Traditionalists condemned qiyas, th

Traditionalists condemned qiyas, the principle of analogy, for a similar tendency, namely that it could evidently be used to evade the strict requirements indicated by hadith. It was the early Mu'tazili alNazzam (d. 220-330/835-845), it is true, who declaimed a poem on AbU.Yusuf's grave predicting that, had he lived, he would have made virgins and boys licit with his qiyas. 42 But Malik (d. Medina, 179/ 795) was remembered as telling his disciples of Abu J:Ianifah, "If he came to your columns, here, and tried to persuade you with his qiyas that they were wood, you would think that they were wood. "43 Ja'far al-Firyabi (d. 301/913) related in 232/846-847 that Mu~?.ammad had warned that the worst of the seventy-odd Islamic sects would be that which used analogy according to ra 'y, making licit what was forbidden and forbidding what was licit.44 This hadith report found its way into none of the Six Books, but 30,000 turned out to hear al-Firyabi when he visited Baghdad almost seventy years later: plainly, his low opinion of jurisprudence by ra 'y did not make him unpopular. 45 Several traditionists also transmitted it from the Egyptian Ibn Wahb (d. Old Cairo, 197/813).46 Sometimes, traditionists accused Abu J:Ianlfah and his followers of simply setting aside known hadith reports in favor of personal opinion. From Sufyan ibn 'Uyaynah (d. Mecca, 198/814) is often quoted the story of how Abu J:Iamfah would make up a hypothetical example in order to dismiss a prophetic hadith report. "He heard that I related of the Prophet ... that he said, 'The buyer and seller are at option (to annul a sale) so long as they have not parted.' Abu J:Ianifah said, 'What if they are on a boat: then how can they part?"'47 On this account Ahmad ibn Hanbal declared, "There is no qiyas in the Sunnah, and and examples are not to be made up for it. "48 An important Kufan transmitter from Sufyan al-Thawri, Waki' ibn al-Jarra~?. (d. Fayd, 197/812), reported, "I have found Abu J:Ianifah to differ with 200 hadith reports from the Messenger of God. "49 Al-Shafi'I looked through 180 folios written by Abu J:Ianifah and his a~!Jab, and found eighty that differed with the Book and the Sunnah.50 More simply, traditionalists might reproach the adherents of ra 'y with ignorance, specifically with having no sound basis of action. The Basran traditionist al-Shadhaki1ni told the story that Mu~?.ammad ibn 'AbdAllah al-Ansari (d. Basra, 215/830?) once received 50,000 dirhams from the caliph al-Ma'mun to distribute among the jurisconsults of Basra. Hilal al-Ra'y (d. Basra, 245/859-860) considered that the money should go to his students, but Mu~?.ammad al-An~ari insisted it was for his. Finally, Mu~?.ammad challenged Hilal to give the chain of transmitters on whose authority he pronounced the shahiidah (his testimony that there was no god but God, and that Mu~?.ammad was the Messenger of God). When he could not, Mu~?.ammad expressed his disgust and distributed the money among his own students.51 The traditionalists were bothered, too, by Abu J:Ianifah's willingness to change his position. They quoted the Khurasani traditionist Abii J:Iamzah al-Sukkari (d. 167/783-784?) as relating,
I went to Abu Hanifah and asked him about some questions. I went
away for some twenty years, then went to him, and lo, he had gone
back on those questions. I had given them to people as my juridical
opinions (aftaytu bi-hti at-ntis). I told him of this. He said, "We see
one view (nard al-ra'y), the next day we see another and take it
back."

