahi alaih) was going somewhere. Along the way, he passed by two people who were engaged in an argument concerning a transaction (business deal). One of them told the other, “Our example is like how it appears in the Qur’aan…” Thereafter he recited the Aayat: “(When two disputants came to Nabi Dawood (Alaihissalaam) so that he (Nabi Dawood) may judge between them the truth. Hence, one of them said,) “This is my brother. He has ninety nine ewes, while I have only one. He said, “Give it to me!” and he has been harsh towards me in speech.” (This can  be further studied under the Tafseer of Surah Saad, from  Aayat  number 21 -Translator.)

Upon hearing this, Imam Abu Yusuf (Rahmatullahi alaih) became extremely angry and due  to sorrow, Imam Abu Yusuf (Rahmatullahi alaih) went into a Haal (state) and almost became unconscious. When this state eventually went away, and Imam  Abu Yusuf (Rahmatullahi alaih) regained his (full) consciousness, in a stern voice, Imam Abu Yusuf (Rahmatullahi alaih) said to the person, “Don’t you fear Allah?! You have made the Qur’aan Majeed a customary speech?! The one who recites the Qur’aan Majeed, should recite it with Khushoo’ (humility), Khudhoo’  (submission), Khauf (fear for Allah Ta’ala) and awe (respect). The Qur’aan Majeed should not be read in a way that it offends someone. Have you lost your intelligence that you have used the Kalaam of Allah for laghw wa  la’ib (play and amusement)?!”

Hazrat Muhammad bin Fudhail  (Rahmatullahi alaih) said, “My heart was not clean towards Imam Abu Yusuf (Rahmatullahi alaih) because he didn’t agree to all of the rules of the government.  But the day I heard him reprimanding in this way, I began liking him.”

Generosity and Selflessness When Qadhi Abu Yusuf  (Rahmatullahi alaih) became the  Qadhil-Qudhaat (chief judge), Allah Ta’ala had bestowed upon him plenty of wealth. Doors of Rizq were opened for him.

Despite all of this, he was not overtaken by pride. He didn’t appoint a guard to sit by his door.  Despite being the head of the court of justice, he lived his life as a student (seeking ‘Ilm).                              
However, it was his lifetime regret to accept this post (of becoming the chief judge). In his last days, he would lament and say, “If only I left this worldly abode in a state of poverty. If only I had not accepted the post of a Qadhi (judge).”

The Khalifah Haroon Rashid gave Imam Abu Yusuf (Rahmatullahi alaih) land which was excluded from the payment of tax. Imam Abu Yusuf (Rahmatullahi alaih) used to give all its yearly produce as Sadaqah (charity) to the poor.

Prior to his demise, much of his wealth was accumulated. Imam Abu Yusuf (Rahmatullahi alaih) made Wasiyyat (bequest) that all his wealth should be distributed to the Ghurabaa’ (the needy).

Approximately 400,000 (of that era’s currency) was distributed to the poor in Makkah Mukarramah, Madinah Munawwarah, Kufa and Baghdad.

Just One Container from which Mother and Son used to Make Wudhu from
The life of Imam Abu Yusuf (Rahmatullahi alaih) portrays a perfect example of Akhlaaq (good character). Despite being seated in the court of justice, Imam Abu Yusuf (Rahmatullahi alaih) maintained his lofty pedestal of Akhlaaq.
                                                   Many people loose their focus in regard to (maintaining their) Akhlaaq (good character), however, Imam Abu Yusuf (Rahmatullahi alaih) was an exception to this.

During his days of being a Qadhi (judge), Imam Abu Yusuf (Rahmatullahi alaih) would meet people, adopt humility, help the needy, take care of the needs of people and respect and honour  ‘Ilm (Deeni knowledge).

He experienced days of poverty in  his youth. Yet, not once did he use words of ingratitude (when mentioning his young days).

One such episode is narrated hereunder.

Hazrat Abdullah bin Mubaarak (Rahmatullahi alaih) says, “Once I was by Imam Abu Yusuf (Rahmatullahi alaih). In our discussion, he explained his state of poverty. I consoled him. Upon leaving, accidently, I bumped and broke a container which was near him. Upon seeing this, Imam Abu Yusuf’s (Rahmatullahi alaih) face displayed grief. However, he didn’t utter a word.

I asked him, “What is the matter?” He replied, “This was the only container which my mother and I used to use for drinking water and making Wudhu.” Upon hearing this, Abdullah bin Mubaarak (Rahmatullahi alaih) was much affected and sent some money to repay for the damage he caused.

Softheartedness, Generosity and Humility
Just like how Imam Abu Hanifah  (Rahmatullahi alaih) had many excellent dispositions, likewise, soft heartedness and generosity were outstanding qualities which were found in Imam Abu Yusuf (Rahmatullahi alaih). We (generally) notice that when a person is not aware of his good nature etc., then people take  advantage of his softheartedness and generosity which at times exceeds the boundary of Israaf (extravagance). However, Imam Abu Yusuf (Rahmatullahi alaih) was not bereft of understanding his responsibilities. 

This can be understood from the following. Once, a man came to Imam Abu Yusuf (Rahmatullahi alaih) and said, “I wrote a letter in your name to a certain person and requested a particular sum of money. The person sent me the money. Now he is asking me to repay him. Please help me in the situation I find myself in.”

When Imam Abu Yusuf (Rahmatullahi alaih) heard this, he immediately gave an instruction that the man be arrested and put in jail until he repays the full amount.
                                                                                                           Upon hearing this verdict of Imam Abu Yusuf (Rahmatullahi alaih) the man said, “Hazrat! Once I did the same with your Ustaad, Imam Abu Hanifah (Rahmatullahi alaih). I wrote a letter in his name to acquire some money from a particular person. The man in turn  gave me the money. When I informed Imam Abu Hanifah (Rahmatullahi alaih), he repaid the man on my behalf and said, “Write a letter in my name to whoever you assume will give you money upon seeing my name.”

The man continued, “Hazrat! You are also from his (Imam Abu Hanifah’s) students. I expected the same from you. However, not only did you refuse me, you even imprisoned me.”

Imam Abu Yusuf (Rahmatullahi alaih) said, “Brother! I am not Imam Abu Hanifah! He was a prominent and a renowned scholar. People used to respect him due to his knowledge and virtue. Hence, upon seeing his name money was given. On the other hand, I am a government  dignitary. Hence, there is a great possibility that whomsoever you write a letter to in my name will give you money due to fearing me, though he dislikes it (giving money ).”

Imam Abu Yusuf (Rahmatullahi alaih) kept him in jail for some time in order to teach him a lesson. When the man understood his error and Imam Abu Yusuf (Rahmatullahi alaih) was comfortable that he was remorseful, he called for him and told him, “I repaid your debt to the man on your behalf. And I hereby release you. And I warn you that even if that man returns the money to you happily, you should not accept it. Go, don’t do this in future!”

Answering the Falsehood of the Ahl-e-B id’at
Once, enemies, haasideen (envious people) and adversaries publicized that Imam Abu Yusuf’s (Rahmatullahi alaih) view is of the Qur’aan Majeed being Makhlooq (a created object). (In reality, the Ahlus Sunnah Wal Jamaa’at’s Aqeedah (belief) that the Qur’ aan Majeed is the Kalaam of Allah -Translator.)

The close companions and student of Imam Abu Yusuf (Rahmatullahi alaih) approached him and said, “Hazrat! You prevent us from adopting this Aqeedah (belief) whilst you teach others the opposite?”

Imam Abu Yusuf (Rahmatullahi alaih) was baffled at this. His close companions and students explained the rumour which had been publicized. He remarked, “You people are witness to have fallen for the trap of the haasideen and adversaries. They are dense in their mentalities. What difficulty is there upon them to publicize a blatant lie regarding me if they could lie regarding Allah Ta’ala (by claiming that the Qur’aan Majeed is Makhlooq)!” Then Imam Abu Yusuf (Rahmatullahi alaih) said, “This is the habit of the Ahl-e-Bid’at. They attribute their (corrupt) beliefs upon others whilst in reality they (upon whom they attribute their corrupt beliefs) are totally in opposition to that.”

A Similar Incident
A similar incident to the one mentioned above is recorded that once adversaries falsely claimed and publicized that Imam Abu Yusuf (Rahmatullahi alaih) accepts the Shahaadat (testimony) of a person who believes (i.e. adopts the corrupt Aqeedah) that Allah Ta’ala is not aware of actions prior to the actions occurring (Na’uthu Billaah!).

When Imam Abu Yusuf (Rahmatullahi alaih) came to know of this, he remarked, “This is  totally incorrect. If such a man is brought to me, I will ask him to make Taubah (from this corrupt Aqeedah of his.) If he refuses to do so, I will command that he be executed.”

Imam Abu Yusuf’s Bond with Fiqah
Hasan bin Abi Maalik  (Rahmatullahi alaih) said that once Imam Abu Yusuf (Rahmatullahi alaih) said, “I (once) became so sick that I lost my memory. As a result I forgot the all Deeni knowledge besides ‘Ilm-e-Fiqah.”

Upon hearing this, someone asked, “Hazrat! the reason for that?” Imam Abu Yusuf (Rahmatullahi alaih) replied, “Besides Fiqah, whatever else I knew was in my memory. Due to the sickness, my memory was lost, hence I forgot whatever I had learnt (by memory). From maturity till today, I am bonded with Fiqah. My example is like a  person who returns to his hometown after leaving it for several years. Tell me, will he forget the way to his house? In fact, automatically his feet will head towards the direction of his house.”

