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Starting from the early fourth century Hijri, followers began writing works to defend the positions of their madhhab imams. Some of these defenses were included within fiqh (furūʿ, khilāf) texts, while others were compiled in independent works such as manāqib literature. In fiqh texts, efforts were made to substantiate the views of the madhhab imams as being more accurate and preferable through evidence. On the other hand, manāqib works focused on highlighting the moral, intellectual, and human virtues of the defended imam, portraying them as superior in these aspects.
Manāqib literature emerged alongside the consolidation of Islamic legal schools (madhhabs). In addition to extolling the personal virtues of the madhhab imam, these works assumed the role of defending the intellectual and methodological foundations established by the imam. It can be argued that manāqib literature sought to deepen allegiance to a specific madhhab and to strengthen its position in the context of inter-madhhab competition. In this regard, manāqib serve as a defense of the madhhab, aiming to demonstrate the superiority of the affiliated imam, resembling khilāf works to some extent.One of the primary objectives of manāqib works appears to be the reinforcement of the authority and legitimacy of the founding imam and their madhhab. The authors of such works aimed to affirm that the madhhab imam was trustworthy, did not mislead people in religious matters, and that all Muslims could confidently adhere to their views. Moreover, manāqib sought to portray the founding imams and their circles as a deliberate and conscious scholarly assembly, emphasizing that the activities of these imams were not random academic efforts but systematic endeavors. In this way, manāqib also highlight the self-awareness of madhhabs regarding their own existence. The fact that these works began to be composed alongside the stabilization of madhhabs underscores their role as a literature shaped by the process of madhhab formation.
This study aims to explore the perception of Abu Hanifa as reflected in some of the most significant manāqib written about him, including those by Abu Muhammad Ustadh al-Subazmuni, Abu Abdullah al-Saymari, Bakr al-Zaranjari, Muwaffaq al-Makki, and Hafizuddin al-Bazzazi al-Kardari. It focuses primarily on the virtues emphasized in these works, which attempt to portray Abu Hanifa as a figure of prominence. Beginning from the fourth century Hijri, these manāqib, which have become a form of defense for Abu Hanifa, are examined to analyze how his scholarly and personal qualities were evaluated and the primary purposes underlying this portrayal.
The study delves into the recurring themes in Abu Hanifa’s manāqib that underscore his superiority. These include narratives emphasizing his status as a member of the tābiʿīn generation, his meeting with many Companions, his advanced knowledge of hadith, his position as one of the pioneers of Ahl al-Sunnah, his approach to kalam (Islamic theology), his understanding of ra’y (reasoned opinion) and istihsan (juristic preference), and the compatibility of his istihsan with the Qur’an and Sunnah. Additionally, the study examines his role in codifying Islamic jurisprudence (fiqh), highlighting that Abu Hanifa was among the first to systematize several sciences. It also addresses his most controversial views in furūʿ (subsidiary issues of Islamic law), his unique attributes compared to other madhhab imams, and how these interconnected topics are treated in his manāqib.
In manāqib literature, Abu Hanifa is recognized as the first scholar to systematically codify Islamic jurisprudence, holding a pivotal position in the history of Islamic law. His contributions extend far beyond resolving individual legal issues; he laid the foundation for a comprehensive legal system that addressed the needs of the Muslim community. By documenting solutions to thousands of legal cases, Abu Hanifa ensured that his scholarly legacy could be transmitted to future generations, providing a valuable resource for other jurists and schools of thought to study and further develop Islamic jurisprudence.