The first jurist who introduced the hanafi sect in andalusia: Abdallah b. farrukh and his students

Abstract

Among the Muslims the most common sect is Hanafi. It is mentioned in the Hanafi sect that there are a line of students who transfer the principles of the sect from generation to generation. In order for the Islamic conquests that started simultaneously in the Eastern and Western lands to be permanent, people were sent to teach Islamic morality, worship and fiqh that encompass daily life. From the 2nd century (A.H.) the sectarianization process that started in the centers such as Kufa, Medina and Damascus has naturally spread to the geog-raphy of the West. Many jurists who were educated in the madrasas in the East transferred this education to the newly conquered lands in the West, thus contributing to the fact that sectarianization began in the East and West at the same time. During this period, the views of many mujtahids, including Abu Hanifa and his students, began to enter this geography again through his students. In this article, the most important person who introduced the Hanafi sect in the Andalusian region and transferred Abu Hanifa's ijtihads, Abdallah Ibn Farrukh's life, his scientific personality, his contributions to the spread of the sect and the reasons for the Hanafi sect to find supporters in the region will be followed by a short course and the history of the sect will be tried to uncover in the history of Andalusia. Among the Muslims the most common sect is Hanafi. It is not a coincidence that the Hanafi sect spread more than other sects and found supporters. Abu Hanifa (d. 150/767) is the most senior among the imams of four leading sects. He experienced about commercial and everyday life, had loyal students. This is because he discussed with his students before deciding on a ruling. Islamic conquests in the east and west started at the same time. Experts teaching Islamic mo-rality were sent to conquered places. In this way, both morality and Islamic law, which en-compasses worship and daily life, were also taught. Since the implementation of justice was considered as the main duty of the state, legal affairs were dynamic and systematically orga-nized. For this purpose, both in the Medina and the newly conquered lands, various issues such as, management, use, distribution, non-muslim marriage, trade and so on emerged. These issues were carried out with the "kadi" establishment, which is like today's ministry of justice. In the Hijri 2nd century, Fiqh schools produced practical solutions to matters of process and worship in centers such as, Iraq, Medina and Damascus. These schools completed the sectari-anization process after a century. Many Islamic jurists who took madrasah education in the east taught these training in the west. They pioneered the development of this sectarianiza-tion process both in the east and the west at the same time. The Islamic jurisprudence solved the problems that emerged with the conquest process that began in Andalusia, primarily through the independent jurisprudence, kadi and muftis in the region. After 710 A.C., the Hanafi sect reached Andalusia. After the death of Abu Hanifa, Abu Yusuf became the chief justice. Later, the views of Abu Hanifa gained importance. Abu Yusuf appointed the judges who knew the Hanafi sect. Abu Hanifa's students, like a gold mine, em-braced the views of their teachers. These jurisprudences were adopted by the supporters. Imam Muhammad was the first to write the case law of Abu Hanifa. The views and thoughts of Abu Hanifa, which were published by Imam Muhammad, spread throughout Iraq, Damas-cus, Iran and Khorasan. Later these thoughts reached North Africa that was under the control of Aghlabid (A.C. 800-909). In the same era, Abdallah b. Farrukh passed to the way 6500 km to learn western sciences. The purpose of Farrukh is to write the views of his teacher, Abu Hanifa. In this way, he re-turned to Andalusia by writing ten thousand subjects. Beginning from 767 A.C., Hanafi sect gradually began to form in this region. He served as a judge voluntarily, although he did not serve as the official judge. Therefore, it contributed greatly to the spread of this sect in the west. The Maliki sect, which due to from the animosity of Umayyad (A.C. 661-750) and Ab-basids (A.C. 750-1258), came to the forefront. Abdullah b. Ferruh was not as famous as the other disciples of Abu Hanifa. Although Hanafiism spread in the west, it was in the foreground in the eastern geographies. Scholars such as Qadi Ayyad (d. 544/1149), Ibn Farhun (d. 799/1397), Muhammad Abu Zahra (d. 1974) and Hintati state that this sect was effective for a short time in the west. On the other hand, Maqdisi (d. 380/999) states that Hanafi existed in Andalusia until the second half of the third century A.C. and was at least as widespread as Malikiism. Orientalist Levi Provencal (d. 1956) says that Hanafi sect did not reach to Andalusia. However, it can be un-derstood from the above statements that this view is not real. In addition, according to the student hierarchy described in the article, it is understood that the Hanafi sect maintained its existence in this region for a while. In Andalusia, the views of the sect from the 8th to the 13th centuries known, recognized and followed by experts and the public. Because this sect was not official, its books were not in demand. For this reason, the basic works belonging to the sect were not reproduced. It is not true that the Hanafi sect never came to Andalusia or did not stay for a long time. Abdallah b. Farrukh, who studied at Abu Hanifa for 5 years, introduced Hanafi sect in Anda-lusia. Then his students continued this teaching. In this study, the life, mastery and students of Abdallah b. Farrukh, who made important con-tributions for the first time in teaching Hanafism's to Andalusia, have been brought together. This information is summarized in terms of Hanafism's entry into Andalusia, the reasons for acceptance in social life and the duration of the sect in the region.