Imam Abu Yusuf – Great, Noble and Eloquent Imam 
Abu Yusuf (Rahmatullahi alaih) was a great Imam, a perfect Faqeeh, an expert scholar, a Haafiz of Sunan (Ahaadith), a Mujtahid of Islam and the foremost student of Imam Abu  Hanifah (Rahmatullahi alaih). Imam Abu Yusuf (Rahmatullahi alaih) was the first to write Kitaabs in the Hanafi Math-hab. He was the first to dictate Masaa’il and to spread them. Hence, they reached far and wide.  He was the first to be a Qaadhi Qudhaat (chief judge). He was known by all the titles Ulama are generally called by nowadays.

‘Allaamah bin Abdil Barr (Rahmatullahi alaih) said, “In my knowledge besides Imam Abu Yusuf there is no Qadhi whose Hukm (authority) spread to the East and West.”

Muhammad bin Ja’far (Rahmatullahi alaih) said, “Imam Abu Yusuf was the greatest Faqeeh of his era. He reached the most perfect stage (of perfection) in ‘Ilm (knowledge), Hilm (forbearance), dominiance and  rank.”

Husain bin Waleed (Rahmatullahi alaih) said, “When Imam Abu Yusuf used to speak, one would be left flabbergasted at the elegance and beauty of his speech.”

He further said, “I once heard him discussing difficult Mas’alah. His tongue (i.e. speech) a appeared as  if it was moving (flowing) like an arrow striking its target. Most of the people could not understand his speech and explanations due to its elegance. We used to marvel at this and have lengthy discussions of how Allah Ta’ala made his tongue in command of the art of speech and how every difficulty appears easy for him.”  

Wash your Mouth before Taking  His Name
Imam Tahaawi (Rahmatullahi alaih) narrates with his Sanad (chain of narrators) that once Ibne Abi Imraan said, “The great Muhaddith, Ali bin Ja’d (Rahmatullahi alaih) was once dictating to us Hadith and Masaa’il. During classes he said,  “Imam Abu Yusuf narrated to  us…  …  …”                                                                                                
From the crowded class which consisted of zealous, ardent and dedicated students, someone remarked, “What?! Are you  mentioning Abu Yusuf?”

Ali Bin Ja’d (Rahmatullahi alaih) perceived from the manner of this  remark and comment that Imam Abu Yusuf’s (Rahmatullahi alaih) name was not taken with its due respect. Respectable words, titles  and honour were not used. Hence, Ali Bin Ja’d (Rahmatullahi alaih) in a raised and stern voice bawled out to the student, “Whenever you intend to mention Imam Abu Yusuf’s name, you should first wash your mouth with ‘Ashnaan’  (a type of a fragranced grass) mixed in warm water. Only after you do this can you take his honourable name on your tongue.”

Muhaddith A’mash and Imam  Abu Yusuf
Once, Muhaddith A’mash (Rahmatullahi alaih) (who was one of Imam Abu Yusuf’s Ustaads) asked Imam Abu Yusuf (Rahmatullahi alaih) a Mas’alah.  Imam Abu Yusuf (Rahmatullahi alaih) answered the Mas’alah.

Hearing the answer, Muhaddith A’mash (Rahmatullahi alaih) asked  in surprise, “From whence have you taken this answer and what is the basis (proof) for the answer?”

Imam Abu Yusuf (Rahmatullahi alaih) replied, “Hazrat! I answered the Mas’alah in the light of a particular Hadith that you have narrated to us.”                                                                             
Muhaddith A’mash (Rahmatullahi alaih) smiled and said, “Abu Yusuf!  I remember that Hadith from before your father got married, but only today, after you explained it to me, have I learnt its interpretation (i.e. meaning) and it is perfectly correct. My  mind did not even go to that (explanation).”

Imam Abu Yusuf’s Maqaam (status) in the Eyes of His Ustaad, Imam Abu Hanifah
In his student days,  Imam  Abu  Yusuf (Rahmatullahi alaih) dedicated his full concentration, attention and effort in studying. It was by virtue of the Barkat (blessings) of his handing himself over, humility and Muhabbat (love) that his Ustaad, Imam Abu Hanifah (Rahmatullahi alaih) also loved him wholeheartedly.

Once, Imam Abu Yusuf (Rahmatullahi alaih) had taken  ill.  His Ustaad, Imam Abu Hanifah (Rahmatullahi alaih) went to visit him. Upon leaving, when reaching the door, Imam Abu Hanifah  (Rahmatullahi alaih) became pensive (sorrowful and thoughtful).

Someone asked the reason for this sudden reaction. Imam Abu Hanifah (Rahmatullahi alaih) lamented, “May Allah Ta’ala not make it, but if this youngster passes away, then the greatest scholar on earth will be lost.” 

Hazrat Ismail (Rahmatullahi alaih), the grandson of Imam  Abu Hanifah (Rahmatullahi alaih) said,  “My grandfather (Imam Abu Hanifah) had ten special students. However, none (of them) was on par to Imam Abu Yusuf (Rahmatullahi alaih).

Imam Abu Yusuf’s Era
Imam Abu Yusuf (Rahmatullahi alaih) was famous for his ‘Ilm, Fazal, Fiqah, Hadith and justice. Imam Abu Yusuf (Rahmatullaahi alaih) flourished in the time when great Aimmah (plural of Imam) of the Tabi’een and Tab-e-Tabi’een lived. In that era, ‘Ilm, Tafseer, Hadith, history, the four Mathabs etc. were welcomed, discussed and taught in almost every home. Great and prominent scholars lived in that era, the likes of Imam Abu Hanifah, Imam Malik, Imam Ahmad bin Hambal, Imam Shafi’ee, Sufyaan Thawree, Imam Awza’ee, Abdullah bin Mubaarak, Sufyaan bin ‘Uyaynah, Muhammad bin Ishaaq, Yahya bin Ma’een, Wakee’ bin Jarraah, et al. may Allah Ta’ala’s Special Mercy be upon all of them. Imam Abu Hanifah (Rahmatullahi alaih) and other great Aimmah praised the ‘Ilm and the high rank of Imam Abu Yusuf (Rahmatullahi alaih) which clearly denotes the status of Imam Abu Yusuf (Rahmatullahi alaih). 

We have already quoted the sayings of great scholars in the previous lines, however, we will quote few more in the following paras.

‘Sayyidul Ulama’-the Leader of the Ulama
Whenever Ali bin Saalih (Rahmatullahi alaih) who was in the company and Khidmat (service) of great and prominent Ulama of his time, the likes of Imam Shu’bah and Imam Abu Thi’b (Rahmatullahi alaihima) used to narrate from Imam Abu Yusuf (Rahmatullahi alaih), he would say, “Sayyidul Ulama and Afqahul Fuqaha said… … …”                                                                                                   Meanings:

• Sayyidul Ulama-The leader of the Ulama
• Afqahul Fuqaha-The most well versed of jurists.

Imam Abu Hanifah’s Eminent Student
Hazrat Talha bin Ja’far (Rahmatullahi alaih) said, “Imam Abu Yusuf was famous and eminent. His ‘Ilm and Fazal (virtue) was of a very high stage. His ‘Ilm (knowledge), Hikmat (wisdom), nobility, dignity and rank had reached their perfect state. He was the first to spread the knowledge of Imam Abu Hanifah far and wide.”

Imam Abu Yusuf and Imam Muhammad were none lesser (in virtue and status) than the three Imams
Saahibain, Imam Abu Yusuf and Imam Muhammad (Rahmatullahi alaihima) both settled on lofty pedestals of ‘Ilm, ‘Amal, Fiqah, Ijtihaad, Istimbaat and Istikhraaj of Masaa’il.

Both were in no way lesser in Ijtihaad and Istimbaat of Masaa’il than the Aimmah-e-Thalaathah (the three Imams of the three Mathabs, viz. Imam Maalik, Imam Ahmad bin Hambal and Imam Shafi’ee (Rahmatullahi alaihim).

Imam Shafi’ee and Imam Ahmad bin Hambal (Rahmatullahi alaihima) both benefitted from Saahibain. The Challenge of the Khalifah    
                                                                                         “Bring forth someone like Abu Yusuf!”
When the Abbasi government saw no way to maintain their rulership except with the Hanafi Fiqh and Fuqaha, Khalifah Haroon Rashid made Imam Abu Yusuf (Rahmatullahi alaih) the Qadhil-Qudhaat (chief judge). (Before this he was a magistrate judge-Translator.)

It was as though Imam Abu Yusuf was in charge of all the ministers and court cases.

Hafiz Ibne Abdul Barr said, “Qadhi Abu Yusuf was in charge of appointing judges in the east and west.” Imam Abu Yusuf himself said, “I was given authority of all the courts of the cities.”

However, haasideen (jealous people) and adversaries could not bear to see this great Maqaam (position) Imam Abu Yusuf enjoyed. 

Hence they began objecting: “Abu Yusuf is a great Faqeeh and Aalim. You (Haroon Rashid) have overstepped the limits in raising his post. You have given him superlative Izzat (honour) and Ikraam (respect). On what basis have you done this?”

Responding to this and many other similar objections, Haroon Rashid said, (Note: Haroon Rashid was also a great and qualified scholar and Faqeeh-Translator)

“(I have done this because) I know  Imam Abu Yusuf very well. I am forced to hand him this high position and pedestal of honour and respect on the basis of his experience in this field.

Allah’s Qasam! I have taken his Imtihaan in every Baab (section/subject) of  ‘Ilm and found him to be the most  experienced, accomplished, talented and well versed. He used to join us for Hadith Dars (classes). We used to write down  (notes  etc. during classes). But he had no need to write. After classes, the students used to surround him and correct their notes from his memory (i.e. Imam Abu Yusuf would repeat the lessons by memory and the students would correct errors in  their notes -Translator.)

With regards to his status in Fiqah, no one has come on par  with him till today. Great and  prominent scholars would (go to him and) appear/look small in front of him.

