“Many works have been written according to the doctrines of Abú Hanífah in the Turkish Empire, and are received there as authorities. The most celebrated of those is the Multaka-ul-Abhár, by Shaikh Ibráhím Bin Muhammad al-Halabí, the Durr-ul-Hukkám, by Mullah Khusrú, Kánún-námai-Jazá, a tract on penal laws, &c.
“The treatises on the laws of inheritance, according to the doctrines of Sháfií, are the Faráïz-ul-Mutawallí, by Abú Sayíd Abd-ur-Rahmán Bin Mamun-ul-Mutawalli (who died A.H. 478), the Faráïz-ul-Mukuddasí, by Abú-ul-Fazl Abd-ul-Malik Bin Ibráhím al-Hamadání Al-Mukuddasí, and Abú Munsúr Abd-ul-Kahír Al-Baghdádí (who died respectively A.H. 489 and 429); Al-Faráïz-ul-Fazárí, by Burhán-ud-dín Abú Isháq Al-Fazárí, commonly called Ibnu Firkáh (who died in A.H. 729), and Al-Faráïz ul-Farikiyah, by Shams-ud-dín Muhammad Bin Killáyí (who died A.H. 777).
“Of the books on the law of inheritance according to the Hanífí doctrines, the most celebrated, and the one invariably consulted in India, is the Sirájiyyah (as-Sirājīyah), which is also called the Faráïz-us-Sajáwandí, being, as it is, composed by Siráj-ud-Dín Muhammad bin Abd-ur-Rashíd as-Sajáwandí. This work has been commented upon by a vast number of writers, upwards of forty being enumerated in the Kashf-uz-Zunún by Hájí Khalífah. The most celebrated of these commentaries, and the most generally used to explain the text of the Sirájiyyah, is the Sharífiyyah (ash-Sharīfīyah), by Sayyid Sharif Ali Bin Muhammad Al-Jurjání (who died A.H. 814).
“There is another kind of digest which treats of the Ilm-ul-Fatáwá (the science of decisions). The works of this nature are also very numerous, and are, for the most part, called Fatáwá (decisions), with the names of their authors; and, though called Fatáwá, most of them contain also the rules of law as well as legal decisions. Of those again, some treat of the Fikah alone, others of the Faráïz (inheritance) also; some of them, moreover, treat of the decisions of particular lawyers, or those found in particular books; others treat of those which tend to illustrate the doctrines of the several sects; whilst the rest of them are devoted to recording the opinions of learned jurists.
“There are several collections of decisions, according to the doctrines of Sháfií. The one most esteemed seems to be the Fatáwá Ibn us-Saláh, by Abú Amru-Usmán Bin Abd-ur Rahmán ash-Sháhrazúrí, commonly called Ibn us-Saláh, who died in A.H. 642. Ibnu Firkáh, the author of the Faráïz-ul-Fazárí (a treatise on inheritance), also made a collection of decisions according to the same doctrines, which is called, after his name, the Fatáwá-i-Ibnu Firkáh.
“Of the Fatáwás of the Hanífí doctrines the following are generally known in India. The Khulásat ul-Fatáwá (K͟hulāṣatu ʾl-Fatāwā), by Imám Iftikhar-ud-Dín Tahir Bin Ahmad Al-Bukhárí, who died A.H. 542, is a select collection of decisions of great authority. The Zakhírat-ul-Fatáwá (Ẕak͟hīratu ʾl-Fatāwā), sometimes called the Zakhírat-ul-Burhániyah, by Burhán-ud-Dín Bin Mázah al-Bukhárí, the author of the Muhít-ul-Burhání, is also a celebrated, though not a large, collection of decisions, principally taken from the Muhít. The Fatáwá-i-Kází Khán, by Imám Fakhr-ud-Dín Hasan Bin Mansúr al-Uʾzjandí al-Farghání, commonly called Kází Khán, who died A.H. 592, is a work held in very high authority. It is replete with cases of common occurrence, and is, therefore, of great practical utility, more especially as many of the decisions are illustrated by proofs and reasoning on which they are founded. The two works entitled the Fusúl-ul-Isturúshí and Fusúl-ul-Imádíah, were incorporated in a collection entitled the Jámi-ul-Fusúlain, which is a work of some celebrity. It was compiled by Badr-ud-Dín Muhammad, known