text:
adult contemporary
the Bronx
bassoon
New York Metropolitan Opera
harpsichord
Manhattan School of Music
Chappell Music
High School of Performing Arts
New York University
Paul Simon
Barry Manilow
Bette Midler
Harlettes
Midler
Yoko Ono
National Lampoon Radio Dinner
Deteriorata
Carole Bayer Sager
Midnight Blue
Billboard Hot 100
Midnight Special
Kenny Loggins
Stevie Nicks
"Whenever I Call You Friend"
Search for Tomorrow
Peter Allen
Don't Cry Out Loud
I'll Never Say Goodbye
The Promise
Through the Eyes of Love
Ice Castles
Norma Rae
You Should Hear How She Talks About You
Grammy
Linda Ronstadt
Olivia Newton-John
Juice Newton
Laura Branigan
Cash Box
"Billboard"
Dionne Warwick
Walk on By
Sherman Brothers
London Symphony Orchestra
General Hospital
Robin Scorpio
Stone Cates
For the Boys
Blossom
Jeffrey Sweet
Bernice Rubens
The Trials of Rosie O'Neill
1991 World Series
U.S. National Anthem
direct-to-video
When I Look Down That Road
Sharon Vaughn
Barry Manilow
Carole King
You've Got a Friend
The Greatest Songs of the Seventies
Dirty Girl
Don't Cry Out Loud
You Gotta Love the Life
When I Look Down That Road
Indiegogo
juke joint
Sara Niemietz
Big Light
Al Jarreau
The New York Times Magazine
2008 Universal fire
Ice Castles
The Promise
Grammy Award
You Should Hear How She Talks About You
adjunct professor
USC Thornton School of Music
TEDxRiverside
Melissa
Singin'...
Don't Cry Out Loud
Melissa Manchester
For the Working Girl
Hey Ricky
Mathematics
L.A. Theatre Works
When I Look Down That Road
You Gotta Love the Life
Greatest Hits
The Promise
Through the Eyes of Love
Ice Castles
A Little Sex
Thief of Hearts
Out of Africa
The Money Pit
The Great Mouse Detective
"Blossom"
For the Boys
"Dirty Girl"

categories: Fiorello H. LaGuardia High School alumni,Jewish singers,Tisch School of the Arts alumni,Actresses from New York City,People from the Bronx,American television actresses,American film actresses,1951 births,Grammy Award winners,Songwriters from New York (state),EOne Music artists,Bell Records artists,Jewish American musicians,Jewish American songwriters,Harlettes members,Arista Records artists,Living people,Jewish American actresses,Singers from New York City,American female singers,Manhattan School of Music alumni

paragraph: Melissa Manchester

paragraph: Melissa Manchester (born February 15, 1951) is an American singer-songwriter and actress. Since the 1970s, her songs have been carried by adult contemporary radio stations. She has also appeared on television, in films, and on stage.

paragraph: Section::::Life and career.

paragraph: Manchester was born in the Bronx, a borough of New York City, to a musical family. Her father was a bassoonist for the New York Metropolitan Opera. Her mother was one of the first women to design and found her own clothing firm, Ruth Manchester Ltd. Manchester hails from a Jewish background. Manchester started a singing career at an early age. She learned the piano and harpsichord at the Manhattan School of Music, began singing commercial jingles at age 15, and became a staff writer for Chappell Music while attending Manhattan's High School of Performing Arts.

paragraph: She studied songwriting at New York University with Paul Simon. Manchester played the Manhattan club scene, where she was discovered by Barry Manilow, who introduced her to Bette Midler. In 1971 she became a member of the Harlettes, the back-up singers for Midler.

paragraph: Manchester made a brief speaking appearance as "Yoko Ono" on the 1972 album "National Lampoon Radio Dinner", on the track entitled "Magical Misery Tour", and as the singer in "Deteriorata".

paragraph: Her debut album, "Home to Myself", was released in 1973; Manchester co-wrote many of its songs with Carole Bayer Sager. Two years later, Manchester's album "Melissa" produced her first top-ten hit, "Midnight Blue", which enjoyed 17 weeks on the Billboard Hot 100 charts. The song's peak position was #6 for the week of August 9, 1975.

paragraph: She also performed the song live on Burt Sugarman's television series "Midnight Special" in 1974. Manchester appeared with Richie Havens, Melanie, and Frankie Valli as a contributor and performer in the 1977 NBC special documentary "How the Beatles Changed the World". Manchester collaborated with Kenny Loggins to co-write Loggins' 1978 hit duet with Stevie Nicks, "Whenever I Call You Friend". She would later record this for her 1979 Melissa Manchester album. She guest-starred on the CBS-TV daytime soap opera "Search for Tomorrow" to teach a main character, who played a singer-songwriter, the essentials of the craft. In 1979, Manchester reached #10 with her version of Peter Allen's "Don't Cry Out Loud", for which she received a Grammy nomination for Best Pop Female Vocal Performance.

paragraph: In 1979, she performed two nominated songs on the Academy Awards show: "I'll Never Say Goodbye" (from "The Promise") and "Through the Eyes of Love" (theme song from "Ice Castles"). The winning song that year was "It Goes Like It Goes", from "Norma Rae".

paragraph: In 1982, she released the smash "You Should Hear How She Talks About You," which won the 1983 Grammy for Best Pop Female Vocal Performance, beating out Linda Ronstadt, Olivia Newton-John, Juice Newton, and Laura Branigan. The song itself reached #4 in Cash Box and #5 on the "Billboard" Hot 100 chart as well as #10 Adult Contemporary.

paragraph: Manchester continued to place singles on the Adult Contemporary charts throughout the 1980s. Another top-ten entry on the AC chart was a 1989 updating of Dionne Warwick's "Walk on By". The single was pulled from her album "Tribute", which honored some of the singers that influenced her style. In 1992 she sang the title song for the animated musical "", written by the Sherman Brothers and accompanied by the London Symphony Orchestra.

paragraph: She appeared as herself during a two-day guest appearance on the ABC-TV daytime soap "General Hospital" to sing the song for Robin Scorpio and her AIDS-afflicted boyfriend Stone Cates.

paragraph: Throughout the 1980s and 1990s Manchester alternated recording with acting, appearing with Bette Midler in the film "For the Boys", on the television series "Blossom", and co-writing (with bookwriter-lyricist Jeffrey Sweet) and starring in the musical "I Sent a Letter to My Love" based on the Bernice Rubens novel of the same name. In 1990, Manchester could be heard performing "I Wish I Knew", played over the opening credits of the CBS television drama "The Trials of Rosie O'Neill". In addition, she opened game 6 of the 1991 World Series singing the U.S. National Anthem.

paragraph: Manchester composed and recorded the soundtrack to the direct-to-video "" (2001).

paragraph: In 2004, Manchester returned with her first album in 10 years, "When I Look Down That Road". While touring to support the album, she was praised for her still "powerful voice" and for "reinventing [herself] while staying true to what made [her] popular."

paragraph: In April 2007, she returned to theater, starring in the Chicago production of "HATS! The Musical", a show to which she and Sharon Vaughn contributed two songs. Also in 2007, she recorded a duet with Barry Manilow as a cover of the Carole King classic "You've Got a Friend" on Manilow's "The Greatest Songs of the Seventies". In 2008, Manchester released a new single, "The Power of Ribbons", to digital retailers. Proceeds of the single benefit breast cancer research.

paragraph: In 2011 an independent film named "Dirty Girl" was released with many of Manchester's songs used throughout the film, five of which made it onto the soundtrack. Manchester made a non-speaking cameo appearance as the pianist who accompanies the lead character's rendition of "Don't Cry Out Loud".

paragraph: In 2013, Manchester announced that she was recording her 20th studio album, "You Gotta Love the Life", her first since "When I Look Down That Road". She subsequently launched an Indiegogo campaign to raise funds to independently release the album.

paragraph: In an interview with NPR, Manchester talks about the crowd-funding experience and relays the back-story behind the single, "Feelin' for You". A drunk in a juke joint approached Manchester and asked if she was married, to which she replied, "Yes, very happily." The drunk replied, "Too bad, cause I got a feelin' for you." "Feelin' for You", written by Manchester and Sara Niemietz, includes a solo by Keb' Mo'. The single was released on January 9, 2015, and premiered at #2 on the Smooth jazz charts. "You Gotta Love the Life" was released on February 10, 2015, and hit #17 on the "Billboard" Jazz Albums chart for the week of February 28, 2015.

paragraph: A second single, "Big Light", featuring a duet with Al Jarreau along with an accompanying music video, was released for radio on June 15, 2015.

paragraph: On June 25, 2019, "The New York Times Magazine" listed Melissa Manchester among hundreds of artists whose material was reportedly destroyed in the 2008 Universal fire.

paragraph: Section::::Awards and recognitions.

paragraph: BULLET::::- In 1980, "Through The Eyes of Love" (from "Ice Castles") and "I'll Never Say Goodbye" (from "The Promise") were nominated for Academy Awards.

paragraph: BULLET::::- Grammy Award: "You Should Hear How She Talks About You" (1982) (Best Female Pop Vocal Performance).

paragraph: BULLET::::- Manchester received the Governor's Award from the National Academy of Recording Arts & Sciences for her contributions to the music & recording arts.

paragraph: BULLET::::- Her body of work to date as a singer/songwriter was a featured exhibit at the Lyman Allyn Art Museum.

paragraph: BULLET::::- Manchester is an adjunct professor at the USC Thornton School of Music.

paragraph: BULLET::::- Manchester presented "The Sonic Thermal" at TEDxRiverside explaining her lifelong focus on both random and composed melodies and the back-story behind her first crowd-funded album.

paragraph: Section::::Discography.

paragraph: Section::::Discography.:Studio albums.

paragraph: BULLET::::- 1973: "Home to Myself" - US #156

paragraph: BULLET::::- 1974: "Bright Eyes" - US #159

paragraph: BULLET::::- 1975: "Melissa" - US #12

paragraph: BULLET::::- 1976: "Better Days and Happy Endings" - US #24

paragraph: BULLET::::- 1976: "Help Is on the Way" - US #60

paragraph: BULLET::::- 1977: "Singin'..." - US #60

paragraph: BULLET::::- 1978: "Don't Cry Out Loud" - US #33

paragraph: BULLET::::- 1979: "Melissa Manchester" - US #63

paragraph: BULLET::::- 1980: "For the Working Girl" - US #68

paragraph: BULLET::::- 1982: "Hey Ricky" - US #19

paragraph: BULLET::::- 1983: "Emergency" - US #135

paragraph: BULLET::::- 1985: "Mathematics" - US #144

paragraph: BULLET::::- 1989: "Tribute"

paragraph: BULLET::::- 1995: "If My Heart Had Wings"

paragraph: BULLET::::- 1997: "Joy"

paragraph: BULLET::::- 1998: "The Colors of Christmas"

paragraph: BULLET::::- 1998: "I Sent a Letter to My Love", a musical recorded by L.A. Theatre Works

paragraph: BULLET::::- 2004: "When I Look Down That Road"

paragraph: BULLET::::- 2015: "You Gotta Love the Life"

paragraph: BULLET::::- 2017: "The Fellas"

paragraph: Section::::Discography.:Compilation albums.

paragraph: BULLET::::- 1983: "Greatest Hits" - US #43

paragraph: BULLET::::- 1984: "The Many Moods of Melissa Manchester"

paragraph: BULLET::::- 1996: "Best Selection" (Japan release)

paragraph: BULLET::::- 1997: "The Essence of Melissa Manchester"

paragraph: BULLET::::- 2001: "Midnight Blue: Encore Collection"

paragraph: BULLET::::- 2004: "Platinum & Gold Collection"

paragraph: BULLET::::- 2013: "Playlist: The Very Best of Melissa Manchester"

paragraph: BULLET::::- 2017: "Through The Eyes Of Love: The Complete Arista 7" Singles - 2CD set"

paragraph: Section::::Discography.:Songs featured on soundtrack albums and various artist compilations.