Great Fuqaha would come to him.  He used no notes nor any Kitaab when addressing the public. When we used to be together (in  a Majlis/gathering), he would ask the Ulama and Fuqaha if they had  any questions. They would say,  “We would like to ask regarding  such and such a Baab (section/chapter).”

There and then, Imam Abu Yusuf  would answer them. And in no time he would solve difficult Masaa’il. This was that specialty which the Ulama of his time did not have.

Besides all of these points, he is perfect, firm and righteous on his Deen and Math-hab.”

Thereafter, Haroon Rashid challenged them by saying, “Bring  forth anyone who is on par to Imam Abu Yusuf!”   

Imam Abu Yusuf as the Qadhi These are not the only incidents in the life of Imam Abu Yusuf. Many other occasions denote how Imam Abu Yusuf upheld Islam whilst he was a Qadhi Qudhaat (chief judge). The reason for him accepting this high post was to uphold the Laws of Allah Ta’ala, hence we can see his success in this regard.

Together with his effort, good character and the ‘Tafaqquh’ (deep understanding of Islamic Knowledge) he raised and stabilized this post and even had such an influence and created such firmness within the government that the ministers and government officials began to envy him and became jealous.

When Wahb bin Wahb Abdil Bukhtari was appointed to be in charge of this post after Imam Abu Yusuf, he used to concoct Ahaadith to justify the permissibility of every act of Haroon Rashid. He did this a few times. At first Haroon Rashid did not say anything.

Haroon Rashid was also well versed in ‘Ilm (he was also a scholar). But how long could he remain silent bearing in mind that he stayed in the company of a trustworthy, religious and Allah-Fearing Qadhi (i.e. Imam Abu Yusuf)?

Once Haroon Rashid was pigeon-flying, and Qadhi Wahb came to him. The Khalifah Haroon Rashid asked, “Is there even a Hadith for this (pigeon flying)?”

Immediately he quoted the following ‘Hadith’: “Hishaam bin ‘Urwah narrated to me that his father narrated from Ummul-Mu’mineen, Hazrat Aisha who used to say that Nabi (Sallallaahu alaihi wasallam) used to pigeon-fly and he even showed a liking to it.” (Note, this is a concocted narration-Translator)

Upon hearing this, Haroon Rashid raged with anger and in a stern voice said, “Get out of my sight! If you were not from the Quraish, I would have expelled you!” And this is what happened, he was expelled after a few days. 

Imam Abu Yusuf was a great Qadhi who was in charge of all the courts of the government. A great Khalifah, Haroon Rashid, who was powerful and autocratic, yet his respect for Imam Abu Yusuf was such that he gave Imam Abu Yusuf permission to enter his court-room with his conveyance. Unlike others who had to keep their conveyance outside and walk in the court-room. When Imam Abu Yusuf would enter the court-room, Haroon Rashid would be the first to make Salaam. Imam Abu Yusuf had permission to enter the court-room at any time. 

Why do you come to Muhaddith Abu Mu’aawiyah in the Presence of Imam Abu Yusuf?
Hasan Bin Maalik said, “When we would go to Muhaddith Abu Mu’aawiyah to learn the Ahaadith pertaining to Ahkaam-e-Fiqh which were narrated by Hajjaaj bin Artaat, he would ask us, “Is Qadhi Abu Yusuf not among you?” 

We would say, “Yes, he is.”

Then in surprise he would say, “You people are strange! You leave Imam Abu Yusuf and come to me?!”

He further said, “We would gather by Hajjaaj bin Artaat. When he dictated Ahaadith to us, Imam Abu Yusuf used to memorize them. After classes, we would write down the Ahaadith from Imam Abu Yusuf.”

The Status of Hanafi Fiqh Someone once asked Imam Muzanee (Rahmatullahi alaih) (the most senior student of Imam Shafi’ee Rahmatullahi alaih) regarding the people of Iraq. He answered in the following manner:

“Their leader is Imam Abu Hanifah.The staunch follower of Hadith among them is Imam Abu Yusuf. The one who deduced the most Masaa’il among them is Imam Muhammad. The most analogical among them is Imam Zufar.”

You are One of Your Kind
Ibne Abi Imraan (who is one of Imam Tahaawi’s Ustaads) said, “I have seen Ali bin Ja’d Thawree to be a proficient and well versed person. I have seen Hasan bin Saalih to be a unique person of his time. I have seen Ameerul-Mu’mineen in Hadith, Imam Malik. I have seen Ibne Abi Thi’b endowed with distinguished and special qualities. I have seen Laith bin Sa’d to be inimitable in his era. I have seen Shu’bah bin Hajjaaj to be a unique person of his kind. However, I have not seen anyone possessing what Imam Abu Yusuf had.”

Great scholars of his (Imam Abu Yusuf’s) time have mentioned many praises regarding him. If all have to be mentioned, this book will become lengthy. 

Imam Abu Yusuf’s Beautiful Palace
Al-Qawwaas said, “Once I went to meet Ma’roof Karkhee. He asked me regarding the well-being of Imam Abu Yusuf. I told him, “Hazrat! He is unwell. His sickness is deteriorating.” 

Ma’roof told me, “See, if Imam Abu Yusuf’s sickness deteriorates and something happens (i.e.  he passes away) then inform me immediately! Don’t delay in informing me!” 

Al-Qawwaas further said, “As I left and passed Darur-Rafeeq, I saw Imam Abu Yusuf’s Janaazah emerging (i.e. being carried to the graveyard). People were gathering in multitudes. I also joined in following the Janaazah. Then I remembered Ma’roof’s words. I thought to myself that if I go to inform Ma’roof, I will miss the Janaazah Salaah. Ma’roof will miss the Janaazah as well. Nevertheless, I remained for the Janaazah Salaah.

Soon thereafter, I went to meet Ma’roof Karkhee and informed him of Imam Abu Yusuf’s demise.  He became extremely sad and remorseful. The colour of his face changed and he continuously repeated  ‘Inna Lillaah…’

I asked him, “O Abu Mahfooz! (This was his Kunyat). Why do you show such remorse, regret and sadness in missing the Janaazah Salaah?”

He replied, “Last night I saw a dream. I saw Jannat and I saw a splendid palace with beautiful curtains hanging and servants standing in wait. I asked the people of Jannat,“Who is this prepared for?”

They replied, “For Qadhi Abu Yusuf.”

I asked, “How did he achieve this stage? What earned him this splendid palace?”

They replied, “By virtue of him spreading ‘Ilm and patiently bearing the bitter tongues of adversaries. And him forbearing the torments of people with a smile on his face.”

If Only This Did Not Transpire! Abu Bakr Khassaaf (Rahmatullahi alaih) narrates from  his father that when Imam Abu Yusuf was on his  death-bed, he (Abu Bakr’s father) sat by his head side. Imam Abu Yusuf was asked, “Do you have any fear or grief in this state?”

He replied, “By Allah! Yes! Regarding one matter. Once, a Christian made a case against Haroon Rashid. I called for both, Haroon Rashid and the Christian. When the Khalifah Haroon Rashid came, a Musalla (rug) was spread on which he sat. However, I did not ask for a Musalla for the Christian to sit on. This is what bothers me. This is my heartfelt remorse and regret with which I am leaving this worldly abode. If only this did not transpire!”

Taqwa, Piety and His Children’s TarbiyatUpbringing
Ibrahim bin Jarraah (Rahmatullahi alaih) narrates, “Once we were sitting by Imam Abu Yusuf. Bishr bin Waleed was also with us. Imam Abu Yusuf’s son Yusuf was also present. They began discussing a Mas’alah. However, Imam Abu Yusuf looked intensely at his son and remarked, “What are you wearing?”

The reason was that his son wore an expensive Jubbah. On the other hand, Imam Abu Yusuf’s Taqwa and piety demanded non-tolerance at seeing his children donning expensive (and smart) clothes.

Zuhd, Wara’ and Ibaadat

(Zuhd-Abstinence from the luxury and comfort of the world.

Wara’-Very high state of Taqwa, awareness of Allah Ta’ala)

Ahmad bin Atiyyah said that Muhammad bin Sumaa’ah used to say, “Despite the lofty position of being a Qadhil-Qudhaat (chief judge), the responsibilities, tasks, managing the vast kingdom’s matters, seeing to basic needs etc. his daily Ma’mool (practice) was to perform hundred Rak’aats Nafl Salaah.”

Muhammad bin Sabbaah (Rahmatullahi alaih) said, “Imam Abu Yusuf was a pious man. He used to perpetually be in the state of Rozah (fast).”

Taqwa and Fear for the Aakhirat Imam Abu Yusuf (Rahmatullahi alaih) was extremely virtuous and pious. At times he was heard supplicating to his Rabb, 

“O Allah! You are aware that I have never committed a Haraam (forbidden) act, nor did I consume any Haraam wealth.

O Allah! You are aware that whenever two people (or groups) presented their cases to me, never did I favour any one of them nor did I desire that the judgement be in favour of a certain one of them, even if he was the Khalifah of the time.

O Allah! In return of this, do forgive me.”

Abu Hafs commented that Imam Abu Yusuf’s whole life is testimony to the above.

At times, Imam Abu Yusuf (Rahmatullahi alaih) was heard petitioning,

“O Allah! You are aware that whenever two parties came to me, and if one of them was weaker than the other, then I would always treat them equally. I treated the Khalifah and a normal layman /shopkeeper equally. Never was my mind (or heart) persuaded by the status, rank and distinction of any person.

O Allah! If I ever did so, then do forgive me.”

