Abu Yusuf | |
|---|---|
| Title | Head Student of Imam Abu Hanifa |
| Personal life | |
| Born | 729 |
| Died | 798 (aged 68–69)[2] |
| Nationality | Caliphate |
| Era | Islamic Golden Age |
| Region | Iraq |
| Main interest(s) | Islamic Jurisprudence |
| Notable idea(s) | Evolution ofIslamic Jurisprudence |
| Notable work(s) | |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| Jurisprudence | Hanafi |
| Muslim leader | |
Influenced by | |
Ya'qub ibn Ibrahim al-Ansari (Arabic:يعقوب بن إبراهيم الأنصاري,romanized: Yaʿqūb ibn Ibrāhīm al-Anṣārī), better known asAbu Yusuf (Arabic:أبو يوسف,romanized: Abū Yūsuf) (729–798) was anIslamic jurist, as well as a student ofAbu Hanifa[3] (d.767) andMalik ibn Anas (d.795), who helped spread the influence of theHanafi school ofIslamic law, and was notable for having introduced theMaliki-like position ofUrf being a valid source of sunnah, that could overrule literary traditions.[4]
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Abu Yusuf lived inKufa andBaghdad, in what is nowIraq, during the 8th century. His genealogy has been traced back toSa'd ibn Habta, a youth inMedina in the time of the Prophet, and his birth date is estimated based on the date of his death to be around 113/729CE.[5]
Based on anecdotal stories, Abu Yusuf was raised poor but with a ferocious appetite for knowledge. His mother disapproved of his academic desires, insisting that he master some trade (the art of tailoring, according to some source) so as to help make ends meet. While it cannot be fully verified, stories suggest that he complied with his mother's wishes, but also kept up his academic studies.[6] His talent and commitment was eventually recognized byAbu Hanifa who became his mentor with Abu Yusuf as his star pupil. He is portrayed as an incredibly studious individual who was unceasing in his pursuit for knowledge and legal understanding.[6] While much of what is known of his early childhood relies on sometimes contradictory anecdotal evidence, it has been verified that he studied religious law and traditions in Kufa and Medina under a number of scholars including Abu Hanifa, Malik b. Anas, al-Layth b. Sa'd and others.[5] Under the guidance of Abu Hanifa, Abu Yusuf achieved incredible success and helped develop and spread the influence of theHanafi school ofIslamic law.
Abu Yusuf lived in Kufa until he was appointedQadi in Baghdad.[5] It is unclear whether he was appointed byal-Mahdi,al-Hadi, orHarun al-Rashid. According to one story, Abu Yusuf was able to provide sound advice pertaining to religious law to a government official who rewarded him generously and recommended him to the caliph, Harun al-Rashid.[5] He continued to provide satisfactory legal opinions to the caliph who drew him into his inner circle and eventually appointed himQadi. While this version of events is probable, it is not necessarily authentic and cannot be independently verified. What is known is that Abu Yusuf became a close acquaintance ofAbbasid caliph,Harun al-Rashid, who eventually granted him the title of GrandQadi, or Qadi 'l-qudat; the first time such a title had been conferred upon someone in Islamic history.[5] While at the time it was meant as an honorific title, the Caliph frequently consulted Abu Yusuf on legal matters and financial policy and even bestowed upon him the ability to appoint other Qadis in the empire. This made the position of Grand Qadi analogous to a modern-daychief justice. Abu Yusuf held the position of Grand Qadi until his death in 182/798CE.[5]
During his lifetime, Abu Yusuf created a number of literary works on a range of subjects includingIslamic jurisprudence, international law, narrations of collected traditions (ahadith), and others. TheKitāb al-Fihrist, a bibliographic compilation of books written in the 10th century byIbn al-Nadim, mentions numerous titles authored by Abu Yusuf.[5] With one exception, none of these works listed in theFihrist have survived. The exception is his book entitledKitāb al-Kharāj, a treatise on taxation and financial issues facing the empire written at the request of the caliph,Harun al-Rashid.[7] The Islamic empire was at the height of its power at the time of his writing and in his treatise, he sought to advise the caliph on how to appropriately conduct financial policies in accordance with religious law. While the caliph took some suggestions and ignored others, the overall effect was to limit the ruler's discretion over the tax system.[8] A selection of other works credited to him that do not appear in theFihrist have also survived. TheKitab al-Athar is a collection of Kufian traditions (ahadith) which he narrated.[5]Kitab Ikhtilaf Abi Hanifa wa Ibn Abi Layla is a comparison of the opinions between the legal authorities,Abu Hanifa andIbn Abi Layla.[5]Kitab al-Radd ‘Ala Siyar al-Awza’i is a "reasoned refutation with broad systematic developments," of the opinions regarding the laws of war of the famous Syrian scholar,al-Awza’i.[5] Some excerpts from his various other works that have not survived in their totality were incorporated in texts written by his disciples and were passed on through succeeding generations. For example, excerpts from Abu Yusuf's book,Kitabal-Hiyal (Book of Legal Devices) were incorporated in the book,Kitabal-Makharidj fi 'l-Hiyal written by his disciple,Muhammad al-Shaybani.[5]
As a disciple ofAbu Hanifa, Abu Yusuf's doctrine largely presupposes that of his mentor. His writings and prominent political positions helped advance theHanafi school of Islamic law throughout the Islamic empire.[7] While most of his legal opinions (fatwas) were firmly rooted in the doctrine and methodology espoused by his former teacher, there are some points on which he diverged and revealed his own legal thought. Abu Yusuf's greatest legacy is in affirming and advancing the Hanafi legal school as the predominant source of legal thought in the Islamic empire and providing a legal framework for defining and restricting caliphal authority in regard to fiscal policy.
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