So the next time you hear someone dismiss Hanafi fiqh as “too rigid” or, conversely, “too loose,” send them to page 89. There, in the careful lines of a medieval commentator, lies the balanced soul of a school that has served half the Muslim world for over a millennium. Have you studied a specific edition of Sharh al-Hanafiyah? Which commentary does your page 89 belong to? Share your insights in the comments below.
Today, we dive deep into the arguments, examples, and methodological rigour that make this page a cornerstone of Hanafi legal epistemology. Before we turn to page 89, let us set the stage. Sharh al-Hanafiyah is not a single book but a genre—commentaries written to explain the foundational texts of the Hanafi school. The most celebrated of these include Sharh al-Tahawi on creed and Sharh al-Hidayah on positive law. Page 89 typically falls within the discussion of al-adillah al-mukhtalaf fiha (disputed evidences), specifically the permissibility of departing from a strict analogy when it leads to hardship. The Opening of Page 89: Qiyas Jali vs. Qiyas Khafi The page likely opens with a bold statement from the commentator: "Wa i‘lam anna al-qiyas laysa kullan sawa’ – Know that not all analogies are equal." Here, the author distinguishes between manifest analogy ( qiyas jali ), where the effective cause ( illah ) is obvious and textually indicated, and hidden analogy ( qiyas khafi ), where the illah is extracted through subtle reasoning. The Hanafi position, as articulated on page 89, is that istihsan is permitted only when a hidden analogy produces a ruling that conflicts with public welfare ( maslahah ) or established custom ( ‘urf ). sharh hanafiyah page 89
In the vast ocean of Hanafi legal theory ( usul al-fiqh ), certain pages stand as intellectual landmarks. Page 89 of Sharh al-Hanafiyah —depending on the manuscript (be it a gloss on Al-Usul by Al-Jassas or a supercommentary on Al-Hidayah )—is widely recognised among students of jurisprudence as a turning point in the discussion on analogical reasoning ( qiyas ) and its nuanced counterpart, juristic preference ( istihsan ). So the next time you hear someone dismiss
For students of usul , this page is a milestone. For the average believer, it is reassurance that our scholarly tradition has always valued wisdom, custom, and ease alongside textual fidelity. Which commentary does your page 89 belong to