A Warrant of Jannah in a dream Imam Abu Yusuf (Rahmatullahi alaih) himself said, “Once I saw Imam Abu Hanifah in a dream and that he was in Jannat. He was surrounded by Sahaabah from all sides and he was in the centre. Upon seeing me, he said, “Abu Yusuf! Bring a pen and paper so that I can write down the names of my companions in Jannat.”  I said, “Hazrat! Do write my name in that blessed list.” Upon my request, Imam Abu Hanifah wrote my name also in the list.”

His Penitence and Focus on Allah Azza Wa Jall on His Deathbed Imam Abu Yusuf (Rahmatullahi alaih) fell ill a few days before his death. He sensed that his days were limited. He used to repeatedly say during these last few days, 

“I spent seventeen years as a Qadhi (in the work of Iftaa and Qadhaa etc.). Now my time is near (to leave this temporary abode-Translator).”

He used to be overcome with a unique Haal (spiritual ecstasy) during his illness.

The just and honest way in which  he managed the position of a Qadhi has been explained (in the period of which he was the Qadhi). However, in his last moments, he lamented, “If only I left this world inpoverty and hunger and I did not accept the post of a Qadhi! Then too I am grateful unto Allah that I did not commit Zulm (oppression) on anyone intentionally, nor did I favour a party, nor was it my desire that a particular party win a case.”

Imam Sha’bee writes in his Kitaab ‘Kifaayah’,

“When the agonies of death (Sakaraat) overcame Imam Abu Yusuf, he supplicated,

“O Allah! I always kept Your Kitaab, the Sunnah of Your Nabi and the Sahaabah’s views in mind (before passing a verdict). I made Imam Abu Hanifah a bridge between You and I. You are Most Aware that I did not have any enmity for any superior person nor any weaker one. Never was I inclined to a superior group,  nor  bigoted towards a weak man, party or group.

O Allah! In Your Knowledge if I am speaking the truth, then forgive me.”

Allaamah Ibne Jawzee (Rahmatullahi alaih) said,“On his deathbed, Imam Abu Yusuf was heard supplicating,          

“O Allah! You are well aware that I did not oppress anyone. I did not force anyone. I did not pass an incorrect verdict intentionally upon anyone. I passed my judgements whilst keeping Your Kalaam and Your Nabi’s Sunan (Hadith) in mind. Whenever I was confronted with any difficulty, I placed Imam Abu Hanifah between You and I. Imam Abu Hanifah was more aware and well versed of Your Ahkaam (Laws) than I and never did he overstep the boundaries of Your Ahkaam (Laws).”

The Stages of Imam Abu Hanifah and Saahibain-Imam Abu Yusuf and Imam Muhammad (Rahmatullai alaihim)
Ibne Abi Rajaa’ narrates from Muhammadiyah (who was regarded to be from among the Abdaal-a class of Auliyah), 

“Once I saw Imam Muhammad (Rahmatullahi alaih) in a dream. I asked him, 

“O Abu Abdillah! How did Allah treat you?”

He replied, “Allah forgave me and told me, “If I wanted to punish you, I wouldn’t have made you a treasure of ‘Ilm (i.e not given you so much of Knowledge).”  

I asked him, “What about Imam Abu Yusuf?”

Imam Muhammad replied, “Fawqee.” (i.e. he is in a higher stage (of Jannah) than me.)

I asked, “What about Imam Abu Hanifah?”

He replied, “Fawqahu Bitabaqaat.” (i.e he is in A’laa ‘Illiyeen which is many stages above him.)

The Acknowledgement of Opponents
It is written in Hadaaiqul-Hanafiyah that a day after Imam Abu Yusuf passed away one of his adversaries was seen much grieved and sorrowful. When people enquired about this state of his, he replied, “Last night in a dream I saw Imam Abu Yusuf in Jannat. I asked the door-keepers of Jannat as to what Amal (action) Imam Abu Yusuf did which earns him this lofty stage.

They replied, “He acquired and taught ‘Ilm with patience and endurance and due to spreading and propagating ‘Ilm.”

Golden Words of Advice Hereunder are a few golden and precious words of advice this great Imam offered. After all, studying and reading his life which bears testimony to his handing himself over to ‘Ilm and be known as a mountain of knowledge and playing an important role in the Hanafi Math-hab, one would have asked him for Naseehat if he was alive today. However, he has left behind plenty of advice and examples of how to treat and learn ‘Ilm. For the benefit of the reader we present some hereunder. 

➡ Imam Abu Yusuf would advise his students, “O Students! Learn and study ‘Ilm only and solely for the pleasure of Allah. Do not entertain any other intention with it. It is my experience that in whichever class/lesson I sat submissively I left the Dars with dignity and honour. And in whichever Dars I sat with arrogance and vanity, I left with disgrace.” (This is a very important Sabaq (lesson) for students of Deen. Always sit with utmost respect, humility and attention in front of your Ustaad. A student of Deen should never point out faults and errors of his Ustaad. This leads to his quick destruction in both, Dunya and Aakhirat-Translator.) 

➡ “Abstain from the company of the one who is oblivious (fearless) of the disgrace and humiliation of Qiyaamat.”  (Students of Deen should befriend people who speak and discuss Deeni topics in their free time. There is great harm in discussing worldly and non-Deeni topics in one’s free time. This results in the Noor of ‘Ilm evaporating from one’s heart which leads to one failing to gain Tafaqquh (a deep and thorough understanding of Deen, Masaa’il, Fiqah, Hadith, Tafseer etc.-Translator.) 

➡ Imam Abu Yusuf (Rahmatullahi alaih) would say, “Ilm is such that if you hand yourself fully to it, it will give you in return only a little of it. When you have acquired some of it, don’t relax on it (the little you have). Infact, continue in its quest (to gain and learn more).”  

➡ “It is a disgrace for government officials to be shabbily dressed and live a life of jest (play, amusement, fun, sports, touring, merrymaking and transgressing the Laws of Allah). However, it is an honour for Ulama (Hufaaz are also included-Translator) and Qudhaat to live a simple lifestyle.” 

➡ “The one who searches for Naadir (rare and scarce) Hadith will fall prey to slandering (unintentionally) Nabi (Sallallahu alaihi wasallam).” 

➡ “There are three fundamental Ni’mats (bounties):  

1. Islam- No Ni’mat can be perfect without it.

2. Health- There is no pleasure in any leisure without it.

3. Independency- Without which one will experience no Sukoon (peace of mind).”

Reply to Slander on Hadhrat Abu Sufyan (Radhiyallahu Anhu)

Here is a post of a XXXXX scholar – XXXXXX- who is both provocative and controversial. He denies being Shi’i or Zaydi:

“KNOW YOUR HISTORY: The night before the Conquest of Makkah, the leader of the Kuffar of Quraysh, head of the Umayyad Clan and chief enemy of Islam Abu-Sufyan was brought to the Tent of the Prophet (SAW) under the protection of al-Abbas (RA). When Umar (RA) saw him, he continuously tried to kill him, but the Prophet (SAW) prevented Umar (RA) from that due to the protection granted by his uncle al-Abbas (RA). Thereafter, the Prophet said to Abu-Sufyan: “Isn’t it high time you testified that there is no God but Allah?”. Abu-Sufyan replied: “I guessed if there was another God, he would have helped me by now!”. Then the Prophet (SAW) said: “Isn’t it high time you testified that I am the Messenger of Allah?”. Abu-Sufyan replied: “My heart is still doubtful of that”. Then al-Abbas (RA) looked at Abu-Sufyan and said: “WOE UNTO YOU! TESTIFY OR I WILL CHOP YOUR HEAD OFF”. So Abu-Sufyan proclaimed the Shahadah.” (سيرة ابن هشام و تاريخ الطبري و سيرة ابن كثير)

And here are comments from him on this post:

“The Prophet (SAW) considered Abu-Sufyan and his sons amongst the Mu’allafati Qulubuhum i.e. “Those new converts who hearts must still be SOFTENED TOWARDS ISLAM”!!! This was obvious as he had NOT accepted Islam by his free-will but due to fear. Thats why they were given lots of MONEY after Hunayn but the proper Sahabah were not given anything or very little (they didnt care about Dunya in any case). His wife Hind cursed him when she heard he had recited the Kalimah. The Prophet (SAW) then made her blood Halal, even if she was next to the Kabah. SO she ran away, and then later on entered Islam in a devious manner, in order to save her life. Anyways, after the Batte of Hunayn, the Prophet (SAW) did not take Abu-Sufyan with in the Battle of Tabuk. He was left in Makkah. Ulama mention that the reason the Prophet (SAW) left Ali (and not others like he would normally do) in Medina was to safeguard Medina if Abu-Sufyan decides to attack it.”

“I dont consider Abu-Sufyan and outright Munafiq. I believe he eventually realized that his beloved Kufr Days were over and that Arabia was never going to return to Shirk. For this reason, the Prophet (SAW) send Khalid bin al-Waleed WITH ABU-SUFYAN to demolish the Idol of al-Lat, after the people of Taif had accepted Islam. However, he continued to seek power and fame. Tribalism remained his motive, and was inherited by his family. We don’t see much of Abu-Sufyan after that except that he came to the Prophet (SAW) saying: ‘Your SAHABAH dislike me and my family, so please give us some position so that we may retain our respect’. Then he requested that the Prophet (SAW) use his son Muawiyah as a writer as he knew how to read and write. So the Nabi (SAW) used Muawiyah to write some letters, though NOTHING of the Qur’an. The Qur’an was primarily written by ALI (who was the actual writer of the Prophet), and Ubayy and Zaid bin Thabit, among other seniors.”

“After the death of the Prophet (SAW), we see Abu-Sufyan coming to Ali (RA) and condemning the Khilafah of Abu-Bakr (RA) and ridiculing it. In fact, he promised Ali that he will fill Madina with the men and horses of Quraysh to uproot the lowly Abu-Bakr and appoint Ali. But ALI rebuked Abu-Sufyan and chased him out saying: “You REMAIN an enemy of Islam. We are satisfied with Abu-Bakr”!!!”