paragraph: BULLET::::- 1979: "I'll Never Say Goodbye", from the motion picture soundtrack for "The Promise"

paragraph: BULLET::::- 1979: "Through the Eyes of Love", from the motion picture soundtrack for "Ice Castles" - US #179

paragraph: BULLET::::- 1984: "Your Place or Mine", from the motion picture soundtrack for "A Little Sex"

paragraph: BULLET::::- 1984: "Thief of Hearts", from "Thief of Hearts" soundtrack - US #179

paragraph: BULLET::::- 1986: "The Music of Goodbye" (duet with Al Jarreau), from "Out of Africa" soundtrack

paragraph: BULLET::::- 1986: "Sittin' on a Dream" from "The Money Pit" soundtrack

paragraph: BULLET::::- 1986: "Let Me Be Good to You", from Disney's "The Great Mouse Detective"

paragraph: BULLET::::- 1992: ""

paragraph: BULLET::::- 1996: "Stand in the Light", duet with Tats Yamashita on "Tatsuro Yamashita-Cozy" - Japan #15

paragraph: BULLET::::- 2003: "Treasure", from "Once in a Lifetime-Mayo Okamoto"

paragraph: BULLET::::- 2007: "I Know Who I Am", sung by Leona Lewis on "For Colored Girls" & "The Butler"

paragraph: BULLET::::- 2011: "Rainbird", original song from "Dirty Girl"

paragraph: Section::::Filmography.

paragraph: Manchester appeared on the "Blossom" television series as Maddy Russo, from 1993 to 1995. She played Corrine in the feature film, "For the Boys" (1991) and the piano teacher in "Dirty Girl" (2010). In addition to live performances as herself, Manchester composes and performs songs and has done character voice in animated works.

description: American actor and signer

wikidata_label: Melissa Manchester

wikipedia_title: Melissa Manchester


text: Protestant

text: missionary

text: China

text: American Presbyterian Mission

text: Korea

text: Lodi

text: Ovid

text: New York

text: Lake Seneca

text: Union College

text: Schenectady

text: Princeton

text: Ningpo

text: Che-Kiang

text: spirit possession

text: animistic

text: Chinese folk religion

text: Shantung

text: Tung Chow

text: cholera

text: Synod

text: Shanghai

text: Cheefoo

text: Great North China Famine

text: Kao-Yai

text: Chefoo

text: spirit possession

text: Venn

text: Anderson

text: Chinese Recorder

text: Henry Venn

text: Rufus Anderson

text: Presbyterian

text: Rufus Anderson

text: Henry Venn

text: Our Life in China

text: China and the Chinese

text: Pioneer missionaries of the church

text: Biography

categories: 1893 deaths,American writers on paranormal topics,19th-century American writers,American religious writers,American expatriates in China,People from Ovid, New York,1829 births,Presbyterian missionaries in China,Union College (New York) alumni,American Presbyterian missionaries

paragraph: John Livingstone Nevius

paragraph: John Livingston Nevius (4 March 1829 – 19 October 1893) was, for forty years, a pioneering American Protestant missionary in China, appointed by the American Presbyterian Mission; his missionary ideas were also very important in the spread of the church in Korea. He wrote several books on the themes of Chinese religions, customs and social life, and missionary work.

paragraph: Section::::Biography.

paragraph: Nevius was born on a farm halfway between the villages of Lodi and Ovid in the "Lake country" of western New York state. It was an idyllic country location surrounded by fields and meadows with a nearby spring of pure water, and Lake Seneca, "gleaming through the trees", only 2 miles distant; he was the son of Benjamin Nevius, of Dutch descent, and his wife Mary Denton. He was educated at the college in Ovid, then at Union College in Schenectady, then, from 1850, at Princeton as a prospective minister in the Presbyterian Church.

paragraph: In 1853, Nevius married Helen Coan and, on June 15 of that year, the couple set off, as missionaries, on an arduous 6-month sea voyage to Ningpo, in the Che-Kiang province of China, arriving in the spring of 1854. He and his wife immediately set about learning the language, and Nevius's subsequent interest in the phenomenon of spirit possession was sparked off by conversations about the supernatural with his language tutor, Mr. Tu; the Chinese had a strong belief in the reality and power of the spirit world that was part of an animistic tradition going back thousands of years (see Chinese folk religion).

paragraph: The Revd. and Mrs. Nevius were soon travelling and preaching, as well as setting up missions and schools, studying and writing. In 1861 the couple moved to Shantung province, where most of their Chinese missionary work would be undertaken. They spent some time in Tung Chow and dispensed medicine to the locals during the 1862 cholera epidemic there. John also trained missionaries and helped to establish the country's first Synod which took place in Shanghai in 1870, while Mrs. Nevius set up a boarding school for girls.

paragraph: In 1871, they moved to Cheefoo and built a house there called "Nan Lou". In 1873, John embarked on a taxing 600-mile missionary tour by foot, finding rest and sustenance at whatever establishments he could find along the way. In 1877, there was a famine in the province of Shantung (the "Great North China Famine"), and he played a pivotal role in raising funds, setting up a food distribution centre and organising a relief corps from quarters at Kao-Yai. Famine struck again in 1889, and Nevius's abilities were, once more, called upon.

paragraph: Nevius continued with his missionary work to country areas until 1887, travelling thousands of miles, often under arduous conditions of terrain, weather etc. In 1890, he travelled to Korea and, although he stayed for only 2 weeks, his "Nevius Plan" (see below) was subsequently adopted and led to rapid growth of the church there. He died suddenly, at home, in October 1893, and was buried in the cemetery at Chefoo.

paragraph: Nevius was the author of several books covering the subjects of Chinese religions, spiritual practices and social and political life, spirit possession and missionary work; his wife also wrote an exhaustive biography (see bibliography).

paragraph: Section::::Indigenous Church Mission.

paragraph: After questioning the methods of western missionaries of his time, Nevius took up the Venn-Anderson principles of "self-propagation, self-government, and self-supporting" in a series of articles in the Chinese Recorder journal in 1885, which was later published as a book in 1886, "The Planting and Development of Missionary Churches". Nevius called for discarding old-style missions and the adoption of his new plan to foster an independent, self-supporting local church. He criticized the missionaries' practice of paying national workers out of mission funds, believing the healthy local church should be able to support its own local workers.

paragraph: Section::::The Nevius Plan.

paragraph: The missionary principles formulated by Nevius later became known as the ""Nevius Plan"", and were a development of the existing ideas of Henry Venn and Rufus Anderson. When American Presbyterians began their work in Korea, the new missionaries invited Nevius to advise them. Embracing his method, the Korean mission enjoyed great success, although it did not gain similar popularity in China. The Nevius Plan outlined the following:

paragraph: BULLET::::1. Christians should continue to live in their neighborhoods and pursue their occupations, being self-supporting and witnessing to their co-workers and neighbors.

paragraph: BULLET::::2. Missions should only develop programs and institutions that the national church desired and could support.

paragraph: BULLET::::3. The national churches should call out and support their own pastors.

paragraph: BULLET::::4. Churches should be built in the native style with money and materials given by the church members.

paragraph: BULLET::::5. Intensive biblical and doctrinal instruction should be provided for church leaders every year.

paragraph: Section::::See also.

paragraph: BULLET::::- Rufus Anderson

paragraph: BULLET::::- Henry Venn

paragraph: Section::::Bibliography.

paragraph: BULLET::::- Helen Sanford Coan Nevius. "Our Life in China (New York, R. Carter, 1869).

paragraph: BULLET::::- Nevius, J. L. "China and the Chinese" (New York, Harper & brothers, 1869)

paragraph: BULLET::::- Nevius, J. L. "Demon possession and allied themes; being an inductive study of phenomena of our own times (Chicago: F. H. Revell, 1894).

paragraph: BULLET::::- Helen Sanford Coan Nevius. "The life of John Livingston Nevius: for forty years a missionary in China (New York ; Chicago : Fleming H. Revell Co., 1895).

paragraph: BULLET::::- Nevius, J. L. "The planting and development of missionary churches (New York: Foreign mission library, 1899)

paragraph: BULLET::::- Creegan, Charles Cole. "Pioneer missionaries of the church" (New York, American Tract Society, 1903).

paragraph: Section::::External links.

paragraph: BULLET::::- Biography (Biographical dictionary of Chinese Christianity)

description: American missionary

wikidata_label: John Livingstone Nevius

wikipedia_title: John Livingstone Nevius


text: Major League Baseball

text: center fielder

text: manager

text: Harrisburg, Pennsylvania

text: Jack Rowe

text: hits

text: batting average

text: Glendale, California

text: Forest Lawn Memorial Park

categories: Denver Grizzlies (baseball) players,Omaha Omahogs players,Lincoln Tree Planters players,Minor league baseball managers,Kansas City Cowboys (AA) managers,Minneapolis Millers (baseball) players,19th-century baseball players,St. Louis Maroons players,Kansas City Cowboys players,Major League Baseball outfielders,Denver Mountaineers players,Major League Baseball player-managers,Kansas City Cowboys (NL) players,Baltimore Orioles (AA) players,1854 births,Chicago White Stockings players,Baseball players from Pennsylvania,1930 deaths,Cleveland Blues (NL) players,Sportspeople from Harrisburg, Pennsylvania,Burials at Forest Lawn Memorial Park (Glendale),Rockford White Stockings players,Lincoln Rustlers players

paragraph: Dave Rowe (baseball)

paragraph: David Elwood "Dave" Rowe (October 9, 1854 – December 9, 1930) was an American Major League Baseball center fielder and manager from Harrisburg, Pennsylvania. His brother, Jack Rowe also played and managed in the Major leagues. Over the course of Rowe's career, he had 383 hits and a .263 batting average. He appeared in four games as a pitcher during his career, and in a game on July 24, 1882, Rowe allowed 35 runs to score, although only 12 of them were earned; it remains the record for most runs scored against a pitcher in major league history.

paragraph: Rowe died in Glendale, California at the age of 76, and is buried in Forest Lawn Memorial Park in Glendale.

paragraph: Section::::See also.

paragraph: BULLET::::- List of Major League Baseball player–managers

description: Major League Baseball player

wikidata_label: Dave Rowe

wikipedia_title: Dave Rowe (baseball)


text: Sunni Muslims

text: Sunni Muslim

text: theologian

text: jurist

text: Persian

text: Hanafi

text: school of Sunni jurisprudence

text: Kufa

text: Hejaz

text: region

text: Arabia

text: Mecca

text: Medina

text: reason

text: Maturidi

text: Sunni theology

text: Kufa

text: Iraq

text: Umayyad

text: caliph

text: Abd al-Malik ibn Marwan

text: Kabul

text: Persian

text: Al-Khatib al-Baghdadi

text: Arabic name

text: Islam

text: Marzban

text: margrave

text: Sasanian

text: Marzban

text: margraves

text: al-Mansur

text: Abbasid

text: Abu Yusuf

text: Qadi

text: Harun al-Rashid

text: Abū Ḥanīfah Mosque

text: Adhamiyah

text: Baghdad

text: Zayd ibn Ali

text: Alid

text: Zaidi

text: Abdul Qadir Gilani

text: Shah Ismail

text: Safavi empire

text: Ottomans

text: Baghdad

text: Qur'an

text: Muhammad

text: hadith

text: ijma

text: qiyas

text: istihsan

text: urf

text: Ali

text: Kufa

text: first generation

text: Abdullah, son of Masud

text: Ahli-ll-Bayṫ

text: Moḥammad

text: Muhammad al-Baqir

text: Tabi‘un

text: Sahaba

text: Islamic prophet

text: Muhammad

text: Sahaba

text: Anas ibn Malik

text: Hadith

text: Anas bin Malik

text: Anas ibn Malik

text: Jabir ibn Abd-Allah

text: Sahl ibn Sa'd

text: Sunni Muslims

text: Suleiman the Magnificent

text: Ottoman

text: Zahiri

text: Ibn Hazm

text: Sufyan ibn `Uyaynah

text: Hammad ibn Salamah

text: Muhammad Zahid Al-Kawthari

text: The Life of Imam Abu Hanifa

text: Imam Abu Hanifa

text: Al-Wasiyyah of Imam Abu Hanifah

text: Book on Imam e Azam Abu Hanifa

text: Abu Hanifa on Muslim heritage

text: Imām Abū Ḥanīfah

categories: Deaths by poisoning,People from Kufa,699 births,Sunni fiqh scholars,People from Najaf Province,8th-century Muslim scholars of Islam,Sunni Muslim scholars,Tabi‘un,Mujaddid,8th-century Arabic writers,Hanafi,Critics of atheism,People from Kabul,767 deaths,Iraqi religious leaders,Medieval Persian people,Persian scholars,Sunni imams,8th-century Iranian people,Taba‘ at-Tabi‘in,Iraqi people of Iranian descent,Quranic exegesis scholars

paragraph: Abu Hanifa

paragraph: Abū Ḥanīfa al-Nuʿmān b. Thābit b. Zūṭā b. Marzubān (; c. 699 – 767 CE), known as Abū Ḥanīfa for short, or reverently as Imam Abū Ḥanīfa by Sunni Muslims, was an 8th-century Sunni Muslim theologian and jurist of Persian origin, who became the eponymous founder of the Hanafi school of Sunni jurisprudence, which has remained the most widely practiced law school in the Sunni tradition. He is often alluded to by the reverential epithets al-Imām al-aʿẓam ("The Great Imam") and Sirāj al-aʾimma ("The Lamp of the Imams") in Sunni Islam.

