16
and al-Samʿānī and others like them. It is also covered by Abū al-Khattāb in his al-Intisār and Ibn ʿAqīl in his Nazariyyāt, as well as Ibn Yasārah, al-ʿĀlimī, and others among the followers of Abū Hanīfah—although in ʿUmad al-adillah he followed his teacher al-Qādī in comprehensively covering these questions and the disagreements concerning them found in al-Qādī’s commentary, and affirmed that they were matters of juristic reasoning yielding probable judgments.
Their reputation for knowledge of jurisprudence is part of the misleading impression that prompted
والسمعانى وَنَحْوهم ويصفه ابو الْخطاب فِي انتصاره وَابْن عقيل فِي نظرياته وَكَذَلِكَ ابْن يسَاره والعالمى وَنَحْوهم من أَصْحَاب أبي حنيفَة وَإِن كَانَ فِي عمد الْأَدِلَّة تبع شَيْخه القاضى فِي اسْتِيعَاب مافي تَعْلِيق القَاضِي من هَذِه الْمسَائِل والنزاع فِيهَا وَشهد أَنَّهَا مسَائِل اجْتِهَاد ظنية
واشتهار أَصْحَابهَا بِعلم الْفِقْه هُوَ من الشُّبْهَة الَّتِي أوجبت