“One cannot compare Sayyidna Umar (RA) with people like Abu-Sufyan. Firstly, Umar accepted Islam willingly and when there was NO WORLDY BENEFIT in accepting Islam. Secondly, Umar spent years defending Rasul-Allah (SAW). Abu-Sufyan did nothing of the sort. Thirdly, Umar is praised in Quran as from the Sabiqun, and in many Ahadith by name, while Abu-Sufyan is from the Mu’allafah and never praised by the Rasul (SAW). He was not from the Sabiqun or Muajirun or Ansar (but was thier arch enemy). In fact, in the terminology of the Salaf, he wasn’t even from the Sahabah. The Sahabah never used the term “Sahabi” for people like Abu-Sufyan.”

“Our problem today is that, under a highly exaggerated, distorted and even un-Quranic perception of “Suhbah and Sahabah” we are treating Abu-Sufyan as equal to Abu-Bakr, Muawiyah as equal to Ali, Yazid as equal to Husayn…etc. One MUST distinguish between those who are called “Sahabah” simply due to being part of that generation, and those who are the Actual Sahabah, praised in Quran and Hadith. To use Ayat revealed in praise of the actual Sahabah as in praise of Abu-Sufyan is utterly RIDICULOUS because when those Ayat were revealed Abu-Sufyan was still a Kafir FIGHTING THOSE VERY SAHABAH who the Ayah was praising!”

Any comment,

My Reply (Maulana Sulayman al-Kindi):

wa alaykumus salām

Whether this person is Rāafiḍhī or not, his style is the same. Mix one lie and distortion with many truths and the entire truth becomes a lie. If we refer to Ibn Hishām (Allāh’s mercy be upon him) whom he supposedly references, the section he CAPS locks actually reads:

، فلما رآه رسول الله صلى الله عليه وسلم قال : ويحك يا أبا سفيان ، ألم يأن لك أن تعلم أنه لا إله إلا الله ؟ قال : بأبي أنت وأمي ما أحلمك وأكرمك وأوصلك ، والله لقد ظننت أن لو كان مع الله إله غيره لقد أغنى عني شيئا بعد ، قال : ويحك يا أبا سفيان ألم يأن لك أن تعلم أني رسول الله قال : بأبي أنت وأمي ، ما أحلمك وأكرمك وأوصلك أما هذه والله فإن في النفس منها حتى الآن شيئا . فقال له العباس : ويحك أسلم واشهد أن لا إله إلا الله وأن محمدا رسول الله قبل أن تضرب عنقك

When Allāh’s Messenger صلى الله عليه وسلم saw him he said, “Woe unto you Abū Sufyān!” Has the time not yet come for you to know that there is no god but Allāh?” [Abū Sufyān] replied, “May my father and mother be sacrificed for you. How forbearing you are! How noble you are! How you maintain ties of kinship! By Allāh! It has already occurred to me that were there a god besides Allāh he would have helped me by now.”

[Allāh’s Messenger صلى الله عليه وسلم ] said, “Woe unto you Abū Sufyān!” Has the time not yet come for you to know that I am Allah’s Messenger?”

[Abū Sufyān] replied, “May my father and mother be sacrificed for you. How forbearing you are! How noble you are! How you maintain ties of kinship! As for this, by Allah, there remains something in me until now.”

Al-‘Abbās then said to him, “Woe unto you! Accept Islām and testify that there is no god besides Allāh and that Muḥammad is Allāh’s Messenger, lest your neck is struck!”

Whilst Abū Sufyān (may Allāh be pleased with him) might not have entered Islām with the same enthusiasm compared to others, that does not detract from the Ahlus Sunnah recognising him as a Companion of Allāh’s Messenger صلى الله عليه وسلم of whatever degree. The slanderer you write about is most dishonest. He deliberately censors the respectful words of Abū Sufyān (may Allāh be pleased with him) towards Allāh’s Messenger صلى الله عليه وسلم . The general warning of al-Abbās (may Allāh be pleased with him) that he may be slain on the morrow if the Muslims entered Makkah forcefully, is distorted into an immediate ultimatum to accept Islām or die.

Interpretation is based on context and not one’s personal agenda. If there are incidents of Allāh’s Messenger صلى الله عليه وسلم forcing someone to embrace Islām or die, it may be in the fairy tales of the Rawāfiḍ. As for the Muslims, we know of his anger when a Muslim slew an unbeliever in the heat of battle just after the unbeliever proclaimed the declaration of faith. Furthermore his anger was based on Allāh’s condemnation of the incident. [an-Nisā: 94]. The Qurān and Sunnah belie any possible existence for a context of Abū Sufyān (may Allāh be pleased with him) facing the choice of embracing Islām or immediate decapitation. Yes, if he had resisted the next day in battle, he most certainly would have deserved such a fate.

Indeed, the possible Rāafiḍhī does not insult Abū Sufyān, but he insults Allāh’s Messenger صلى الله عليه وسلم . For he not so indirectly claims his intelligence, judgement and insight to be greater than that of Allāh’s Messenger صلى الله عليه وسلم who appointed Abū Sufyān (may Allāh be pleased with him) over Najrān, a position he held at the time of the demise of Allāh’s Messenger صلى الله عليه وسلم . If it is so clear to the slanderer that Abū Sufyān (may Allāh be pleased with him) only accepted Islām for worldly gain, does he not slander Allāh’s Messenger صلى الله عليه وسلم and say that he was blind to all this? Is it not in fact wrong to intentionally and knowingly appoint such a person over the affairs of the Muslims? The slander is not against Abū Sufyān (may Allāh be pleased with him), it is against Muḥammad صلى الله عليه وسلم .

Much can be said in response to the lie that he never defended Allāh’s Messenger صلى الله عليه وسلم . Instead I shall simply quote one incident from al-Muntaqā of as-Sayyid Muḥibbuddīn al-Khaṭīb:

During the Jihād of aṭ-Ṭāif an arrow struck Abū Sufyān’s eye. Allāh’s Messenger صلى الله عليه وسلم said to him, “If you wish, I shall pray for you and Allāh will restore your eye. But if you wish, be patient and you will have Paradise.”

Abū Sufyān replied whilst experiencing that severe pain whose reality only one who has suffered the same can understand, “I choose Jannah.”

This is a promise guaranteed by the Prophet صلى الله عليه وسلم during the most perfect form of worship i.e. Jihād. Abū Sufyān is in Paradise and may those who harbour evil against him have their noses rubbed in the depths of Hell.

Hind – may Allāh be pleased with her
Similarly whilst all accounts do mention Hind (may Allāh be pleased with her) veiling herself out of fear, why should we bother by the childish allegation of “devious”. Devious is he who pretends that Hind could not have fled Makkah, as others had, if she was a die-hard unbeliever. Devious is he who omits the fact that Hind revealed herself before the completion of the oath of allegiance and Allāh’s Messenger صلى الله عليه وسلم smiled at her whilst the stern ‘Umar (may Allāh be pleased with him) laughed. [Tafsīr Ibn Kathīr]. Devious is he who fails to mention that the oath was administered under the injunction in al-Mumtaḥinah, “O Prophet! When the believing females come to you to pledge allegiance unto you…” Thus by Allāh’s Messenger صلى الله عليه وسلم completing the oath, he recognised Hind as a believer on Allāh’s behalf. Such recognition is far superior to the mud cast by the devious one against the Companions of Allāh’s Messenger صلى الله عليه وسلم .

Scribe of the Qurān
I leave it to you to choose between the slanderer saying that Mu‘āwiyah (may Allāh be pleased with him) was not a scribe of the Qurān and the testimony of al-Imām Aḥmad, “Mu‘āwiyah, may Allāh be pleased with him, was the scribe of Allāh’s Messenger صلى الله عليه وسلم . He was his Companion, brother-in-law and his confidant in regards revelation.” [ash-Sharī‘ah lil Ājirī]

The Imām was also asked, “What do say in regards one who says, ‘I do not call Mu‘āwiyah a scribe of revelation, nor maternal uncle of the believers, for he usurped the Khilāfah with the sword.’”

He replied, “This is an evil and rejected statement. Avoid such people and do not sit with them. We should clarify their affair to the people.”

Those whose hearts were softened
Was this person born on the moon to claim that we regard all the Companions on the same level? One with basic knowledge knows that Abū Bakr (may Allāh be pleased with him) was the greatest amongst them. The Four Khulafā’ were superior to the others. The Ten blessed with tidings of Paradise are higher than the others. Those who never fought at Badr can never equal the 313 who did. Yet even those on the lower levels who only embraced Islām after the Conquest of Makkah and whose hearts required softening occupy spectacularly lofty ranks and Allāh Himself promises them:

…those amongst you who spent before the Conquest and fought are not equal [to those who came later]. They are of immense greater rank than those who spent later and fought. Yet for each has Allāh promised goodness…. [al-Ḥadīd: 10]

A word of advice
It may be said that my reply should have been much longer and tackled every statement. I find it fruitless to tackle every word of falsehood spoken. There are oceans of falsehood to occupy us and keep up from doing what we should. Concentrate on primary principles and be firm on them. If we discuss theology with Christians for example, do we focus on circumcision and pork or do we discuss the essentials of Trinity vs Monotheism?

The religion born from filth focusses on filth and slander. Rather than doing good, they have enough fairy tales to keep you occupied for ten lifetimes. Do not become unintentionally ensnared in such traps of lies and semantics.

سليمان الكندي


Bollywood movies and bollywood love-songs are two great fitnahs that has entered almost every Muslim home and it has engulfed most of the Muslim women of today the same way football & cricket has overwhelmed most of the Muslim men of today.