paragraph: Born to a Muslim family in Kufa, Abu Hanifa is known to have travelled to the Hejaz region of Arabia in his youth, where he studied under the most renowned teachers in Mecca and Medina at the time. As his career as a theologian and jurist progressed, Abu Hanifa became known for favoring the use of reason in his legal rulings ("faqīh dhū raʾy") and even in his theology. Abu Hanifa's theological school is what would later develop into the Maturidi school of Sunni theology.

paragraph: He is also considered a renowned Islamic scholar and personality by Sunni Muslims.

paragraph: Section::::Life.

paragraph: Section::::Life.:Childhood.

paragraph: Abū Ḥanīfah was born in the city of Kufa in Iraq, during the reign of the Umayyad caliph Abd al-Malik ibn Marwan. His father, Thabit bin Zuta, a trader from Kabul (today in Afghanistan), was 40 years old at the time of Abū Ḥanīfah's birth.

paragraph: His ancestry is generally accepted as being of Persian origin as suggested by the etymology of the names of his grandfather (Zuta) and great-grandfather (Mah). The historian Al-Khatib al-Baghdadi records a statement from Imām Abū Ḥanīfah's grandson, Ismail bin Hammad, who gave Abū Ḥanīfah's lineage as Thabit bin Numan bin Marzban and claiming to be of Persian origin. The discrepancy in the names, as given by Ismail of Abū Ḥanīfah's grandfather and great-grandfather, are thought to be due to Zuta's adoption of the Arabic name (Numan) upon his acceptance of Islam and that Mah and Marzban were titles or official designations in Persia, with the latter, meaning a margrave, referring to the noble ancestry of Abū Ḥanīfah's family as the Sasanian Marzbans (equivalent of margraves). The widely accepted opinion, however, is that most probably he was of Persian ancestry .

paragraph: Section::::Life.:Adulthood and death.

paragraph: In 763, al-Mansur, the Abbasid monarch offered Abu Hanifa the post of Chief Judge of the State, but he declined the offer, choosing to remain independent. His student Abu Yusuf was later appointed "Qadi Al-Qudat" (Chief Judge of the State) by the Caliph Harun al-Rashid.

paragraph: In his reply to al-Mansur, Abū Ḥanīfah said that he was not fit for the post. Al-Mansur, who had his own ideas and reasons for offering the post, lost his temper and accused Abū Ḥanīfah of lying.

paragraph: "If I am lying," Abū Ḥanīfah said, "then my statement is doubly correct. How can you appoint a liar to the exalted post of a Chief Qadi (Judge)?"

paragraph: Incensed by this reply, the ruler had Abū Ḥanīfah arrested, locked in prison and tortured. He was never fed nor cared for. Even there, the jurist continued to teach those who were permitted to come to him.

paragraph: On the 15 Rajab 150 (August 15, 767), Abū Ḥanīfah died in prison. The cause of his death is not clear, as some say that Abū Ḥanīfah issued a legal opinion for bearing arms against Al-Mansur, and the latter had him poisoned. The fellow prisoner and Jewish Karaite founder, Anan Ben David, is said to have received life-saving counsel from the subject. It was said that so many people attended his funeral that the funeral service was repeated six times for more than 50,000 people who had amassed before he was actually buried. On the authority of the historian al-Khatib, it can be said that for full twenty days people went on performing funeral prayer for him. Later, after many years, the Abū Ḥanīfah Mosque was built in the Adhamiyah neighbourhood of Baghdad. Abū Ḥanīfah also supported the cause of Zayd ibn Ali and Ibrahim al Qamar both Alid Zaidi Imams.

paragraph: The tomb of Abū Ḥanīfah and the tomb of Abdul Qadir Gilani were destroyed by Shah Ismail of Safavi empire in 1508. In 1533, Ottomans conquered Baghdad and rebuilt the tomb of Abū Ḥanīfah and other Sunni sites.

paragraph: Section::::Sources and methodology.

paragraph: The sources from which Abu Hanifa derived Islamic law, in order of importance and preference, are: the Qur'an, the authentic narrations of the Muslim prophet Muhammad (known as hadith), consensus of the Muslim community (ijma), analogical reasoning (qiyas), juristic discretion (istihsan) and the customs of the local population enacting said law (urf). The development of analogical reason and the scope and boundaries by which it may be used is recognized by the majority of Muslim jurists, but its establishment as a legal tool is the result of the Hanafi school. While it was likely used by some of his teachers, Abu Hanifa is regarded by modern scholarship as the first to formally adopt and institute analogical reason as a part of Islamic law.

paragraph: As the fourth Caliph, Ali had transferred the Islamic capital to Kufa, and many of the first generation of Muslims had settled there, the Hanafi school of law based many of its rulings on the prophetic tradition as transmitted by those first generation Muslims residing in Iraq. Thus, the Hanafi school came to be known as the Kufan or Iraqi school in earlier times. Ali and Abdullah, son of Masud formed much of the base of the school, as well as other personalities from the direct relatives (or Ahli-ll-Bayṫ) of Moḥammad from whom Abu Hanifa had studied such as Muhammad al-Baqir. Many jurists and historians had reportedly lived in Kufa, including one of Abu Hanifa's main teachers, Hammad ibn Abi Sulayman.

paragraph: Section::::Generational status.

paragraph: Abū Ḥanīfah is regarded by some as one of the Tabi‘un, the generation after the Sahaba, who were the companions of the Islamic prophet, Muhammad. This is based on reports that he met at least four Sahaba including Anas ibn Malik, with some even reporting that he transmitted Hadith from him and other companions of Muhammad. Others take the view that Abū Ḥanīfah only saw around half a dozen companions, possibly at a young age, and did not directly narrate hadith from them.

paragraph: Abū Ḥanīfah was born 67 years after the death of Muhammad, but during the time of the first generation of Muslims, some of whom lived on until Abū Ḥanīfah's youth. Anas bin Malik, Muhammad's personal attendant, died in 93 AH and another companion, Abul Tufail Amir bin Wathilah, died in 100 AH, when Abū Ḥanīfah was 20 years old. The author of al-Khairat al-Hisan collected information from books of biographies and cited the names of Muslims of the first generation from whom it is reported that the Abu Hanifa had transmitted hadith. He counted them as sixteen, including Anas ibn Malik, Jabir ibn Abd-Allah and Sahl ibn Sa'd.

paragraph: Section::::Reception.

paragraph: Abu Hanifa ranks as one of the greatest jurists of Islamic civilization and one of the major legal philosophers of the entire human community. He attained a very high status in the various fields of sacred knowledge and significantly influenced the development of Muslim theology. During his lifetime he was acknowledged by the people as a jurist of the highest calibre.

paragraph: Outside of his scholarly achievements Abu Hanifa is popularly known amongst Sunni Muslims as a man of the highest personal qualities: a performer of good works, remarkable for his self-denial, humble spirit, devotion and pious awe of God.

paragraph: His tomb, surmounted by a dome erected by admirers in 1066 is still a shrine for pilgrims. It was given a restoration in 1535 by Suleiman the Magnificent upon the Ottoman conquest of Baghdad.

paragraph: The honorific title "al-Imam al-A'zam" ("the greatest leader") was granted to him both in communities where his legal theory is followed and elsewhere. According to John Esposito, 41% of all Muslims follow the Hanafi school.

paragraph: Abu Hanifa also had critics. The Zahiri scholar Ibn Hazm quotes Sufyan ibn `Uyaynah: "[T]he aﬀairs of men were in harmony until they were changed by Abù Hanìfa in Kùfa, al-Batti in Basra and Màlik in Medina". Early Muslim jurist Hammad ibn Salamah once related a story about a highway robber who posed as an old man to hide his identity; he then remarked that were the robber still alive he would be a follower of Abu Hanifa.

paragraph: Section::::Works.

paragraph: Section::::Works.:Confusion regarding Al-Fiqh Al-Akbar.

paragraph: The attribution of "Al-Fiqh Al-Akbar" has been disputed by A.J. Wensick, as well as Zubair Ali Zai.

paragraph: Other scholars have upheld that Abu Hanifa was the author such as Muhammad Zahid Al-Kawthari, al-Bazdawi, and Abd al-Aziz al-Bukhari.

paragraph: Scholars such as Mufti Abdur-Rahman have pointed out that the book being brought into question by Wensick is actually another work by Abu Hanifa called: ""Al-Fiqh Al-Absat"".

paragraph: Section::::References.

paragraph: BULLET::::- Abdur-Rahman ibn Yusuf, "Imam Abu Hanifa's Al-Fiqh Al-Akbar Explained"

paragraph: Section::::External links.

paragraph: BULLET::::- The Life of Imam Abu Hanifa Biography at Lost Islamic History

paragraph: BULLET::::- Imam Abu Hanifa by Jamil Ahmad

paragraph: BULLET::::- Al-Wasiyyah of Imam Abu Hanifah Translated into English by Shaykh Imam Tahir Mahmood al-Kiani

paragraph: BULLET::::- Book on Imam e Azam Abu Hanifa (Urdu)

paragraph: BULLET::::- Abu Hanifa on Muslim heritage

paragraph: BULLET::::- Imām Abū Ḥanīfah By Shiekh G. F. Haddad

paragraph: BULLET::::- Some teachers and students of Imam Abu Hanifa

alias:
Abu Hanifa
Imam Azam
The Great Imam
The Lamp of the Imams

description: Founder of Hanafi school of thought

enwikiquote_title: Abu Hanifa

wikidata_label: Abū Ḥanīfa

wikipedia_title: Abu Hanifa


text: Muslim

text: principles of Islamic jurisprudence

text: Shaykh al-Islām

text: Imams

text: Shafi'i

text: fiqh

text: Madh'hab

text: Malik ibn Anas

text: Dawud al-Zahiri

text: Ahmad Bayhaqi

text: Quraysh

text: Muttalib

text: Banu Hashim

text: Prophet

text: Muhammad

text: Abbasid

text: caliph

text: Muhammad

text: Gaza

text: Asqalan

text: Ash-Sham

text: sharīf

text: Mecca

text: Yemen

text: ibn

text: Mufti

text: Qur’an

text: "Muwatta"'

text: fatwa

text: Medina

text: Malik ibn Anas

text: Najran

text: Alids

text: Alid revolt

text: Caliph

text: Harun ar-Rashid

text: Raqqa

text: Hanafi

text: Muḥammad ibn al-Ḥasan al-Shaybānī

text: Baghdad

text: madh'hab

text: Imam Abu Hanifa

text: Imam Malik

text: Mālikī

text: Sacred Mosque

text: Hanbali

text: Ahmad Ibn Hanbal

text: Al-Ma'mun

text: Iraq

text: Sayyidah Nafisah bint Al-Hasan

text: Maliki

text: Rajab

text: Mount al-Muqattam

text: qubba

text: Ayyubid

text: Sultan

text: Al-Kamil

text: the mausoleum

text: fiqh

text: Hadith

text: Muhammad

text: Ijma

text: Qiyas

text: shari'a

text: madhhab

text: Islamic world

text: Indonesia

text: Malaysia

text: Egypt

text: Ethiopia

text: Somalia

text: Yemen

text: Sri Lanka

text: India

text: hadith

text: Muhammad

text: Saladin

text: madrassa

text: Saladin

text: mausoleum

text: Fatamid

text: Bayhaqi

text: Al-Suyuti

text: Al-Dhahabi

text: al Ghazali

text: Ibn Hajar Asqalani

text: Ibn Kathir

text: Yahya ibn Sharaf al-Nawawi

text: Al-Mawardi

text: Al-Risala

text: principles of jurisprudence

text: Kitab al-Umm

text: Shafi'i

text: fiqh

text: hadith

text: truth

text: myth

text: Qur’an

text: Muwatta

text: Malik ibn Anas

text: mufti

text: fatwa

text: Ramadan

text: apocryphal

text: Sunnah

text: Muhammad

text: Apocryphal

text: Muhammad al-Shaybani

text: Kalam

text: Allah

text: shirk

text: Fiqh

text: Mujaddid

text: Shafi'i

text: Majid Khadduri

text: Biodata at MuslimScholars.info

text: The Biography of Imam ash-Shafi'i

text: Short Biography of Imam Shafi'i

text: Concise Summary of Imam Shafi'i

text: The Mausoleum of Imam al-Shafi'i

categories: 9th-century clergy,8th-century jurists,9th-century Arabic writers,People from Gaza City,8th-century Arabic writers,820 deaths,767 births,Sunni imams,Shafi'is,Sunni Muslim scholars,9th-century jurists,Sunni fiqh scholars,Malikis,9th-century Muslim scholars of Islam,Mujaddid,Scholars of the Abbasid Caliphate

paragraph: Al-Shafi‘i

paragraph: Abū ʿAbdillāh Muhammad ibn Idrīs al-Shāfiʿī ()

paragraph: (767–820 CE, 150–204 AH) was an Arab Muslim theologian, writer, and scholar, who was the first contributor of the principles of Islamic jurisprudence (Uṣūl al-fiqh). Often referred to as 'Shaykh al-Islām', al-Shāfi‘ī was one of the four great Imams, whose legacy on juridical matters and teaching eventually led to the Shafi'i school of "fiqh" (or Madh'hab). He was the most prominent student of Imam Malik ibn Anas and he also served as the Governor of Najar. Born in Gaza, he also lived in Mecca, Medina, Yemen, Egypt and Baghdad.

