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  • The Term “al-Imām al-Thānī” in Ḥanafī Fiqh Books

The Term “al-Imām al-Thānī” in Ḥanafī Fiqh Books

  • Posted by writingblog
  • Date March 18, 2020
  • Comments 0 comment

By Mln. Abrar Habib (Takmīl Graduate, 2019.)

While studying the Ḥanafī Madhhab, one will come across technical terminology. Two terms that one will occasionally come across are “al-thānī” and “al-imām al-thānī.” These terms have specific meanings. They both refer to Qāḍī Abū Yūsuf. Examples of the Ḥanafīs using them will be presented.

The following are a few examples of the term “al-thānī” and “al-imām al-thānī”:

(1)

ومسألة البئر الخلافية يضبطها حروف جحط أو بخط روي ذلك عن أبي علي في غاية البيان وهي مصورة في جنب أو محدث انغمس لطلب الدلو أو للتبرد مستنجيا بالماء ولا نجاسة عليه قال في الخلاصة والمحيط ولم يتدلك وأشار بالجيم إلى ما قال الإمام أنهما نجسان وبالحاء إلى ما قال الثاني من كلا منهما بحاله وبالطاء إلى ما قال الثالث من طهارة الماء والرجل واختلف في نجاسة الرجل على قول الإمام فقيل للجنابة فلا يقرأ قالوا وهو الأصح

In a purification issue, when explaining an acronym that Nasafī used in Kanz, ʿUmar b. al-Nujaym stated that when Nasafī wrote ح he was alluding to “al-thānī”’s opinion: when an individual submerges himself in a well, the water and the person will both remain in their original state.[1]

If one reviews this issue in other manuals of fiqh, he will notice that the fuqahāʾ clearly state that Qāḍī Abū Yūsuf held this opinion. Imām Muḥammad’s work, al-Aṣl, also conveys that this was his opinion.[2]

(2)

وليعلم أن الطالب إذا أبرأ الأصيل بعد وفاته من الدين أو وهبه له فعلى الإمام الثاني (أبي يوسف) يعود حتى القبول والرد للإبراء والهبة إلى ورثة الأصيل

In Durar al-Ḥukkām, it is stated that when the ṭālib absolves the debt of the aṣīl after his death or gifts it to him, according to “al-imām al-thānī” the debt will return to the ṭālib until the heirs accept or deny it. Unless, the aṣīl gifts it to them directly.

In his commentary Durar al-Ḥukkām, ʿAlī Ḥaydar clarifies that “al-imām al-thānī” refers to Qāḍī Abū Yūsuf.[3]

(3)

وفي الظهيرية لو ارتد المتطوع ثم عاد قبل الزوال…وقال الثاني: يكون صائمًا وعليه القضاء

In his al-Nahr al-Fāʾiq, ʿUmar b. al-Nujaym stated that it is mentioned in al-Ẓahīriyyah, if one observing a supererogatory fast renounces his faith, and thereafter returns to Islām and intends fasting before the zenith, “al-thānī” states that his fast will be valid, and in addition to this another fast will be obligatory upon him.[4]

In Qāḍī Khān’s Fatāwā, it is clearly stated that Qāḍī Abū Yūsuf held this opinion. [5] See the following passage:

الصائم المتطوع إلى ارتد عن الإسلام ثم رجع إلى الإسلام قبل الزوال ونوى الصوم قال زفر رحمه الله تعالى لا يكون صائماً ولا قضاء عليه إن أفطر وقال أبي يوسف رحمه الله تعالى يكون صائماً وعليه القضاء

(4)

أن الفرقة باللعان يزول بها ملك النكاح…وقال الثاني إنها توجب حرمة مؤبدة

In al-Baḥr al-Rāʾiq, it is mentioned that when a separation takes place due to liʿān, the nikāḥ terminates; and “al-thānī” states that this separation is a permanent prohibition from marrying the same spouse.[6]

In Badāʾiʿ al-Ṣanāʾiʿ, it is clearly stated by Kāsānī that Qāḍī Abū Yūsuf held this opinion.[7] See the following passage:

قال أبو حنيفة ومحمد: الفرقة في اللعان فرقة بتطليقة بائنة فيزول ملك النكاح وتثبت حرمة الاجتهاد والتزوج ما داما على حالة اللعان فإن أكذب الزوج نفسه فجلد الحد أو أكذبت المرأة نفسها بأن صدقته جاز النكاح بينهما ويجتمعان، وقال أبو يوسف وزفر والحسن بن زياد: هي فرقة بغير طلاق وإنها توجب حرمة مؤبدة

And Allāh knows best.

[1] al-Nahr al-Fāʾiq, 1:180.

[2] al-Aṣl, 1:66.

[3] Durar al-Ḥukkām Sharḥ Majjalat al-Aḥkām, 1:711.

[4] al-Nahr al-Fāʾiq, 2:7.

[5] Fatāwā Qāḍī Khān, 1:99.

[6] al-Baḥr al-Rāʾiq, 4:131.

[7] Badāʾiʿ al-Ṣanāʾiʿ, 3:245.

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