The Hindus are people who are known to be mostly idol worshippers and they are not even apologetic about it, infact they dont even hide it, they clearly show it in their movies to whom it may concern, they mainly worship fire, snakes and female gods. Yet, the muslims of today watch them, admire them, wish to be like them, envy them and even crush on them.

The Hindus are people who clearly commit shirk and roast their dead ones, yet the muslims are still watching their movies with passion and even taking them as role models: “I want to be like chopra I love kareena. Raj is cute. Khan is a ladies man. Sonia is pretty.” e.t.c. 

But the salaf are there with voluminous stories with unimaginable achievements and you don’t even know their names let alone their stories. 

Many bollywood movies practically ridicule the ‘Niqab’ by making their worthless female actresses wear it to play pranks on people or use it as a disguise to commit various crimes in their movies.

This kind of scenario should hurt and annoy a believer ordinarily, but some of our niqabites are still watching such movies while smiling at it, even when a great symbol of Islam is being smeared by those pathetic unbelievers. 

Beware of being “pleased” with an evil action that is being perpetrated by the unbelievers, because the wife of prophet Lut (alayhissalam) did not partake in the homosexuality of the people of Lut, but she was merely “pleased” with their homosexuality, so Allah destroyed her along with them. .

Many muslim sisters of today don’t even know that the henna and khol originated from the sunnah, they only apply it because they saw bollywood girls doing it, not knowing that the sahabiyyat were the foremost in it, and henna has been existing long before India itself got its name. 

Many bollywood lovers don’t know the meaning of “sabahul khayr” but they always chant “salaam namaste”, misplaced priorities. The unbelievers are proudly displaying their kufr and obscene way of life but many muslims are “shy” to show their Iman and we have become so apologetic. How will islam conquer the kufr in the whole world, when many muslims are smiling at kufr and are ‘pleased’ with the kufr itself? .

Allah says: Oh you who believe, enter into Islam “completely”, and do not go follow the footsteps of shaitan for he is to you, a plain enemy. [Surah Baqarah: 208]

Headgear (Topi) & Islam

[Majlisul Ulama]

WHEN A YOUNGSTER allegedly presented his kufr leanings to his allegedly ‘molvie’ teacher regarding the Wajib (compulsory) Sunnah practice of wearing a topi (Islamic headgear), his errant modernist uncle with kufr leanings of equal or worse intensity, patted himself on his own back by blurting out: “I was very proud of my nephew.”

In an attack on the Sunnah of Rasulullah (sallallahu alayhi wasallam) – on the Sunnah of the Islamic Headgear which is compulsory at all times, not only when performing Salaat – the miscreant uncle writing in the modernist tabloid, Al-Qalam, sought to elevate his little nephew by denigrating the child’s Ustaad. In brief, the kufr argument goes as follows:

➡ The Sunnah headgear is nothing – it is non-sense – it is a mockery. This is the clearimplication

➡ There is no ‘daleel’ for the claim that the topi is necessary – as if the miscreant modernist writer understands anything about daleel.

➡ The ‘molvie’ teacher was allegedly stumped by the stupid alleged argument of the child.

➡ The book, Fiqh us-Sunnah of the modernist Egyptian writer, Sayyid Sabiq, supersedes the consensus of the entire Ummah – of the Aimmah-e-Mujtahideen, of the Fuqaha and the 14 century practice of Islam, viz., the compulsory wearing of a topi or Islamic headgear.

➡ That what is written by Sayyid Sabiq is the final word in daleel. In fact it surpasses the Dalaail of the Fuqaha (Jurists of Islam) – those Jurists who were the Students of the Sahaabah.

Citing from Sabiq’s book, the miscreant modernist presents the following passage in refutation of Islam’s practice of the topi:

“Ibn Asakir related that the Prophet would sometimes remove his cap and place it in front of him as a sutrah. According to the Hanafiyyah one can pray with his head uncovered. In fact they prefer this if it is done out of a sense of humility and awe. There is no evidence whatsoever that it is preferred to cover one’s head while praying.”  

If the so-called ‘scholar’, Sabiq, had failed to understand the narration he had cited due to his own shallowness of understanding and deviation from the Path of the Sunnah, then we can overlook the miscreant modernist’s inability to grasp what the cited Hadith states, conveys and implies. It should be understood that Sayyid Sabiq is not an authority on the Shariah. He is one of the semi-modernist deviates who finds it difficult to distinguish between right and left, light and darkness. When a man quotes a total non-entity as his daleel, then it is a vociferous proclamation of his own ignorance. His talk about ‘daleel’ is truly laughable.  

The very first thing which is portrayed saliently in Ibn Asakir’s narration is the irrefutable fact that it was the permanent practice of Rasulullah (sallallahu alayhi wasallam) to wear a topi, hence the statement:“…the Prophet would sometimes remove his cap…”  This statement knocks the bottom out from Sabiq’s claim, from the miscreant’s ‘daleel’ and from the child’s alleged argument which the phantom ‘molvi saheb’ allegedly could not answer. 

The narration does not even allude to a bare-head practice which modernist Muslims have acquired from their western kuffaar masters and teachers. It plainly states that Rasulullah (sallallahu alayhi wasallam) would sometimes depart from his normal permanent practice of wearing his topi and use it for a specific purpose. The narration does not purport that Rasulullah (sallallahu alayhi wasallam) usually or permanently performed Salaat without a topi / turban. And a turban without a topi is haraam

Furthermore, the narration explicitly states that Nabi (sallallahu alayhi wasallam) would sometimes remove his topi to use it “as a sutrah”. In this narration which the modernist deviate seeks to present as a ‘daleel’ for the bare-head kufr practice, there is no mention of ‘sense of humility and awe’.  The reason for this sometimes (rare) practice of Rasulullah (sallallahu alayhi wasallam) is explicitly stated to be “as a sutrah”. We presume that the miscreant modernist understands what a sutrah is, hence we shall not elaborate on its need and significance. Every Muslim who possesses a basic education of the elementary Deenyaat taught to seven year olds in the Maktabs, will know that a topi is not normally used as a sutrah. For some reason or the other, Rasulullah (sallallahu alayhi wasallam) used his topi on the particular occasion as a sutrah.  He had removed his topi for a reason – a good reason – to use it as a sutrah. He did no remove his topi in emulation of the kuffaar practice which the modernist deviates in our age have adopted as their ideal and permanent practice, and in opposition and derision of the Sunnah practice of covering the head. 

Far from Ibn Asakir’s narration being a ‘daleel’ for the kufr practice of baring the head, especially in Salaat, it is on the contrary a confirmation of the Waajib practice of covering the head. The sometimes dimension explicitly and emphatically confirms the imperativeness of donning a topi, especially for Salaat purposes because it clearly conveys to men of intelligence – not to modernist ignoramuses – that Rasulullah (sallallahu alayhi wasallam) always wore a topi and on this particular occasion he had departed from his usual practice to use his topi as a sutrah. The attitude of an intelligent Muslim of sound Imaan would be to seek an explanation for Rasulullah’s occasional and rare departure from his permanent practice and Sunnah. The intelligent Muslim will not attempt to justify and solidify a kaafir style by means of the Nabi’s occasional practice, moreover when the reason for the exception is clearly stated. 

The modernists should engender in themselves the ability to ruminate although the density of their intellectual faculty and contamination of their Imaani faculty do make this difficult. They should make an effort to view narrations with their Aql, not with their nafs (emotion). Why would a professed Muslim seek to negate a practice which the Ummah has inherited from the Sahaabah? And, why will a professed Muslim prefer a style which is salient and lovable to the kuffaar? It is not only the issue of the topi. There is a deep disease gripping at the hearts of modernists – the disease of kufr and nifaaq. It is to these diseases they have to jar their hearts and ponder and try to fathom the direction in which they have drifted and in which they are abysmally sliding. 

Then on the basis of this narration, Mr. Sayyid Sabiq, the so-called Egyptian scholar who is the uncle’s ‘daleel’, claims: “According to the Hanafiyyah one can pray with his head uncovered.”
This is a stupid falsity which Mr. Sabiq has sucked out from his nafs because he, himself inclines to the western kuffaar practice of exposing the head. Mr. Sabiq has absolutely no Shar’i proof for this stupid arbitrary conclusion which he has erroneously made on the basis of Ibn Asakir’s narration. According to the Hanafiyyah (the Hanafis) and the entire Ummah, it is necessary to cover the head, not only during Salaat, but at all times. In fact, Imaam Abu Hanifah (rahmatullah alayh), the leader and chief of the Hanafiyyah, was so rigid in wearing his topi that even in privacy he did not bare his head. When he was asked about his practical emphasis and rigidity in this regard, Hadhrat Imaam A’zam (rahmatullah alayh) replied: “Should I not feel shy for the Angels?” Imaam Abu Hanifah (rahmatullah alayh) abhorred being without a topi even when he was alone in his bedroom because he did not want the Malaaikah to see him bare-headed like the kuffaar. So, what Mr. Sabiq has alleged is plain drivel which he was constrained to gorge out in justification of the western practice of immodest baring of the head – a practice which is abhorrent in Islam. The abhorrence of this western kuffaar practice is amply illustrated by the fact that the Fuqaha have ruled that a man who struts about in public without topi is Mardoodush Shahaadat, i.e. his testimony is unacceptable in an Islamic Court of Law. The uncle’s daleel is thus arrant nonsense and a display of stupidity which he has irrationally exhibited in a puerile attempt to present Islamic validity for a practice which is a conspicuous feature of identification in the western kuffaar culture. For the uncle, the warning of Rasulullah (sallallahu alayhi wasallam) should be an adequate eye-opener:

“Whoever emulates a nation becomes of them.”