paragraph: Section::::Introduction.

paragraph: The biography of al-Shāfi‘i is difficult to trace. Dawud al-Zahiri was said to be the first to write such a biography, but the book has been lost. The oldest surviving biography goes back to Ibn Abi Hatim al-Razi (died 327 AH/939 CE) and is no more than a collection of anecdotes, some of them fantastical. A biographical sketch was written by Zakarīya b. Yahya al-Sājī was later reproduced, but even then, a great deal of legend had already crept into the story of al-Shāfi‘i's life. The first real biography is by Ahmad Bayhaqi (died 458 AH/1066 CE) and is filled with what a modernist eye would qualify as pious legends. The following is what seems to be a sensible reading, according to a modern reductionist perspective.

paragraph: Section::::Biography.

paragraph: Section::::Biography.:Ancestry.

paragraph: Al-Shāfi‘ī belonged to the Qurayshi clan of Banu Muttalib, which was the sister clan of the Banu Hashim, to which the Prophet Muhammad and the ‘Abbasid caliphs belonged. This lineage may have given him prestige, arising from his belonging to the tribe of Muhammad, and his great-grandfather's kinship to him. However, al-Shāfi‘ī grew up in poverty, in spite of his connections in the highest social circles.

paragraph: Section::::Biography.:Early life.

paragraph: He was born in Gaza by the town of Asqalan in 150 AH (767 CE). His father died in Ash-Sham while he was still a child. Fearing the waste of his sharīf lineage, his mother decided to move to Mecca when he was about two years old. Furthermore, his maternal family roots were from Al-Yemen, and there were more members of his family in Mecca, where his mother believed he would better be taken care of. Little is known about al-Shāfi‘ī's early life in Mecca, except that he was brought up in poor circumstances and that from his youth he was devoted to learning. An account states that his mother could not afford to buy his paper, so he would write his lessons on bones, particularly shoulder-bones. He studied under Muslim ibn Khalid az-Zanji, the Mufti of Mecca then, who is thus considered to be the first teacher of Imam al-Shāfi‘ī. By the age of seven, al-Shāfi‘ī had memorized the Qur’an. At ten, he had committed Imam Malik's "Muwatta"' to heart, at which time his teacher would deputize him to teach in his absence. Al-Shāfi‘ī was authorized to issue fatwas at the age of fifteen.

paragraph: Section::::Biography.:Apprenticeship under Imam Mālik.

paragraph: Al-Shāfi‘ī moved to Al-Medinah in a desire for further legal training, as was the tradition of acquiring knowledge. Accounts differ on the age in which he set out to Medina; an account placed his age at thirteen, while another stated that he was in his twenties. There, he was taught for many years by the famous Imam Malik ibn Anas, who was impressed with his memory, knowledge and intelligence. By the time of Imam Mālik's death in 179 AH (795 CE), al-Shāfi‘ī had already gained a reputation as a brilliant jurist. Even though he would later disagree with some of the views of Imam Mālik, al-Shāfi‘ī accorded the deepest respect to him by always referring to him as "the Teacher".

paragraph: Section::::Biography.:Yemeni "Fitna".

paragraph: At the age of thirty, al-Shāfi‘ī was appointed as the ‘Abbasid governor in the Yemeni city of Najran. He proved to be a just administrator but soon became entangled with factional jealousies. In 803 CE, al-Shāfi‘ī was accused of aiding the 'Alids in an Alid revolt, and was thus summoned in chains with a number of 'Alids to the Caliph Harun ar-Rashid at Raqqa. Whilst other conspirators were put to death, al-Shafi'i's own eloquent defense convinced the Caliph to dismiss the charge. Other accounts state that the famous Hanafi jurist, Muḥammad ibn al-Ḥasan al-Shaybānī, was present at the court and defended al-Shāfi‘ī as a well-known student of the sacred law. What was certain was that the incident brought al-Shāfi‘ī in close contact with al-Shaybānī, who would soon become his teacher. It was also postulated that this unfortunate incident impelled him to devote the rest of his career to legal studies, never again to seek government service.

paragraph: Section::::Biography.:Apprenticeship under Al-Shaybānī, and exposure to Hanafī Jurists.

paragraph: Al-Shāfi'ī traveled to Baghdad to study with Abu Hanifah's acolyte al-Shaybānī and others. It was here that he developed his first madh'hab, influenced by the teachings of both Imam Abu Hanifa and Imam Malik. His work thus became known as "al Madhhab al Qadim lil Imam as Shafi’i," or the Old School of al-Shafi'i.

paragraph: It was here that al-Shāfi'ī actively participated in legal arguments with the Hanafī jurists, strenuously defending the Mālikī school of thought. Some authorities stress the difficulties encountered by him in his arguments. Al-Shāfi'ī eventually left Baghdad for Mecca in 804 CE, possibly because of complaints by Hanafī followers to al-Shaybānī that al-Shafi'i had become somewhat critical of al-Shaybānī's position during their disputes. As a result, al-Shāfi'ī reportedly participated in a debate with al-Shaybānī over their differences, though who won the debate is disputed.

paragraph: In Mecca, al-Shāfi'ī began to lecture at the Sacred Mosque, leaving a deep impression on many students of law, including the famous Hanbali jurist, Ahmad Ibn Hanbal. Al-Shāfi'ī's legal reasoning began to mature, as he started to appreciate the strength in the legal reasoning of the Hanafī jurists, and became aware of the weaknesses inherent in both the Mālikī and Hanafī schools of thought.

paragraph: Section::::Biography.:Departure to Baghdad and Egypt.

paragraph: Al-Shāfi'ī eventually returned to Baghdad in 810 CE. By this time, his stature as a jurist had grown sufficiently to permit him to establish an independent line of legal speculation. Caliph Al-Ma'mun is said to have offered al-Shāfi'ī a position as a judge, but he declined the offer.

paragraph: In 814 CE, al-Shāfi'ī decided to leave Baghdad for Egypt. The precise reasons for his departure from Al-‘Iraq are uncertain, but it was in Egypt that he would meet another tutor, Sayyidah Nafisah bint Al-Hasan, who would also financially support his studies, and where he would dictate his life's works to students. Several of his leading disciples would write down what al-Shāfi'ī said, who would then have them read it back aloud so that corrections could be made. Al-Shāfi'ī biographers all agree that the legacy of works under his name are the result of those sessions with his disciples.

paragraph: Section::::Biography.:Death.

paragraph: At least one authority states that al-Shāfi'ī died as a result of injuries sustained from an attack by supporters of a Maliki follower named Fityan. The story goes that al-Shāfi'ī triumphed in the argument over Fityan, who, being intemperate, resorted to abuse. The Governor of Egypt, with whom al-Shafi'i had good relations, ordered Fityan punished by having him paraded through the streets of the city carrying a plank and stating the reason for his punishment. Fityan's supporters were enraged by this treatment and attacked Shafi'i in retaliation after one of his lectures. Al-Shafi'i died a few days later. However, al-Shāfi'ī was also known to have suffered from a serious intestinal illness, which kept him frail and ailing during the later years of his life. The precise cause of his death is thus unknown.

paragraph: Al-Shāfi'ī died at the age of 54 on the 30th of Rajab in 204 AH (20 January 820 CE), in Al-Fustat, Egypt, and was buried in the vault of the Banū ‘Abd al-Hakam, near Mount al-Muqattam. The "qubbah" (, dome) was built in 608 AH (1212 CE) by the Ayyubid Sultan Al-Kamil, and the mausoleum remains an important site today.

paragraph: Section::::Legacy.

paragraph: BULLET::::- Islam, Fiqh, Sunnah

paragraph: Al-Shāfi'ī is credited with creating the essentials of the science of fiqh (the system of Islamic jurisprudence). He designated the four principles/sources/components of fiqh, which in order of importance are:

paragraph: BULLET::::1. The Qur’an;

paragraph: BULLET::::2. Hadith. i.e collections of the words, actions, and silent approval of Muhammad. (Together with the Qur'an these make up "revealed sources".);

paragraph: BULLET::::3. Ijma. i.e. the consensus of the (orthodox) Muslim community;

paragraph: BULLET::::4. Qiyas. i.e. the method of analogy.

paragraph: Scholar John Burton goes farther, crediting Al-Shafi'i not just with establishing the science of fiqh in Islam, but its importance to the religion. "Where his contemporaries and their predecessors had engaged in defining Islam as a social and historical phenomenon, Shafi'i sought to define a revealed Law."

paragraph: With this systematization of shari'a, he provided a legacy of unity for all Muslims and forestalled the development of independent, regionally based legal systems. The four Sunni legal schools or madhhabs keep their traditions within the framework that Shafi'i established. One of the schools – Shafi'i fiqh – is named for Al-Shāfi‘ī. It is followed in many different places in the Islamic world: Indonesia, Malaysia, Egypt, Ethiopia, Somalia, Yemen as well as Sri Lanka and southern parts of India.

paragraph: Al-Shāfi‘ī emphasized the final authority of a hadith of Muhammad so that even the Qur'an was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa." While traditionally the Quran is considered above the Sunna in authority, Al-Shafi'i "forcefully argued" that the sunna stands "on equal footing with the Quran", (according to scholar Daniel Brown) for – as Al-Shafi'i put it – "the command of the Prophet is the command of God."

paragraph: Al-Shāfi‘ī

paragraph: "insists time after time that nothing can override the authority of the Prophet, even if it be attested only by an isolate tradition, and that every well-authenticated tradition going back to the Prophet has precedence over the opinions of his Companions, their Successors, and later authorities."

paragraph: The focus by the Muslim community on ahadith of Muhammad and disinterest in ahadith of Muhammad's companions (whose ahadith were commonly used before Al-Shāfi‘ī since most of whom survived him and spread his teachings after his death) is thought (by scholar Joseph Schacht) to reflect the success of Al-Shāfi‘ī's doctrine.

paragraph: Al-Shāfi‘ī influence was such that he changed the use of the term Sunnah, "until it invariably meant only the Sunnah of the Prophet" (according to John Burton this was his "principle achievement"). While earlier, sunnah had been used to refer to tribal manners and customs, (and while Al-Shāfi‘ī distinguished between the non-authoritative "sunnah of the Muslims" that was followed in practice, and the "sunnah of the Prophet" that Muslims "should" follow), sunnah came to mean the Sunnah of Muhammad.

paragraph: In the Islamic sciences, Burton credits him with "the imposition of a formal theoretical distinction" between `the Sunnah of the Prophet` and the Quran, "especially where the two fundamental sources appeared to clash".

paragraph: BULLET::::- Structures

paragraph: Saladin built a madrassah and a shrine on the site of his tomb. Saladin's brother Afdal built a mausoleum for him in 1211 after the defeat of the Fatamids. It remains a site where people petition for justice.

paragraph: BULLET::::- Followers

paragraph: Among the followers of Imam al-Shāfi‘ī’s school were:

paragraph: BULLET::::- Bayhaqi

paragraph: BULLET::::- Al-Suyuti

paragraph: BULLET::::- purportedly Al-Dhahabi

paragraph: BULLET::::- al Ghazali

paragraph: BULLET::::- Ibn Hajar Asqalani

paragraph: BULLET::::- Ibn Kathir

paragraph: BULLET::::- Yahya ibn Sharaf al-Nawawi

paragraph: BULLET::::- Al-Mawardi

paragraph: Section::::Legacy.:Works.

paragraph: He authored more than 100 books.