by the name of Ibn-ul-Kází Simáwanah (A.H. 823). The Fatáwá az-Zahíriyah, which contains decisions collected partly from the Khizánat-ul-Wákiyát, was written by Jahír-ud-Dín Abú Bakr Muhammad Bin Ahmad al-Bukhárí (A.H. 619). The Kuniyat-ul-Muniyat is a collection of decisions of considerable authority by Mukhtár Bin Mahmúd Bin Muhammad as-Záhidí Abú-ur-Rijá al-Ghazmíní, surnamed Najm-ud-Dín, who died A.H. 658. An-Navaví, the author of the biographical dictionary entitled the Tahzíb-ul-Asmá (Tahẕību ʾl-Asmāʾ), who died A.H. 677, made a collection of decisions of some note, which is called the Fatáwá an-Navaví. He also composed a smaller work of the same nature, entitled al-Masáïl-ul-Muhimmat (ʿUyūn al-Masāʾili ʾl-Muhimmah), arranged in the manner of question and answer. The Khizánat-ul-Muftiyín, by Imám Husain Bin Muhammad as-Samaání, who completed his work in A.H. 740, contains a large collection of decisions, and is a book of some authority in India. The Khizánat-ul-Fatáwá, by Ahmad Bin Muhammad Abú Bakr al-Hanafí, is a collection of decisions made towards the end of the eighth century of the Hijrah, and comprises questions of rare occurrence. The Fatáwá Tátár-Khániyah was originally a large collection of Fatáwás, in several volumes, by Imám Aálim Bin Alá al-Hanafí, taken from the Muhít-ul-Burhání, the Zakhírat, the Khániyah, and the Zahíriyah. Afterwards, however, a selection was made from these decisions by Imám Ibráhím Bin Muhammad al-Halabí, who died A.H. 956, and an epitome was thus formed, which is in one volume, and still retains the title of Tátár-Khániyah. The Fatáwá-i-Ahl-us-Samarkand, is a collection of the decisions of those learned men of the city of Samarkand who are omitted, or lightly passed over, in the Fatáwá-Tátár Khániyah and the Jámi-ul-Fusúlain, to both of which works it may be considered a supplement. The Fatáwá az-Zainíyah contains decisions by Zain ul-Aabidín Ibrahím Bin Nujaim al-Misrí, the author of the Bahr-ur-Ráïk and the Ashbah wa-an-Nazáïr. They were collected by his son Ahmad (about A.H. 970). The Fatáwá al-Ankiraví, a collection of decisions of al-Ankiraví by Shaikh-ul-Islám Muhammad Bin al-Husain, who died A.H. 1098, is a work of authority. The Fatáwá Hammádiyah, though it seems to be a modern compilation, is a work of considerable authority.
“Tipú Sultán ordered a collection of Fatáwás to be made in Persian by a society of the learned of Mysore. It comprises three hundred and thirteen chapters, and is entitled the Fatáwá-i-Muhummadí.
“Mr. Harrington, in his analysis (vol. i. 2nd ed.), mentions a few other books of Fatáwá, viz. the Fatáwá Bazázíah, the Fatáwá Nakshbandiyah, the Mukhtár-ul-Fatáwá, and the Fatáwá Karákhání. The last of these he describes to be a Persian compilation, the cases included in which were collected by Mullah Sadar-ud-Dín Bin Yákúb, and arranged some years after his death by Kará Khán, in the reign of Sultán Alá-ud-Dín.
“The following works of the present class, published at Constantinople, and containing decisions according to the doctrines of Abú Hanífah, may be noticed. A collection of Fatwás in the Turkish and Arabic languages, entitled the Kitáb fí al-Fikah al-Kadúsí, composed by Hafiz Muhammad Bin Ahmad al-Kadúsí A.H. 1226. The Fatáwá-i-Abd-ur-Rahím Effendí, is a collection of judgments pronounced at various times in Turkey, and collected by the Muftí Abd-ur-Rahím. It was printed in the year 1827. Dabagzadeh Nuamán Effendí is the author of a collection of six hundred and seventy decisions, which is entitled the Tuhfat us-Sukúk, and was published in the year 1832.
“The Jámi-ul-Ijáratín (Jāmiʿu ʾl-Ijārāt) is a collection of decisions relating to the law of farming and the tenure of land, by Muhammad Aarif. It was printed in the year 1836.