The proud uncle and all those of his ilk should at least be honest to themselves by acknowledging only to themselves that they have acquired the bare-head practice from their western tutors. Never did they gain this immodest practice from the Sahaabah or from the Taabieen or from the Tabe Taabieen or from the Ummah at large.

To this day it is the Sunnah of the Ummah at large, of course with the exclusion of the western-educated deviates – to wear topis  and amaamahs. The uncle knows in the innermost recess of his heart to which camp he belongs inspite of the external profession of Islam.

The claim that “according to the Hanafiyyah, one can pray with his head uncovered ” is a deception intentionally fabricated to mislead. It is similar to saying:  according to the Hanafiyyah, one can pray with the entire body naked as long as the portion from the knees to the navel is covered”. Or it is like saying: according to the Hanafiyyah one can pray, with his wife’s dress. Or like saying: according to the Hanafiyyah one can pray with his  kurtah wrapped around his satr  zone, and his pants wrapped around his upper body. In fact, according to all the Math-habs, the Salaat will be validly discharged in any one of these styles of lunaticism. But, is it permissible to perform Salaat in such an evil state without valid reason? Does the modernist cult inherited from westernism tolerate that a person performs Salaat dressed in his wife’s dress, and then step into the Musjid to advertise his style, and then to argue that his satr is covered, hence his Salaat is valid? Unisex garments are valid wearing apparel in the cult the modernist deviates emulate. But, does the Imaani intelligence of the Mu’mineen tolerate performance of Salaat in such maloon attire?

We are certain that inspite of the  uncle’s modernity and deviation from the Sunnah, he has not yet  degenerated into the despicable  rut in which the derangement of  a man’s natural attitudes  constrain wholehearted  acceptance of the male’s 
acclimatisation to attire which  belongs exclusively to the  female’s wardrobe. We are sure that as yet, the uncle does not believe that one can pray with the panties and dress of one’s wife.  If he has already degenerated to the degree of acceptance, then of  course, this naseehat is not meant for him by any stretch of  imagination. Assuming that he  still enjoys the degree of  intellectual equilibrium and  discernment which make such  female attire reprehensible for a  male, then it shall be argued that tashabbuh bin nisaail mu’minaat (emulating the Believing women  of Islam) is a lesser crime than tashabbuh bil kuffaar (emulating  the kuffaar). But while our uncle  will most assuredly castigate a  man who struts around in his  wife’s dress, notwithstanding her being a pious Muslimah, he condones and reveres a man who adopts the bare-head practice of the kuffaar. Let everyone understand this mas’alah clearly – From the time of Hadhrat Aadam (alayhis salaam) until the advent of Muhammadur Rasulullah (sallallahu alayhi wasallam), and from his time until this time, it always was the practice of all Muslim Ummats to cover their heads. The lewd custom of baring the head developed just recently in emulation of the western kuffaar

It should also be understood that the reprehensibility and the lewdness of head-exposure no longer have gravity and notoriety because Muslims by their adoption of western norms have lost their Imaani inhibitions to evil and immodesty. They have become thoroughly desensitised. Their acclimatisation to western norms and styles has blinded them, hence they are unable in their spiritual blindness to perceive the degree of the evil which accompanies the bare head. 

In an attempt to vindicate his overt profession of Islam, the uncle avers: “…..I will be accused, because I am ‘anti-‘ulama’. I am not.” In fact, uncle is anti-Sunnah – anti-Islam. The Ulama are proud scapegoats because Rasulullah (sallallahu alayhi wasallam) has made the Ulama-e-Haqq the Shields which protect his Sunnah. It is these Shields which guard the Shariah ensconced in the Qur’aan and the Sunnah. The uncle’s pleading of not being ‘anti-ulama’ neither impresses nor conceals the kufr which springs from a corrupt mind and a heart despoiled by kufr inclinations and preferences. For the benefit of such modernist brothers who have as yet not degenerated into the lowest ebb of deviation which qualifies a man for kufr and irtidaad, the Fuqaha have ruled: “Miswaak is Sunnah, but its denial is kufr.”  

Denying, ridiculing, mocking and treating with disdain and insignificance any act, teaching, practice, custom, tenet or belief of Islam is kufr. So, if uncle and his ilk are not comfortable with a topi in front of western eyes, then let them discard it while acknowledging their Imaani deficiency to themselves in their hearts. At least, then  there is some hope that when the “hearts and eyes of men are upturned” – Qur’aan, at the time of Maut, the Kalimah may still manifest itself on the tongues of such corrupt and unjust deviates who spent and abused their entire lives imitating a people who wallow in physical and spiritual najaasat – janaabat and kufr

As for Mr. Sabiq’s Fiqhus Sunnah, it is an insult to place it alongside or in the same shelf on which the Kutub of the Fuqaha of Islam are placed. Neither Mr. Sabiq nor his book has any standing in the firmament of Islamic Uloom. The poor molvi sahib while totally unimpressed with the stupid ‘daleel’ of the child, was constrained to maintain silence in consideration of his job. While he is a molvi sahib to be pitied and sympathised with, he is not an Aalim of the Deen in the meaning of the Qur’aan. 

The article written by the uncle is drivel from beginning to end. In it he only spews out the noxious effects of the ilhaad which the heart harbours. His claims and arguments are too puerile, insipid and Islamically ridiculous to entertain intelligently. 

Our booklet, Islamic Dress Code According To The Sunnah , discusses the issue of the topi in greater detail.  Salaam on those who follow the Hidaayat of Allah.  
P. O. BOX 3393

The Mustahab Manner Of Clipping Nails

[Compiled from various sources]

Hadhrat Anas (Radhiyallahu Anhu) relates that the Messenger (Sallallaahu alayhi wasallam said, 

“Do not let forty days elapse without  trimming the moustache and pairing  the nails.” [Muslim]

Meaning that we should cut our nails  within forty days. It has been stated that the consequence of keeping long nails are:

1. There will be no blessings in 
your wealth.

2. You will become poor.

3. Illness will plague you.

4. Almighty Allah and His Holy Prophet  Sallallahu Alayhi Wasallam will be  displeased with you.

5. The devil sits on long nails. 

The Messenger Sallallahu Alayhi Wasallam would cut his nails every fifteen days.


The preferred way of cutting the nails is as follows: Start with the right hand. Index finger, fore finger, ring finger  and little finger. Then move onto the left hand. This time start with the little finger first, then ring finger, fore finger, index finger, the thumb and  lastly the thumb of  the right hand. (repeat) (ask if the process is understood, if not repeat a 3rd time) It is recommended to wash the hands  after cutting the nails. The  following order when clipping is preferred for toe nails: Again start with the  right foot. Small toe first and proceed  until the big toe. Then move onto the  left foot. This time you start with the big toe and conclude with the small toe. (repeat) (ask if the process is understood if not repeat a 3rd time).

Nowadays it is common to see sisters with nail polish or fake nails on. It is  NOT permissible by Shari’ah (Islamic law) to do this. Most of the nail  varnishes are made from unlawful (haraam) ingredients. If you apply nail polish a coating is formed on top of your nails. This prevents water from  penetrating fully into your nails whilst performing ablution or ghusl. Ablution and ghusl are incomplete and any acts of worship carried out are not accepted. If your ablution and ghusl are not accepted you are counted as impure and the angels do not enter that house where there is a impure person. However, the same acceptable effect  can be created on your nails by  applying henna. This is a recommended act. As stated in a Hadeeth taken from Abu Dawood: Hadhrat Aisha  Radhiyallahu Anha narrates, “A women made a sign from behind a curtain to indicate that she had a letter for the Apostle of Allah Azza wa jal. The Prophet Sallallahu Alayhi Wasallam  closed his hand saying, “I do not know  this is a man’s or a woman’s hand”. She  said, “No a woman.” He Sallallahu Alayhi Wasallam said, “If you were a  woman, you would make a difference  to your nails. Meaning with henna”. A  lot of sisters, without realising bit their nails. This  should not be done as it is  disliked and a predisposition to  infectious diseases. For example if one  has big nails more then likely that under the nails there will be germs  and bacteria. When the nails are bitten the germs are  transferred into the mouth and down the gut and into the stomach. Many sisters tend to bit their nails because they can’t be bothered cutting them or  because they have a  habit of  doing do. This habit can be  broken if sisters made the intention to cut their nails  because it is Sunnah  to do so and Insha Allah Azza wa jal they will  gain reward.

To recap-Nails should be cut within  40 days. It is Sunnah to cut our nails every 15 days. Nails should not be bitten. For hand nails, start with  the right hand index finger and finish  with the right hand thumb. For the feet start with the small toe on the right  foot and finish with the small toe on  the left foot. After cutting the nails  bury them all. We are all made from  the soil, thus we should be put back to the earth. May Allah Azza wa jal give us all the ability to act upon what has been said today and give us the ability to  teach others the way of clipping the nails.



Is there any SUNNAT of cutting nails? i.e: Is there any day preferred to cut nails or any preferred order of cutting nails or particular day in which it is preferred not to cut nails. 


Assalāmu `alaikum Warahmatullāhi Wabrakatuh, 

Pairing ones nails is a sunnah of Nabi salallahu alayhi wasallam. The nails should be paired whenever the need arises. 

῾Allāmah Tahtāwi rahmatullah alayh (d.1231H) mentions that nails should be paired once a weak and preferably on a Friday. If one delays from pairing once a week (due to slow growth of nails or some other reason) then he should pair them once in fifteen days. Leaving the nails unpaired for more than forty days is a sin. 

There is no sunnah of pairing the nails in a specific sequence or order. However, there are different opinions about what is the preferred sequence. 

Imām Ghazāli rahmatullah alayh (d.505H) has preferred and expounded on a particular sequence for pairing nails in his Ihyā’ Ulūmid Dīn. He mentions that one should start pairing the nails from the Shahadah finger of the right hand and then move towards the right till the small finger. Then one should start with the small finger of left hand and move towards the thumb of the left hand. Finally one should finish pairing at one’s right thumb. 