paragraph: BULLET::::- Al-Risala – The best-known book by al-Shafi'i in which he examined principles of jurisprudence. The book has been translated into English.

paragraph: BULLET::::- Kitab al-Umm – his main surviving text on Shafi'i fiqh

paragraph: BULLET::::- Musnad al-Shafi'i (on hadith) – it is available with arrangement, Arabic 'Tartib', by Ahmad ibn Abd ar-Rahman al-Banna

paragraph: In addition to this, al-Shafi'i was an eloquent poet, who composed many short poems aimed at addressing morals and behavior.

paragraph: Section::::Legacy.:Anecdotal Stories.

paragraph: Many stories are told about the childhood and life of al-Shafi'i, and it is difficult to separate truth from myth:

paragraph: Tradition says that he memorized the Qur’an at the age of seven; by ten, he had memorized the Muwatta of Malik ibn Anas; he was a mufti (given authorization to issue fatwa) at the age of fifteen. He recited the Qur'an every day in prayer, and twice a day in Ramadan. Some apocryphal accounts claim he was very handsome, that his beard did not exceed the length of his fist, and that it was very black. He wore a ring that was inscribed with the words, "Allah suffices Muhammad ibn Idris as a reliance." He was also known to be very generous.

paragraph: He was also an accomplished archer, a poet and some accounts call him the most eloquent of his time. Some accounts claim that there was a group of Bedouin who would come and sit to listen to him, not for the sake of learning, but just to listen to his eloquent use of the language. Even in later eras, his speeches and works were used by Arabic grammarians. He was given the title of Nasir al-Sunnah, the Defender of the Sunnah.

paragraph: Al-Shafi‘i loved the Islamic prophet Muhammad very deeply. Al Muzani said of him, "He said in the Old School: ‘Supplication ends with the invocation of blessings on the Prophet, and its end is but by means of it.’” Al-Karabisi said: “I heard al-Shafi’i say that he disliked for someone to say ‘the Messenger’ (al-Rasul), but that he should say ‘Allah’s Messenger’ (Rasul Allah) out of veneration for him.” He divided his night into three parts: one for writing, one for praying, and one for sleeping.

paragraph: Apocryphal accounts claim that Imam Ahmad said of al-Shafi'i, "I never saw anyone adhere more to hadith than al-Shafi’i. No one preceded him in writing down the hadith in a book." Imam Ahmad is also claimed to have said, "Not one of the scholars of hadith touched an inkwell nor a pen except he owed a huge debt to al-Shafi’i.”

paragraph: Muhammad al-Shaybani said, "If the scholars of hadith speak, it is in the language of al-Shafi’i.”

paragraph: According to many accounts, he was said to have a photographic memory. One anecdote states that he would always cover one side of a book while reading because a casual glance at the other page would commit it to memory.

paragraph: He claimed that the game of chess was an image of war, and it was possible to play chess as a mental exercise for the solution of military tactics. Chess could not be played for a stake, but if a player was playing for a mental exercise, he was not doing anything illegal. Provided the player took care that his fondness for chess did not cause him to break any other rule of life, he saw no harm in playing chess. He played chess himself, defending his practice by the example of many of his companions.

paragraph: Section::::Legacy.:Quotations.

paragraph: BULLET::::- He who seeks pearls immerses himself in the sea.

paragraph: BULLET::::- He said to the effect that no knowledge of Islam can be gained from books of Kalam, as kalam "is not from knowledge" and that "It is better for a man to spend his whole life doing whatever Allah has prohibited – besides shirk with Allah – rather than spending his whole life involved in kalam."

paragraph: BULLET::::- Ahadith from the Islamic Prophet Muhammad have to be accepted without questioning, reasoning, critical thinking. "If a hadith is authenticated as coming from the Prophet, we have to resign ourselves to it, and your talk and the talk of others about why and how, is a mistake ..."

paragraph: Section::::See also.

paragraph: BULLET::::- Fiqh

paragraph: BULLET::::- Mujaddid

paragraph: BULLET::::- Shafi'i

paragraph: Section::::References.

paragraph: Section::::References.:Notes.

paragraph: BULLET::::- Ruthven Malise, "Islam in the World". 3rd edition Granta Books London 2006 ch. 4

paragraph: BULLET::::- Majid Khadduri (trans.), "al-Shafi'i's Risala: Treatise on the Foundation of Islamic Jurisprudence". Islamic Texts Society 1961, reprinted 1997. .

paragraph: BULLET::::- al-Shafi'i, Muhammad b. Idris,"The Book of the Amalgamation of Knowledge" translated by Aisha Y. Musa in Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave, 2008

paragraph: Helal M Abu Taher, Char Imam(Four Imams), Islamic Foundation, Dhaka,1980.

paragraph: Section::::External links.

paragraph: BULLET::::- Biodata at MuslimScholars.info

paragraph: BULLET::::- The Biography of Imam ash-Shafi'i

paragraph: BULLET::::- The Life of Imam al-Shafi'i at Lost Islamic History

paragraph: BULLET::::- Short Biography of Imam Shafi'i

paragraph: BULLET::::- Concise Summary of Imam Shafi'i

paragraph: BULLET::::- Diagram of teachers and students of Imam Shafi'i

paragraph: BULLET::::- The Mausoleum of Imam al-Shafi'i

description: Founder of Sunni Shafi‘i

enwikiquote_title: Al-Shafi‘i

wikidata_label: Al-Shafi‘i

wikipedia_title: Al-Shafi‘i


text:
CE
AH
Arab
Muslim jurist
theologian
ascetic
hadith
Hanbali
jurisprudence
traditionalist
hadith
studies
fiqh
hadith
Mihna
Abbasid Caliphate
al-Ma'mun
Mutazilite
dogma
Quran
eternal
ulema
mystics
saint
hadith
al-Dhahabi
Wahhabism
Ibn Taymiyyah
Basra
Iraq
Arab
Banu Shayban
Abbasid army
Khurasan
Baghdad
Isfahan
Syria
Arabia
al-Musnad
Al-Shafi'i
Hanbali
madhab
Hanafi
Maliki
Shafi
Athari
Caliph
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Mu'tazila
Sunni
Mu'tazila
Mu'tazila
Hanbali
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Quran
divine attributes
attributes of God
throne
omnipresence
vision
day of resurrection
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Sunni
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uncreated
Ibn Qudamah
Ibn Taymiyyah
Maruf Karkhi
hadith
abdal
Hujwiri
Ibn Arabi
Maruf Karkhi
abdal
Bishr the Barefoot
saint
Hujwiri
Dhul-Nun of Egypt
Bishr al-Hafi
Sari al-Saqati
Maruf Karkhi
Ibn al-Jawzi
miracle worker
incorruptibility
Ibn Ata Allah
Hallaj
Abdullah Ansari
Abdul Qadir Jilani
tariqa
Qadiriyya
Ibn Qudamah
Ibn al-Jawzi
Ibn Qayyim al-Jawziyya
Abdul Qadir Jilani
blessing
Ibn al-Jawzi
minbar
al-Dhahabi
grave of the Prophet
Medina
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exegete
Muhammad ibn Jarir al-Tabari
Andalusian
Ibn 'Abd al-Barr
Ash'ari
Athari
Maturidi
Biodata at MuslimScholars.info

categories: 780 births,9th-century jurists,Hadith compilers,9th-century Arabic writers,Sunni imams,9th-century Arabs,9th-century people of the Abbasid Caliphate,Atharis,Mujaddid,Banu Shayban,9th-century Muslim scholars of Islam,855 deaths,Scholars of the Abbasid Caliphate

paragraph: Ahmad ibn Hanbal

paragraph: Aḥmad Ibn Muḥammad Ibn Ḥanbal Abū ʿAbdullāh Ash-Shaybānī (; 780–855 CE/164–241 AH), often referred to as Aḥmad ibn Ḥanbal or Ibn Ḥanbal for short, was an Arab Muslim jurist, theologian, ascetic, hadith traditionist, and founder of the Hanbali school of Sunni jurisprudence — one of the four major orthodox legal schools of Sunni Islam.

paragraph: A highly influential and active scholar during his lifetime, Ibn Hanbal went on to become "one of the most venerated" intellectual figures in Islamic history, who has had a "profound influence affecting almost every area of" the traditionalist (literalism-oriented) perspective within Sunni Islam. One of the foremost classical proponents of relying on scriptural sources as the basis for Islamic law and way of life, Ibn Hanbal compiled one of the most important Sunni hadith collections, the "Musnad", which has continued to exercise considerable influence in the field of hadith studies up to the present time.

paragraph: Having studied fiqh and hadith under many teachers during his youth, Ibn Hanbal became famous in his later life for the crucial role he played in the Mihna, the inquisition instituted by the Abbasid Caliphate al-Ma'mun towards the end of his reign, in which the ruler gave official state support to the Mutazilite dogma of the Quran being created, a view that contradicted the orthodox doctrine of the Quran being the eternal, uncreated Word of God. Suffering physical persecution under the caliph for his unflinching adherence to the traditional doctrine, Ibn Hanbal's fortitude in this particular event only bolstered his "resounding reputation" in the annals of Islamic history.

paragraph: Throughout Islamic history, Ibn Hanbal was venerated as an exemplary figure in all the traditional schools of Sunni thought, both by the exoteric ulema and by the mystics, with the latter often designating him as a saint in their hagiographies. The fourteenth-century hadith master al-Dhahabi referred to Ibn Hanbal as "the true Shaykh of Islām and leader of the Muslims in his time, the ḥadīth master and Proof of the Religion."

paragraph: In the modern era, Ibn Hanbal's name has become controversial in certain quarters of the Islamic world, because the Hanbali reform movement known as Wahhabism has cited him as a principal influence along with the thirteenth-century Hanbali reformer Ibn Taymiyyah. However it has been argued by certain scholars that Ibn Hanbal's own beliefs actually played "no real part in the establishment of the central doctrines of Wahhabism," as there is evidence, according to the same authors, that "the older Hanbalite authorities had doctrinal concerns very different from those of the Wahhabis," rich as medieval Hanbali literature is in references to saints, grave visitation, miracles, and relics. In this connection, scholars have cited Ibn Hanbal's own support for the use of relics as simply one of several important points upon which the theologian's opinions diverged from those of Wahhabism.

paragraph: Section::::Biography.

paragraph: Section::::Biography.:Early life and family.

paragraph: Ahmad ibn Hanbal's family was originally from Basra, Iraq, and belonged to the Arab Banu Shayban tribe. His father was an officer in the Abbasid army in Khurasan and later settled with his family in Baghdad, where Ahmad was born in 780 CE.

paragraph: Ibn Hanbal had two wives and several children, including an older son, who later became a judge in Isfahan.

paragraph: Section::::Biography.:Education and work.

paragraph: Imam Ahmed studied extensively in Baghdad, and later traveled to further his education. He started learning jurisprudence (Fiqh) under the celebrated Hanafi judge, Abu Yusuf, the renowned student and companion of Imam Abu Hanifah. After finishing his studies with Abu Yusuf, ibn Hanbal began traveling through Iraq, Syria, and Arabia to collect hadiths, or traditions of the Prophet Muhammad. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from. With this knowledge, he became a leading authority on the hadith, leaving an immense encyclopedia of hadith, the al-Musnad. After several years of travel, he returned to Baghdad to study Islamic law under Al-Shafi'i. He became a mufti in his old age, and founded the Hanbali madhab, or school of Islamic law, which is now most dominant in Saudi Arabia, Qatar, and the United Arab Emirates. Unlike the other three schools of Islamic jurisprudence (Hanafi, Maliki, and Shafi), the Hanbali madhab remained largely traditionalist or Athari in theology.

paragraph: In addition to his scholastic enterprises, ibn Hanbal was a soldier on the Islamic frontiers (Ribat) and made Hajj five times in his life, twice on foot.

paragraph: Section::::Biography.:Death.

paragraph: Ahmad Ibn Hanbal passed away on Friday, 12 Rabi-ul-awwal, 241 AH/ 2 August, 855 at the age of 74-75 in Baghdad, Iraq. Historians relate that his funeral was attended by 800,000 men and 60,000 women and that 20,000 Christians and Jews converted to Islam on that day.

paragraph: Section::::The Mihna.

paragraph: Ibn Hanbal was famously called before the Inquisition or Mihna of the Abassid Caliph al-Ma'mun. Al-Ma'mun wanted to assert the religious authority of the Caliph by pressuring scholars to adopt the Mu'tazila view that the Qur'an was created rather than uncreated. According to Sunni tradition, ibn Hanbal was among the scholars to resist the Caliph's interference and the Mu'tazila doctrine of a created Qur'an—although some Orientalist sources raise a question on whether or not he remained steadfast. Ibn Hanbal's stand against the inquisition by the Mu'tazila (who had been the ruling authority at the time) led to the Hanbali school establishing itself firmly as not only a school of fiqh (legal jurisprudence), but of theology as well.