Abii J:Iamzah was upset and said, "What a wretched man you are. "52
When someone complained that the qadi J:Iaf~ ibn Ghiyath (d. Kufa, 194/809-810?) was taking too long, he replied, "I saw Abii J:Ianifah state ten positions, then go back on them: why do you rush me?"53 The later I:Ianafiyah were bothered, as well, for they related a similar story from Ibn al-Thalji of someone who had heard Abii I:Ianifah answer
some juridical questions, then returned ten years later to find him giving different answers to the same questions. A friend explained to Ibn al-Thalji, "This indicates the breadth of his knowledge: if his knowledge were narrow, his answer would be one, but his affair is broad and so he treats it however he likes. "54 Plainly, the Baghdadi traditionalists felt otherwise. Finally, the traditionalists blamed Abii I:Ianifah for want of humility. They quoted Sufyiin al-Thawri as saying, I have never seen anyone more bold before God than AbU I:Ianifah. A man of Khurasan came to him and said, "I have come to you with a hundred thousand questions that I should like to ask you about." He said, "Bring them here." Have you seen anyone more bold before God than this?55 By contrast, when a man told Malik he had travelled for six months, charged by the people of his city with asking him a question, Malik listened to the question but would not give an answer, saying only "I am not good at this."56 Al-Shafi'I was quoted admiringly of Sufyan ibn 'Uyaynah, "I have not seen anyone who more steadfastly refused to give juridical opinions. "57 Baghdadi traditionalists would go so far as to allege that Abii I:Ianifah had accused the Companion and caliph 'Umar of being mistaken, or mused that had he met the Prophet, or the Prophet him, the Prophet would have learnt a great deal!58 Only occasionally did the traditionalists blame af!!Ji'ib al-ra 'y for deficiencies in their style of piety

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Tradisionalis mengutuk qiyas, prinsip analogi, untuk kecenderungan serupa, yaitu bahwa itu jelas dapat digunakan untuk menghindari persyaratan ketat ditunjukkan oleh Hadis. Itu alNazzam Mu'tazili awal (d. 220-330/835-845), memang benar, yang declaimed puisi di AbU.Yusuf's kuburan memprediksi bahwa, apakah ia hidup, ia akan membuat gadis-gadis dan anak laki-laki sah dengan qiyas nya. 42 tetapi Malik (d. Medina, 179 / 795) sebagai memberitahu murid-muridnya dari Abu J:Ianifah, "jika ia datang ke kolom Anda, di sini, dan berusaha untuk membujuk Anda dengan qiyas Nya itu kayu, Anda akan berpikir bahwa mereka adalah kayu."43 Ja'far al-Firyabi (d. 301 913) terkait dalam 232/846-847 Mu itu ~?.ammad telah memperingatkan bahwa yang terburuk dari aliran Islam seventy-odd akan bahwa yang menggunakan analogi menurut ra ' y, membuat sah apa dilarang dan melarang apa itu licit.44 laporan hadits ini menemukan jalan ke tidak ada enam buku-buku, tapi 30.000 ternyata mendengar al-Firyabi ketika ia mengunjungi Baghdad hampir tujuh puluh tahun kemudian: jelas, pendapatnya rendah yurisprudensi oleh ra ' y tidak membuat dia tidak populer. 45 beberapa traditionists juga ditularkan dari Mesir bin Wahb (d. tua Kairo, 197 813) kadang-kadang.46, traditionists dituduh Abu J:Ianlfah dan para pengikutnya hanya pengaturan samping dikenal Hadis laporan mendukung pendapat pribadi. Sufyan Ibnu ' Uyaynah (d. Mekkah, 198 814) sering dikutip cerita tentang bagaimana Abu J:Iamfah akan membuat contoh hipotetis untuk mengabaikan laporan kenabian Hadis. "Ia mendengar bahwa saya terkait nabi... bahwa ia berkata, 'pembeli dan penjual adalah pilihan (untuk membatalkan penjualan) sehingga selama mereka belum berpisah.' Abu J:Ianifah berkata, ' Bagaimana jika mereka berada di perahu: kemudian bagaimana mereka dapat bagian? "'47 pada account ini Ahmad Ibnu Hanbal menyatakan, "ada tidak ada qiyas dalam Sunnah, dan dan contoh tidak dibuat untuk itu."48 pemancar