῾Allāmah Nawāwi rahmatullah alayh (d.676H) has mentioned in his Al Majmū῾Sharhul Muhadhib that this view of Imām Ghazāli rehmatullah alayh is acceptable except for the part where he says that the right thumb should be delayed it the end. ῾Allāmah Nawāwi rahmatullah alayh says that pairing the right thumb before starting the left hand will fulfil the preference of “beginning (an action) with the right”. 

Mullah ῾Ali Qārī rahmatullah alayh (d.1014H) has thus conclusively mentioned in Mirqāt ul Mafatīh Sharah Mishkātil Masābīh that the preferred method is to start from the right index finger (Shahadah finger) to the right small finger then the right thumb. Thereafter, for left hand start from the small finger and ending towards the thumb. 

Pairing of the toe nails will be from the small right toe to the small left toe. 

With regards to specifying a particular day too, different opinions have been mentioned in the books. ῾Allāmah ibn Hajar rahmatullah alayh makes clarification of these views and mentions that the most appropriate view is that there is no reason to make any day specific for pairing ones nails. However, one may choose Jumu῾āh (Friday) to pair ones nails since most people reserve this day to clean themselves and beautify for the congregation. 

Mawlana Faisal bin Abdul Hameed 
Student, Darul Iftaa 

Checked and Approved by, 
Muftī Ebrahim Desai 

Cutting Nails on Wednesdays:

Is there a Hadith where Nabi (sallallahu ‘alayhi wa sallam) prohibited cutting nails on Wednesday or any other day?


I have not come across a Hadith prohibiting the clipping of one’s nails on a Wednesday. However ‘Allamah Sakhawi (rahimahullah) has stated that there is no authentic narration which states any specific day or specific way of clipping one’s nails. Hafiz Ibn Hajar (rahimahullah) has also echoed similar sentiments.

(Al Maqasidul Hasanah, Hadith: 772, Fathul Bari, under Hadith: 5889)

Imam Bayhaqi (rahimahullah) has recorded two weak narrations,  which state that Nabi (sallallahu ‘alayhi wa sallam) would prefer to trim his nails on a Friday.

(Refer: Fathul Bari)

Hafiz Ibn Hajar (rahimahullah) has quoted few statements of the scholars of the past stating that it is preferable for one to clip ones nails on a Friday. He then goes on to say that clipping ones nails on a Friday falls under the fact that we are commanded to cleanse ourselves thoroughly on a Friday. Imam Ahmad (rahimahullah), in one of his views, has also deemed it Sunnah to clip one’s nails on a Friday.

(Fathul Bari, under Hadith: 5889)

And Allah Ta’ala Knows best

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

Checked by: Moulana Haroon Abasoomar


Hadhrat  Abu  Ubaidah  Bin  Jarraah (radhiyallahu  anhu),  the  Commander-in-Chief  of  the  Muslim  army  despatched  by  Ameerul  Mu’mineen  Umar  Bin  Khattaab  (radhiyallahu  anhu)  to  conquer  the  Land  of  Shaam  (Syria),  had,  on  the  plea  of  the  governor  of  Qinnasreen  principality,  entered  into  a  peace  pact  for  one  year. 

The  boundary  of  Qinnasreen  was  marked  by  a  statue  of  Heracleus,  the  Roman  emperor. By  virtue  of  the  peace  treaty,  the  Muslim  army  was  not  to  go  beyond  this  limit.  One  day  a  group  of  Sahaabah  from  the  army  ventured  near  to  the  border  area.  The  statue  was  guarded  by  Roman  soldiers. The  Sahaabah  were  intrigued  by  the  statue.  With  their  horses  they  went  around  the  statue.  Hadhrat  Abu  Jandal  (radhiyallahu  anhu)  was  holding  a  large  spear.  As  his  horse  neared  the  statue,  the  spear accidentally  pierced  its  eye. 

The  Roman  guards  reported  the incident  to  the  governor  of  Qinnasreen,  who  flew  into  a  rage.  He  sent  a  thousand  horsemen,  all  clad  in  gaudy  silken  apparel,  with  a  golden  cross  to  complain  to  the Muslim  commander,  and  to  demand  compensation  for  the  desecration  of  the  statue  of Heracleus.

The  head  of  the  Roman  delegation  of  a  1,000  horsemen  was  instructed  to  protest  to  Hadhrat  Abu  Ubaidah,  and  say:  “You  have  acted  treacherously  with  us.  You  have  violated  your  pledge.  You  have  shirked  your  responsibilities. Those  who  commit  treachery  will  be humiliated.”

Istakhar,  the  chief  of  the  Roman  delegation  arrived  with  his  men  at  the  Muslim  camp,  holding  aloft  the  golden  cross.  When  the  Muslims  saw  the  cross  aloft  in  their  camp,  they  advanced  towards  the  Romans  and  pulled  down  the  cross.  Hadhrat  Abu  Ubaidah  (radhiyallahu  anhu)  appeared  and  said  to  the  Christians: “Who  are  you?  Why  have  you come?”  

Istakahar:  “I  am  the  emissary  of  the  governor  of  Qinnasreen.  I  am  here  to  protest  against  the  treachery  you  people  have  committed.”  

Abu  Ubaidah:  “Who  committed treachery  and  in  which  manner?”  

Istakhar:  “Your  man  who  had damaged  the  eye  of  our  emperor’s  statue  has  violated the  treaty.”  

Abu  Ubaidah:  “I  take  oath  and say,  I  am  unaware  of  this.  I  shall  immediately  investigate  the  matter.”

Hadhrat  Abu  Ubaidah (radhiyallahu  anhu)  announced:
“O  people  of  Arabia!  Whoever has  damaged  the  eye  of  the  statue  should  report  to  me.”   

Hadhrat  Abu  Jandal  (radhiyallahu anhu)  stepped  forward  and  said:  “I  had  accidentally  committed  the deed.” 

Hadhrat  Abu  Ubaidah (radhiyallahu  anhu)  said  to Istakhar:  “Undoubtedly,  our  man did  it,  but  not  deliberately.  It  was  an  accident.  State  your  demand  for  compensation  and  it  shall  be  fulfilled.” 

The  Roman  said:  “We  shall  be satisfied  only  when  we  pierce  the  eye  of  your  king  in  the  same  way.”  

Hadhrat  Abu  Ubaidah  said: “Fine!  I  am  at  your  service.  Do with  me  whatever  was  done  to your  statue.” 

Istakhar:  “No,  not  you.  We  want  to  pierce  the  eye  of  your  king  who  is  the  ruler  of  entire  Arabia.”

Istakhar  demanded  the  eye  of Hadhrat  Umar  (radhiyallahu  an hu).  But  Hadhrat  Abu  Ubaidah (radhiyallahu  anhu)  rebuffing  him  said:  “It  shall  never  be  so.”

When  the  Muslim  army  heard  the  insult  levelled  against  Ameerul  Mu’mineen,  Hadhrat  Umar  (radhiyallahu  anhu),  they  became  enraged  and  were  about  to  settle  the  issue  with  their  swords.  However,  Hadhrat  Abu  Ubaidah  prevented  them from  any  action.  

The  Muslims  said:  “We  shall sacrifice  our  lives  for  the  honour  of  our  Ameer,  Umar  Bin Khattaab,  the  Khalifah  of Rasulullah  (sallallahu  alayhi wasallam).  As  compensation  for the  eye  of  your  statue  we  are  prepared  to  offer  our  eyes.”  The  insult  to  Hadhrat  Umar (radhiyallahu  anhu)  was  intolerable  to  the  Sahaabah  who  were  prepared  to  offer  any  other  sacrifice  to  compensate  for  the  eye  of  the  Christian’s statue. 

When  Istakhar  observed  the state  of  the  Muslim  army  and  the  attitude  of  the  Sahaabah,  he  said:  “My  intention  was  not  the  actual  eye  of  your  king.  Our  intention  is  to  make  a  statue  of  your  King  and desecrate  it  in  the  same  way  as  your  man  had  desecrated  the  statue  of  our  emperor.”

The  Muslims  retorted:  “Our companion  did  not  deliberately damage  your  statue.  It  was  an  accident  whereas  you  contemplate  doing  so  by  deliberate  design.” 

Hadhrat  Abu  Ubaidah (radhiyallahu  anhu)  addressing  the  Muslim  army  said:  “Let  us  conclude  this  dispute.  If  they  are  satisfied  with  making  a  statue  and  desecrating  it,  I  shall  grant their  request.  I  am  averse  to  any  charge  of  treachery  being  levelled  at  us.  I  do  not  wish  them  to  have  the  opportunity  of  claiming  that  we  had  committed  treachery.  These people  are  great  ignoramuses.”

He  then  gave  the  Romans  permission  to  make  his  statue  and  desecrate  it.  The  Romans  made  a  statue  and  one  of  their  horsemen  advanced  towards  the  image  and  pierced  its  eye  with  his  spear.  In  this  manner  they  avenged  the  ‘desecration’ of  their  statue.  

After  executing  this  task, Istakhar  reported  to  the  governor  who  commented:  “It  is  on  the  basis  of  such  attributes  that  these  people  are  so  victorious  in  their  mission.”

There  is  more  than  adequate lesson  in  this  episode  for  the  Muslim  protesters  who  went  on  rampage  against  the  insulting  cartoons.  Our  success  and  victory  over  the  kuffaar  are  embedded  in  emulation  of  the  life  pattern  of  Rasulullah  (sallallahu  alayhi  wasallam)  and  his  noble  Sahaabah.  There  is  nothing  but  defeat,  failure  and  humiliation  in  emulating  the  cultures  of  the  aliens.

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