paragraph: Due to his refusal to accept Mu'tazilite authority, ibn Hanbal was imprisoned in Baghdad throughout the reign of al-Ma'mun. In an incident during the rule of al-Ma'mun's successor, al-Mu'tasim, ibn Hanbal was flogged to unconsciousness. However, this caused upheaval in Baghdad and al-Ma'mun was forced to release ibn Hanbal. After al-Mu’tasim's death, al-Wathiq became caliph and continued his predecessor's policies of Mu'tazilite enforcement and in this pursuit, he banished ibn Hanbal from Baghdad. It was only after al-Wathiqu's death and the ascent of his brother al-Mutawakkil, who was much friendlier to the more traditional Sunni beliefs, that ibn Hanbal was welcomed back to Baghdad.

paragraph: Section::::Views and thought.

paragraph: Ibn Hanbal's principal doctrine is what later came to be known as "traditionalist thought," which emphasized the acceptance of only the Quran and hadith as the foundations of orthodox belief. He did, however, believe that it was only a select few who were properly authorized to interpret the sacred texts.

paragraph: Section::::Views and thought.:Theology.

paragraph: Section::::Views and thought.:Theology.:God.

paragraph: Ibn Hanbal understood the perfect definition of God to be that given in the Quran, whence he held that proper belief in God constituted believing in the description which God had given of Himself in the Islamic scripture. To begin with, Ibn Hanbal asserted that God was both Unique and Absolute and absolutely incomparable to anything in the world of His creatures. As for the various divine attributes, Ibn Hanbal believed that all the regular attributes of God, such as hearing, sight, speech, omnipotence, will, wisdom, etc., were to be affirmed as "realities" ("ḥaqq"), and all the attributes called "ambiguous" ("mutas̲h̲ābih"), such as those which spoke of God's hand, throne, omnipresence, and vision by the believers on the day of resurrection, were to be understood in the same manner. Furthermore, Ibn Hanbal "rejected the negative theology ("taʿṭīl") of the Jahmiyya and their particular allegorizing exegesis ("taʾwīl") of the Quran and of tradition, and no less emphatically criticized the anthropomorphism ("tas̲h̲bīh") of the Mus̲h̲abbiha, amongst whom he included, in the scope of his polemics, the Jahmiyya as unconscious anthropomorphists." Ibn Hanbal was also a critic of overt and unnecessary speculation in matters of theology; he believed that it was fair to worship God "without seeking to know the 'mode' of the theologoumena ("bilā kayf")," and felt it was wise to leave to God the understanding of His own mystery.

paragraph: Section::::Views and thought.:Theology.:The Quran.

paragraph: One of Ibn Hanbal's most famous contributions to Sunni thought was the considerable role he played in bolstering the orthodox doctrine of the Quran being the "uncreated Word of God" ("kalām Allāh g̲h̲ayr mak̲h̲lūḳ"). By "Quran," Ibn Hanbal understood "not just an abstract idea but the Quran with its letters, words, expressions, and ideas—the Quran in all its living reality, whose nature "in itself"," according to Ibn Hanbal, eluded human comprehension.

paragraph: Section::::Views and thought.:Theology.:Intercession.

paragraph: It is narrated by Abū Bakr al-Marwazī in his "Mansak" that Ibn Hanbal preferred one to make "tawassul" or "intercession" through the Prophet in every supplication, with the wording: "O God! I am turning to Thee with Thy Prophet, the Prophet of Mercy. O Muhammad! I am turning with you to my Lord for the fulfillment of my need." This report is repeated in many later Hanbali works, in the context of personal supplication as an issue of jurisprudence. Ibn Qudamah, for example, recommends it for the obtainment of need in his "Wasiyya". In the same way, Ibn Taymiyyah cites the Hanbali fatwa on the desirability of the Prophet's intercession in every personal supplication in his "Qāida fil-Tawassul wal-Wasiīla" where he attributes it to "Imām Ahmad and a group of the pious ancestors" from the "Mansak" of al-Marwazī as his source.

paragraph: Section::::Views and thought.:Theology.:Mysticism.

paragraph: As there exist historical sources indicating patently "mystical elements in his personal piety" and documented evidence of his amiable interactions with numerous early Sufi saints, including Maruf Karkhi, it is recognized that Ibn Hanbal's relationship with many of the Sufis was one of mutual respect and admiration. As such, early sources state: "[Ibn Hanbal] used to greatly respect the Sūfīs and show them kindness and generosity. He was asked about them and was told that they sat in mosques constantly to which he replied, 'Knowledge made them sit.'" Furthermore, it is in Ibn Hanbal's "Musnad" that we find most of the hadith reports concerning the abdal, forty major saints "whose number [according to Islamic mystical doctrine] would remain constant, one always being replaced by some other on his death" and whose key role in the traditional Sufi conception of the celestial hierarchy would be detailed by later mystics such as Hujwiri and Ibn Arabi. It is, in fact, reported that Ibn Hanbal explicitly identified Maruf Karkhi as one of the abdal, saying: "He is one of the Substitute-Saints, and his supplication is answered." Of the same Sufi, Ibn Hanbal later asked rhetorically: "Is religious knowledge anything else than what Maruf has achieved?" Additionally, there are accounts of Ibn Hanbal extolling the early ascetic saint Bishr the Barefoot and his sister as two exceptional devotees of God, and of his sending people with mystical questions to Bishr for guidance. It is also recorded that Ibn Hanbal said, with regard to the early Sufis, "I do not know of any people better then them." Moreover, there are accounts of Ibn Hanbal's son, Sālih, being exhorted by his father to go and study under the Sufis. According to one tradition, Sālih said: "My father would send for me whenever a self-denier or ascetic ("zāhid aw mutaqashshif") visited him so I could look at him. He loved for me to become like this."

paragraph: As for the Sufis' reception of Ibn Hanbal, it is evident that he was "held in high regard" by all the major Sufis of the classical and medieval periods, and later Sufi chroniclers often designated the jurist as a saint in their hagiographies, praising him both for his legal work and for his appreciation of Sufi doctrine. Hujwiri, for example, wrote of him: "He was distinguished by devoutness and piety ... Sufis of all orders regard him as blessed. He associated with great Shaykhs, such as Dhul-Nun of Egypt, Bishr al-Hafi, Sari al-Saqati, Maruf Karkhi, and others. His miracles were manifest and his intelligence sound ... He had a firm belief in the principles of religion, and his creed was approved by all the [theologians]." Both non-Hanbali and Hanbali Sufi hagiographers such as Hujwiri and Ibn al-Jawzi, respectively, also alluded to Ibn Hanbal's own gifts as a miracle worker and of the blessedness of his grave. For example, Ibn Hanbal's own body was traditionally held to have been blessed with the miracle of incorruptibility, with Ibn al-Jawzi relating: "When the Prophet's descendant Abū Ja'far ibn Abī Mūsā was buried next to him, Ahmad ibn Hanbal's tomb was exposed. His corpse had not putrified and the shroud was still whole and undecayed."

paragraph: Although there is a perception that Ibn Hanbal or his school were somehow adverse to Sufism, scholarship has revealed that this opinion is more partial than objective, for there is no proof that the Hanbali school "[attacked] Sufism in itself any more than any other school," and it is evident that "during the first centuries some major Sufis [such as Ibn Ata Allah, Hallaj, and Abdullah Ansari] ... followed the Hanbalite school of law." By the twelfth-century, the relationship between Hanbalism and Sufism was so close that one of the most prominent Hanbali jurists, Abdul Qadir Jilani, was also simultaneously the most famous Sufi of his era, and the tariqa that he founded, the Qadiriyya, has continued to remain one of the most widespread Sufi orders up till the present day. Even later Hanbali authors who were famous for criticizing some of the "deviances" of certain heterodox Sufi orders of their day, such as Ibn Qudamah, Ibn al-Jawzi, and Ibn Qayyim al-Jawziyya, all belonged to Abdul Qadir Jilani's order themselves, and never condemned Sufism outright.

paragraph: Section::::Views and thought.:Theology.:Relics.

paragraph: As has been noted by scholars, it is evident that Ibn Hanbal "believed in the power of relics," and supported the seeking of blessing through them in religious veneration. Indeed, several accounts of Ibn Hanbal's life relate that he often carried "a purse ... in his sleeve containing ... hairs from the Prophet." Furthermore, Ibn al-Jawzi relates a tradition narrated by Ibn Hanbal's son Abdullah, who recalled his father's devotion towards relics thus: "I saw my father take one of the Prophet's hairs, place it over his mouth, and kiss it. I may have seen him place it over his eyes, and dip it in water and then drink the water for a cure." In the same way, Ibn Hanbal also drunk from the Prophet's bowl (technically a "second-class" relic) in order to seek blessings from it, and considered touching and kissing the sacred minbar of the Prophet for blessings a permissible and pious act. Ibn Hanbal later ordered that he be buried with the hairs of the Prophet he possessed, "one on each eye and a third on his tongue."

paragraph: As for other traditional reports, al-Dhahabi relates that Ibn Hanbal "used to seek blessings from the relics of the Prophet." Citing the aforementioned report of Ibn Hanbal's devotion towards the Prophet's hair, al-Dhahabī then goes onto staunchly criticize whoever finds fault with the practices of "tabarruk" or seeking blessings from holy relics, saying: "Where is the quibbling critic of Imām Ahmad now? It is also authentically established that Abd Allāh [Ibn Hanbal's son] asked his father about those who touch the pommel of the Prophet's pulpit and touch the wall of the Prophet's room, and he said: 'I do not see any harm in it.' May God protect us and you from the opinion of the dissenters and from innovations!"

paragraph: Section::::Views and thought.:Theology.:Visitation to the Prophet's grave.

paragraph: When asked by his son Abdullah about the legitimacy of touching and kissing the grave of the Prophet in Medina, Ibn Hanbal is said to have approved of both these acts as being permissible according to sacred law.

paragraph: Section::::Views and thought.:Jurisprudence.

paragraph: Section::::Views and thought.:Jurisprudence.:Independent reasoning by muftis.

paragraph: Ibn Hanbal also had a strict criterion for ijtihad or independent reasoning in matters of law by muftis and the ulema. One story narrates that Ibn Hanbal was asked by Zakariyyā ibn Yaḥyā al-Ḍarīr about "how many memorized ḥadīths are sufficient for someone to be a mufti [meaning a "mujtahid" jurist or one capable of issuing independently-reasoned fatwas]." According to the narrative, Zakariyyā asked: "Are one-hundred thousand sufficient?" to which Ibn Hanbal responded in the negative, with Zakariyyā asking if two-hundred thousand were, to which he received the same response from the jurist. Thus, Zakariyyā kept increasing the number until, at five-hundred thousand, Ibn Hanbal said: "I hope that that should be sufficient." As a result, it has been argued that Ibn Hanbal disapproved of independent reasoning by those muftis who were not absolute masters in law and jurisprudence.

paragraph: Section::::Views and thought.:Jurisprudence.:Misusing Hadith.

paragraph: Ibn Hanbal narrated from Muḥammad ibn Yaḥyā al-Qaṭṭān that the latter said: "If someone were to follow every "rukhṣa" [dispensation] that is in the ḥadīth, he would become a transgressor ("fāsiq")." It is believed that he quoted this on account of the vast number of forged traditions of the Prophet.

paragraph: Section::::Views and thought.:Jurisprudence.:Private interpretation.

paragraph: Ibn Hanbal appears to have been a formidable opponent of "private interpretation," and actually held that it was only the religious scholars who were qualified to properly interpret the holy texts. One of the creeds attributed to Ibn Hanbal opens with: "Praise be to God, who in every age and interval between prophets ("fatra") elevated learned men possessing excellent qualities, who call upon him who goes astray (to return) to the right way." It has been pointed out that this particular creed "explicitly opposes the use of personal judgement ("raʾy") ... [as basis] of jurisprudence."

paragraph: Section::::Views and thought.:Ethics.

paragraph: Section::::Views and thought.:Ethics.:Differences of Opinion.