Kufan penting dari Sufyan-Tsauri, Waki' ibn al-Jarra ~?. (d. Fayd, 197 812), dilaporkan, "Saya telah menemukan Abu J:Ianifah berbeda dengan 200 laporan hadits dari Rasulullah saw."Al-Syafi'i 49 melihat melalui 180 folios ditulis oleh Abu J:Ianifah dan nya ~!Jab, dan menemukan delapan puluh yang berbeda dengan buku dan Sunnah.50 lebih sederhana, tradisionalis mungkin aib penganut-penganut ra ' y dengan kebodohan, khususnya dengan memiliki dasar tindakan. Basran traditionist al-Shadhaki1ni menceritakan kisah Mu itu ~?.ammad ibn ' AbdAllah al-Ansari (d. Basra, 215/830?) pernah menerima Dirham 50.000 dari khalifah al-Ma'mun untuk mendistribusikan antara jurisconsults Basra. Al Hilal-Ra'y (d. Basra, 245/859-860) dianggap bahwa uang harus pergi kepada murid-muridnya, tetapi Mu ~?.ammad al-An ~ ari bersikeras itu untuk nya. Akhirnya, Mu ~?.ammad menantang Hilal memberikan rantai pemancar pada otoritas yang ia diucapkan shahiidah (kesaksian bahwa ada tidak ada Allah tetapi Tuhan, dan Mu itu ~?.ammad adalah utusan Tuhan). Kapan dia bisa tidak, Mu ~?.ammad menyatakan jijik nya dan didistribusikan uang antara students.51 sendiri tradisionalis terganggu, juga, oleh Abu J:Ianifah kesediaan untuk mengubah posisinya. Mereka mengutip Khurasani traditionist Abii J:Iamzah al-Sukkari (d. 167/783-784?) sebagai terkait,Aku pergi untuk Abu Hanifah dan menanyakan beberapa pertanyaan. Aku pergipergi untuk sekitar dua puluh tahun, kemudian pergi kepadanya, dan sesungguhnya, ia pergikembali pada pertanyaan-pertanyaan tersebut. Saya telah memberikan mereka kepada orang-orang seperti saya yuridispendapat (aftaytu bi-hti di-ntis). Saya mengatakan kepadanya ini. Dia berkata, "kita melihatsatu pandangan (nard al-ra'y), hari berikutnya kita melihat lain dan mengambilkembali."Abii J:Iamzah adalah marah dan berkata, "Apa manusia celaka Anda."52Ketika seseorang mengeluh bahwa Kadi J:Iaf ~ ibn Ghiyath (d. Kufah, 194/809-810?) adalah mengambil terlalu lama, dia menjawab, "Aku melihat Abii J:Ianifah negara sepuluh posisi, kemudian kembali pada mereka: Mengapa Anda bergegas saya?"53 kemudian saya: Ianafiyah terganggu, juga, karena mereka terkait cerita serupa dari Ibn al-Thalji dari seseorang yang telah mendengar Abii saya: Ianifah jawabanbeberapa pertanyaan yuridis, kemudian kembali sepuluh tahun kemudian untuk menemukan dia memberikan jawaban berbeda untuk pertanyaan yang sama. Seorang teman menjelaskan kepada Ibn al-Thalji, "ini menunjukkan luasnya pengetahuan-Nya: jika pengetahuan yang sempit, jawabannya akan menjadi salah satu, tetapi urusan nya luas dan sehingga ia memperlakukan itu namun ia suka."54 jelas, tradisionalis Baghdadi merasa sebaliknya. Akhirnya, tradisionalis menyalahkan Abii saya: Ianifah untuk kerendahan hati. Mereka mengutip Sufyiin-Tsauri mengatakan, saya belum pernah melihat siapa pun yang lebih berani dihadapan Tuhan daripada AbU saya: Ianifah. Seorang pria Khurasan datang kepadanya dan berkata, "Aku datang kepada Anda dengan seratus ribu pertanyaan yang saya ingin bertanya tentang." Dia berkata, "Membawa mereka di sini." Apakah Anda melihat orang yang lebih berani dihadapan Tuhan daripada ini? 55 oleh kontras, ketika seorang pria mengatakan ia telah melakukan perjalanan selama enam bulan, didakwa oleh orang-orang sekotanya dengan bertanya kepadanya pertanyaan Malik, Malik mendengarkan pertanyaan tapi tidak akan memberikan jawaban, mengatakan hanya "Aku tidak baik dalam hal ini."Al-Syafi'i 56 dikutip kagum Sufyan bin ' Uyaynah, "saya tidak melihat siapa pun yang lebih tegas menolak memberikan pendapat yuridis."57 Baghdadi tradisionalis akan pergi sejauh untuk menyatakan bahwa Abii saya: Ianifah menuduh pendamping dan Khalifah ' Umar dari yang salah, atau pikir bahwa ia temui nabi, atau nabi dirinya, nabi akan telah belajar banyak! 58 hanya kadang-kadang tradisionalis menyalahkan af!!Ji'ib al-ra ' y untuk kekurangan dalam gaya mereka kesalehan