paragraph: Ibn Hanbal was praised both in his own life and afterwards for "his serene acceptance of juridicial divergences among the" various schools of Islamic law. According to later notable scholars of the Hanbali school like Ibn Aqil and Ibn Taymiyyah, Ibn Hanbal "considered every madhhab correct and abhorred that a jurist insist people follow his even if he considered them wrong and even if the truth is one in any given matter." As such, when Ibn Hanbal's student Ishāq ibn Bahlūl al-Anbārī had "compiled a book on juridicial differences ... which he had named "The Core of Divergence" ("Lubāb al-Ikhtilāf")," Ibn Hanbal advised him to name the work "The Book of Leeway" ("Kitāb al-Sa'a") instead.

paragraph: Section::::Works.

paragraph: The following books are found in Ibn al-Nadim's "Fihrist":

paragraph: BULLET::::- "Usool as-Sunnah" : "Foundations of the Prophetic Tradition (in Belief)"

paragraph: BULLET::::- "asSunnah" : "The Prophet Tradition (in Belief)"

paragraph: BULLET::::- "Kitab al-`Ilal wa Ma‘rifat al-Rijal": "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah

paragraph: BULLET::::- "Kitab al-Manasik": "The Book of the Rites of Hajj"

paragraph: BULLET::::- "Kitab al-Zuhd": "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994

paragraph: BULLET::::- "Kitab al-Iman": "The Book of Faith"

paragraph: BULLET::::- "Kitab al-Masa'il" "Issues in Fiqh"

paragraph: BULLET::::- "Kitab al-Ashribah": "The Book of Drinks"

paragraph: BULLET::::- "Kitab al-Fada'il Sahaba": "Virtues of the Companions"

paragraph: BULLET::::- "Kitab Tha'ah al-Rasul" : "The Book of Obedience to the Messenger"

paragraph: BULLET::::- "Kitab Mansukh": "The Book of Abrogation"

paragraph: BULLET::::- "Kitab al-Fara'id": "The Book of Obligatory Duties"

paragraph: BULLET::::- "Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya" "Refutations of the Heretics and the Jahmites" (Cairo: 1973)

paragraph: BULLET::::- "Tafsir" : "Exegesis"

paragraph: BULLET::::- "Musnad of Imam Ahmad ibn Hanbal"

paragraph: Section::::Historical views.

paragraph: Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition and his defense of orthodox Sunni dogma. Abdul-Qadir Gilani stated that a Muslim could not truly be a wali of Allah except that they were upon Ibn Hanbal's creed; despite praise from his contemporaries as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements.

paragraph: His juristic views were not always accepted. Qur'anic exegete Muhammad ibn Jarir al-Tabari, who at one time had sought to study under Ibn Hanbal, later stated that he did not consider Ibn Hanbal a jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition only. Likewise, Andalusian scholar Ibn 'Abd al-Barr did not include Ibn Hanbal or his views in his book "The Hand-Picked Excellent Merits of the Three Great Jurisprudent Imâms" about the main representatives of Sunni jurisprudence. Thus, while Ibn Hanbal's prowess in the field of tradition appears to be undisputed, his status as a jurist has not enjoyed the same reception.

paragraph: Section::::See also.

paragraph: BULLET::::- Ash'ari

paragraph: BULLET::::- Athari

paragraph: BULLET::::- Maturidi

paragraph: Section::::Further reading.

paragraph: Section::::Further reading.:Primary.

paragraph: al-Ājurrī, "Kitāb al-Sharīʿa", Beirut 2000

paragraph: al-Dhahabī, "Siyar aʿlām al-nubalāʾ", ed. Shuʿayb al-Arnaʾūṭ and Ḥusayn al-Asad, 25 vols., Beirut 1401–9/1981–8

paragraph: Ibn Abī Yaʿlā, "Ṭabaqāt al-ḥanābila," ed. Muḥammad Ḥāmid al-Fiqī, 2 vols., Cairo 1952

paragraph: Aḥmad b. Ḥanbal, "al-Masāʾil wa-l-rasāʾil al-marwiyya ʿan al-imām Aḥmad b. Ḥanbal", ed. ʿAbdallāh b. Salmān b. Sālim al-Aḥmadī, 2 vols., Riyadh 1991

paragraph: Aḥmad b. Ḥanbal, "al-ʿIlal wa-maʿrifat al-rijāl", ed. Waṣiyyallāh b. Muḥammad ʿAbbās, Bombay 1408/1988

paragraph: Aḥmad b. Ḥanbal, "Kitāb al-ṣalāh" (with a supplement comprising Ibn Qayyim al-Jawziyya's "al-Ṣalāh wa-aḥkām tārikīhā"), ed. Zakariyyā ʿAlī Yusūf, Cairo 1971

paragraph: Aḥmad b. Ḥanbal, "Kitāb al-zuhd", ed. Muḥammad Jalāl Sharaf, Beirut 1981

paragraph: Aḥmad b. Ḥanbal, "al-Musnad lil-imām Aḥmad b. Ḥanbal", ed. Aḥmad Muḥammad Shākir, 20 vols., Cairo 1416/1995

paragraph: Aḥmad b. Ḥanbal, "al-Radd ʿalā l-zanādiqa wa-l-Jahmiyya", in ʿAlī Sāmī al-Nashshār and ʿAmmār Jumʿī al-Ṭālibī (eds.), "ʿAqāʾid al-salaf" (Alexandria 1971), 51–103

paragraph: Ṣāliḥ b. Ḥanbal, "Sīrat al-imām Aḥmad b. Ḥanbal", ed. Fuʾād ʿAbd al-Munʿim Aḥmad, 2 vols. in one, Alexandria 1401/1981

paragraph: Ibn al-Jawzī, "Manāqib al-imām Aḥmad", ed. ʿĀdil Nuwayhiḍ, Beirut 1393/19732

paragraph: Ibn Kathīr, "al-Bidāya wa-l-nihāya", 16 vols., Cairo 1418/1998

paragraph: Ibn Qayyim al-Jawziyya, "Ijtimāʿ al-juyūsh al-islāmiyya", ed. ʿAwwād ʿAbdallāh al-Muʿtaq, Riyadh 1419/1999

paragraph: Ibn Taymiyya, "Darʾ taʿāruḍ al-ʿaql wa-l-naql", ed. Muḥammad Rashād Sālim, 11 vols., Riyadh 1979–81

paragraph: Abū Nuʿaym al-Iṣfahānī, "Ḥilyat al-awliyāʾ wa-ṭabaqāt al-aṣfiyāʾ", 10 vols., Beirut 1409/1988

paragraph: Marʿī b. Yūsuf al-Karmī, "al-Shahāda al-zakiyya fī thanāʾ al-aʾimma ʿalā Ibn Taymiyya", ed. Najm ʿAbd al-Raḥmān Khalaf, Beirut 1404/1984

paragraph: Abū Bakr al-Khallāl, "al-Sunna", ed. ʿAṭiyya al-Zahrānī, 7 vols., Riyadh 1410/1989

paragraph: Abū Bakr Aḥmad b. Muḥammad b. al-Ḥajjāj al-Marwazī, "Kitāb al-waraʿ", ed. Samīr b. Amīn al-Zuhayrī, Riyadh 1418/1997.

paragraph: Section::::Further reading.:Studies.

paragraph: Binyamin Abrahamov, "Islamic theology. Traditionalism and rationalism", Edinburgh 1998

paragraph: Binyamin Abrahamov, "The bi-lā kayfa doctrine and its foundations in Islamic theology," "Arabica" 42/1–3 (1995), 365–79

paragraph: Muḥammad Abū Zahra, "Ibn Ḥanbal. Ḥayātuhu wa-ʿaṣruhu wa-fiqhuhu", Cairo 1947

paragraph: Michael Cooperson, "Aḥmad Ibn Ḥanbal and Bishr al-Ḥāfī. A case study in biographical traditions," "SI" 86 (1997/2), 71–101

paragraph: Michael Cooperson, "Classical Arabic biography. The heirs of the prophets in the age of al-Maʾmūn", Cambridge 2000

paragraph: Daniel Gimaret, "Theories de l'acte humain dans l'école ḥanbalite," "BEO" 29 (1977), 157–78

paragraph: Ignáz Goldziher, "Aḥmed b. Muḥammad b. Ḥanbal," "EI1"

paragraph: Ignáz Goldziher, "Vorlesungen über den Islam", Heidelberg 1910

paragraph: Gibril F. Haddad, "The four imams and their schools", London 2007

paragraph: Wael B. Hallaq, "Was al-Shafiʿi the master architect of Islamic jurisprudence?," "IJMES", 25 (1993), 590

paragraph: Livnat Holtzman, "Human choice, divine guidance and the fiṭra tradition. The use of ḥadīth in theological treatises by Ibn Taymiyya and Ibn Qayyim al-Jawziyya," in Yossef Rapoport and Shahab Ahmed (eds.), "Ibn Taymiyya and his times", Karachi 2009

paragraph: Livnat Holtzman, "Predestination (al-qaḍāʾ wa-l-qadar) and free will (al-ikhtiyār) as reflected in the works of the Neo-Ḥanbalites of the fourteenth century", Ph.D. diss., Bar-Ilan University 2003 (in Hebrew)

paragraph: Nimrod Hurvitz, "The formation of Ḥanbalism. Piety into power", London 2002

paragraph: Nimrod Hurvitz, "From scholarly circles to mass movements. The formation of legal communities in Islamic societies," "American Historical Review" 108/4 (2003), 985–1008

paragraph: Henri Laoust, "Aḥmad b. Ḥanbal," "EI2"

paragraph: Henri Laoust, "La profession de foi d'Ibn Baṭṭa", Damascus 1958

paragraph: Henri Laoust, "Les premières professions de foi ḥanbalites," in "Mélanges Louis Massignon" (Damascus 1956–7), 3:7–35

paragraph: Wilferd Madelung, "The origins of the controversy concerning the creation of the Koran," in J. M. Barral (ed.), "Orientalia hispanica" (Leiden 1974), 1:504–25

paragraph: George Makdisi, "Ḥanbalite Islam," in Merlin L. Swartz (ed.), "Studies on Islam" (Oxford 1981), 216–64

paragraph: Christopher Melchert, "The adversaries of Aḥmad ibn Ḥanbal," "Arabica" 44 (1997), 234–53

paragraph: Christopher Melchert, "Ahmad ibn Hanbal", Oxford 2006

paragraph: Christopher Melchert, "The formation of the Sunni schools of law, 9th–10th centuries C.E.", Leiden 1997

paragraph: Christopher Melchert, "The Ḥanābila and the early Ṣūfīs," "Arabica" 48/3 (2001), 352–67

paragraph: Christopher Melchert, "The Musnad of Aḥmad ibn Ḥanbal," "Der Islam" 82 (2005), 32–51

paragraph: Christopher Melchert, "The piety of the Hadith folk," "IJMES 34" (2002), 425–39

paragraph: John A. Nawas, "A reexamination of three current explanations for al-Maʾmūn's introduction of the miḥna," "IJMES" 26 (1994), 615–29

paragraph: Walter M. Patton, "Aḥmed ibn Ḥanbal and the miḥna," Leiden 1897

paragraph: Muḥammad Z. Siddiqi, "Ḥadīth literature", ed. and revised by Abdal Hakim Murad, Cambridge 1993

paragraph: Morris S. Seale, "Muslim theology. A study of origins with reference to the Church Fathers", London 1964

paragraph: Susan Spectorsky, "Aḥmad Ibn Ḥanbal's fiqh," "JAOS" 102/3 (1982), 461–5

paragraph: Susan Spectorsky, "Chapters on marriage and divorce. Responses of Ibn Ḥanbal and Ibn Rāhwayh", Austin 1993

paragraph: W. Montgomey Watt, "The formative period of Islamic thought", Edinburgh 1973

paragraph: W. Montgomey Watt, "Islamic creeds", Edinburgh 1994

paragraph: Wesley Williams, "Aspects of the creed of Imam Ahmad Ibn Hanbal. A study of anthropomorphism in early Islamic discourse," "IJMES" 34 (2002), 441–63.

paragraph: Section::::External Links.

paragraph: [[Category:Hanbalis]

paragraph: [[Category:Mujaddid]]

paragraph: [[Category:Sunni imams]]

paragraph: [[Category:Sunni Muslim scholars]]

description: Scholar, theologian

wikidata_label: Ahmad ibn Hanbal

wikipedia_title: Ahmad ibn Hanbal


text:
Russell County, Alabama
Richland Parish, Louisiana
Mangham, Louisiana
Richland
Mangham, Louisiana
Masonic fraternity
Knights of Pythias

categories: 1896 deaths,1838 births,American publishers (people),People from Russell County, Alabama

paragraph: Wiley Person Mangham

paragraph: Wiley Person Mangham (1838-1896) was an American publisher and editor, who was born in Russell County, Alabama and died in Richland Parish, Louisiana. The town of Mangham, Louisiana was named for him.

paragraph: Section::::Biography.

paragraph: Wiley P. Mangham was the founding publisher and editor for the "Richland Beacon News", and was the first parish recorder for Richland Parish at the time of its founding in 1868. At the close of the Civil War, he came to Northeast Louisiana and in 1869, founded the "Richland Beacon", the first weekly newspaper in the parish.

paragraph: Section::::Biography.:Early life.

paragraph: Wiley Mangham was the youngest of 10 children born to Thomas R. Mangham and Matilda Dandridge Grant Mangham.Thomas was the first clerk of Stewart County, Georgia, at the time of its creation. He later moved to Russell County Alabama, where he found great success as a planter and land speculator. His home and property however was destroyed by Native Americans who lived near the father Mangham's new home. Thomas died in 1861. Wiley P. Mangham was educated in the Baptist High School in Jacksonville, Alabama. The Mangham family were strict Baptists in their religious beliefs.

paragraph: Wiley Mangham enlisted with the Confederacy once the Civil War was underway, and was promoted to the level of drill instructor with the 25th Alabama Infantry, until he was urged to resign due to poor health.

paragraph: Section::::Biography.:Marriage and moving.

paragraph: At the close of the war, Mangham married married Caroline Frances Emaline "Fannie" Lynn and in 1866, he would come to Louisiana to visit his brother, Henry G. Mangham, who had settled near Nelson Bend, in Richland Parish.

paragraph: Section::::Biography.:Family and Children.

paragraph: Fannie and Wiley P. Mangham would have a total of 10 children, but their family would lose the first five children to early deaths.

paragraph: BULLET::::- Jennie L. Mangham (1866-1867) Died of illness.

paragraph: BULLET::::- Mary A. Mangham (1869-1876) Died of illness.

paragraph: BULLET::::- Jesse H. Mangham (1871–1871) Died of illness.

paragraph: BULLET::::- Fannie C. Mangham (1875-1876) Died of illness.

paragraph: BULLET::::- Wiley S. Mangham (1876-1876) Died of illness.

paragraph: BULLET::::- Eunice T. Mangham (1877-1967)

paragraph: BULLET::::- Nettie I. Mangham (1879-?)

paragraph: BULLET::::- Robert W. Mangham (1879-1965)

paragraph: BULLET::::- Horrace A. Mangham (1882-1961)

paragraph: BULLET::::- Hervey E. Mangham (1889-1908) Died of injury while playing baseball for the LSU Tigers Baseball team.

paragraph: Section::::Biography.:Professional Career.

paragraph: While visiting in Northeast Louisiana in 1868, he paid a visit to Monroe, where he was offered a job in the newspaper office. That same year, the new parish of Richland was created by the Louisiana State Legislature, and Mangham sensed an opportunity for potentially good business ventures. At this time, the town of Rayville was little more than a small courthouse. Mangham purchased land adjacent to the courthouse, and ordered a Washington Hand Press. On January 14, 1869, the first edition of the "Richland Beacon News" went up for sale. An annual subscription could be purchased for $3.00, but Mangham kindly requested that payment be made up front.

paragraph: Mangham eventually acquired additional land throughout the parish over the next several years, and eventually he would sell a portion of his land to the railroad company which would enable a new town to be formed, 12 miles south of Rayville. The founders of that town honored Wiley P. Mangham by naming the new town after him, and this town is still known today as Mangham, Louisiana. The streets in Mangham were named after Wiley P.'s children.

paragraph: Section::::Philosophical and/or political views.

paragraph: Mangham was a staunch Democrat, and served as the chairman of the Democratic Executive Committee for Richland Parish at times, and remained very active politically in opposition to the reconstruction politics that followed the close of the Civil War. Mangham penned numerous editorials over the course of his being the publisher and editor of the "Richland Beacon". Mangham and his wife were both active members of the Baptist church, and he and his wife Fannie helped start the First Baptist Church of Rayville, where the original members met at their home before a church building was constructed. Mangham also was a member of the Masonic fraternity and the Knights of Pythias.

paragraph: Section::::Death and legacy.

paragraph: In 1896, Wiley P. Mangham went on an excursion to Colorado, organized by the Louisiana Press Association. While traveling, he developed pneumonia, and died soon after returning home. He was 58 years of age. Only four of his ten children were living at the time of his death. "The Richland Beacon News" printed the following description of Wiley P. Mangham in remembering his contributions to the newspaper industry in Louisiana."Mr. Mangham was an able and influential journalist, and was recognized as prominent is his profession at the recent press convention, having been long known throughout the State as a man of sterling integrity and a true and loyal Democrat."

description: American publisher and editor

wikidata_label: Wiley Person Mangham

wikipedia_title: Wiley Person Mangham


text:
voivode
Poznan
Casimir IV Jagiellon
John I Albert
Ostroróg
separation of state and church
conscription
Wenceslaus II, Duke of Opava-Ratibor
Ottokar II of Bohemia

paragraph: Jan Ostroróg

paragraph: Jan Ostroróg (1436–1501) was a Polish political writer, voivode of Poznan and adviser to the Polish kings Casimir IV Jagiellon and John I Albert.

paragraph: Ostroróg came from the old Polish nobility of the Ostroróg. He studied law at the universities of Erfurt and Bologna. He was a proponent of strong central authority of the monarchy, calling for reforms within the Roman Catholic Church and the law (he promoted equality of all classes before the law). In his work "Memoriał o urządzeniu Rzeczypospolitej", written around 1475, he advocated fundamental reforms of the state, as well as the separation of state and church and the introduction of universal conscription.

paragraph: His marriage to the Ratibor princess Helene, the daughter of Wenceslaus II, Duke of Opava-Ratibor, a direct descendant of Ottokar II of Bohemia, produced the sons Wacław and Stanisław Ostroróg.

paragraph: Section::::References.

paragraph: BULLET::::- "Grodzisk Wielkopolski" - Paweł Anders, Wydawnictwo WBP, Poznań 1995,

description: author and writer (1436-1501)

wikidata_label: Jan Ostroróg

wikipedia_title: Jan Ostroróg


text:
Polish
artist
stage-set designer
Oświęcim
Krakow
Katowice
school final exams ("Matura")
Katowice
Kraków Academy of Fine Arts
University of Kraków
Katowice
Krakow
poster art
graphic art techniques
Katowice
University of Silesia in Katowice
Florence
Kosciuszko Foundation
New York City
Brwinów
Warsaw
surrealist
oil painting techniques
Silesia
Sudetenland (""Kraj Sudecki"")
Żagań
Silesia
Rosicrucian
Hermann Daniel Hermes (1734-1807)
Szklarska Poręba

categories: People from Katowice,20th-century Polish novelists,1942 births,Polish surrealist artists,University of Silesia in Katowice faculty,Recipients of the Order of Polonia Restituta,Polish printmakers,21st-century Polish male writers,Polish scenic designers,Polish male novelists,Polish surrealist writers,20th-century Polish male writers,Polish essayists,Recipients of the Silver Medal for Merit to Culture – Gloria Artis,Polish contemporary painters,21st-century Polish novelists,People from Oświęcim

paragraph: Henryk Waniek

paragraph: Henryk Waniek (born 4 March 1942) is a Polish artist, stage-set designer, author-journalist and commentator on literature and the arts.

paragraph: Section::::Life.

paragraph: Henryk Waniek was born in Oświęcim, a small town near Krakow that is generally identified in English-language sources by its pre-1945 German name as Auschwitz. The family moved to nearby Katowice in January 1945, and it was there that he later attended school, passing his school final exams ("Matura") in 1962 and then taking a year out to work in a Katowice book shop. In 1964 he enrolled at the Kraków Academy of Fine Arts. During 1965/66 he studied at the University of Kraków. During this period he was also one of those involved in the (politically unreliable, in the eyes of some) in Katowice (an hour to the west of Krakow), becoming club president in 1966.

paragraph: As a student he came under the influence of Barbarą and Henryk Ziembicki, known for a fantastical-magical artistic approach. The adjective "magical" is one he continues to apply to his artistic style. He also joined the Oneiron Group, founded in 1967, and sometimes known as the "Spiritual Insights League". Other members included and . Members of the group turned to magic and alchemy as well as the philosophy and religions of the Far East, attempting to access and use for artistic purposes differing levels of consciousness. During the 1960s and 1970s they held regular sessions, made films and distributed "New Unpretentious Holy Scripture in Pictures" (""Nowe Bezpretensjonalne Pismo Święte w Obrazkach"") a periodical, published using a duplicating machine and distributed to homes and artists' studios. It took the form of a document wallet containing manuscripts, typescripts, drawings, photographs and recordings.

paragraph: In 1970 he obtained a diploma in poster art and graphic art techniques, studying with professors Tadeusza Grabowskiego and . After graduating he worked briefly at the "State Lyceum of Fine Arts" (""Państwowym Liceum Sztuk Plastycznych"") in Katowice as an art teacher, and as a lecturer at the Art Department of the University of Silesia in Katowice. In 1976 he received an Italian government scholarship for a study trip to Florence. Directly afterwards, he was a recipient of a scholarship from the Kosciuszko Foundation in New York City.

paragraph: In 1980 Waniek relocated away from Silesia. Since then he has lived and worked in Brwinów a short distance to the west of Warsaw, though he has continued to visit Silesia several times a year. In the context of his art, he has been quoted as saying that since moving away he has come to understand Silesia better (""Lepiej zrozumiałem Śląsk"").

paragraph: Section::::Work.

paragraph: Section::::Work.:Artist.

paragraph: Henryk Waniek is a surrealist painter. Many of his works feature symmetrical overall designs and / or concentric shapes. He frequently incorporates very traditional features such as windows, drinking vessels, ladders, devils, rainbows and shooting stars. He himself speaks of a "magical vision" of the world. He expresses himself using traditional oil painting techniques. He also works with different types of drawings involving graphic art and poster art. From time time time he has diversified into the performing arts, designing stage sets. His works have featured in over 100 exhibitions and he has been honoured with various prizes.

paragraph: Section::::Work.:Essayist.

paragraph: Henryk Waniek has published several volumes of essays. Topics that engage him include history and philosophy along with religious and mystical studies. He has a continuing fascination with the seemingly endless twists and complexities of the history and culture of Silesia. He is particularly known for his three volumes of essays on Silesia:

paragraph: BULLET::::- "Hermes w Górach Śląskich " (""Hermes in Upper Silesia"", 1994)

paragraph: BULLET::::- "Opis podróży mistycznej z Oswięcimia do Zgorzelca" (""Description of a mystical journey from Auschwitz to Görlitz 1257–1957"", 1996)

paragraph: BULLET::::- "Pitagoras na trawie" (""Pythagoras on the Meadow"", 1997)

paragraph: A subsequent work, "Wyprzedaż duchów" (""Sale of Ghosts"", 2007), describes a journey through the region that since the start of the twentieth century has become known as the Sudetenland (""Kraj Sudecki""). Waniek also writes literary criticism and, since 1971, has contributed regularly to cultural and literary journals.

paragraph: Section::::Work.:Novelist.

paragraph: He has also authored four novels:

paragraph: BULLET::::- "Dziady berlińskie" (""Grandfather from Berlin"", 1995)

paragraph: BULLET::::- "Dziady paryskie" (""Grandfather from Paris"", 1998)

paragraph: BULLET::::- "Finis Silesiae" (""The end of Silesia"", 2003)

paragraph: BULLET::::- "Jak Johannes Kepler jadąc do Żagania na Śląsku zahaczył o księżyc" (""How Jan Kapler found the moon while travelling to Żagań in Silesia"", 2015)

paragraph: Section::::Work.:Obiter scripta.

paragraph: In "Sprawa Hermesa" ("Der Fall Hermes" / ""The Hermes case"", 2007) Waniek tells the story of the controversial Prussian Rosicrucian theologian Hermann Daniel Hermes (1734-1807).

paragraph: His collection of poems, short stories and appeared in 2013 under the title "Notatnik i modlitewnik drogowy" (""The travellers book of notes and prayers"")

paragraph: "Cmentarz nieśmiertelnych" (""Cemetery of the undead"", 2015) is the story of the Szklarska Poręba artists' colony.

paragraph: In 1998 made a documentary film about Henryk Waniek under the title "Sztuka błądzenia" ("loosely "The wanderer's art"").

paragraph: Section::::Personal.

paragraph: Henryk Waniek married Joanna Pasiud in 1972. Their son and daughter were born in 1978 and 1985.

wikidata_label: Henryk Waniek

wikipedia_title: Henryk Waniek