Born to a Muslim family in Kufa,[3] Abu Hanifa traveled to the Hejaz region of Arabia in his youth, where he studied in the Islamic holy cities of Mecca and Medina.[3] He was named by al-Dhahabi as "one of the geniuses of the sons of Adam" who "combined jurisprudence, worship, scrupulousness, and generosity".[8]
As his career as a jurist and theologian progressed, he became known for favoring the use of reason in his jurisprudential rulings, and even in his theology.[3] His school grew after his death, and the majority of its followers would also eventually come to follow the Maturidi school of theology.[3] He left behind two major students, Abu Yusuf and Muhammad al-Shaybani, who would later become celebrated jurists in their own right.
Name
How Abu Hanifa earned his name is disputed. According to some linguists, including Muhyi al-Din, ḥanīfa refers to "inkpot" in Abu Hanifa's dialect. He was often seen with one, thus earning his name this way.[1] According to this interpretation, his name literally means the "Father of the Inkpot".
However, some historians contest he earned it as he had a daughter named Hanifa.[1] His name would then mean the "Father of Hanifa". The opposing side believes he never had a daughter with such name.
Biography
Family background
Historians generally agree Abu Hanifa was born in Kufa during the period of the Umayyad Caliphate, but they differ regarding the year: 699 CE / 80 AH,[9][10] 696 CE / 77 AH,[11] 689 CE / 70 AH,[12] or 680 CE / 61 AH.[13] Many historians choose the latest date, 699 CE / 80 AH; however, Muhammad Zahid al-Kawthari, adjunct to the office of the last Elder of Islam of the Ottoman Empire, believed the date of 689 CE / 70 AH is supported by two considerations.[citation needed] First, Muhammad ibn Makhlad al-Attar considered the narration of Abu Hanifa's son, Hammad, from Malik ibn Anas to be an example of an older man's narration rather than a younger man. Second, Abu Hanifa was concerned with who should succeed Ibrahim al-Nakha'i after his death in 96 AH. This concern would have only arisen if he was older than 19, since it is considered he only took his religious studies seriously after then. If Abu Hanifa was born in 80 AH, Abu Hanifa would have been 16 at the time of al-Nakhai's death.[13]
Abu Hanifa is thought to be of Persian ancestry.[4][14] However, he has also been stated to have descended from the Zutt, Jats who migrated into Iraq during the Islamic Golden Age.[15][16][17] His grandfather, Zuta, may have been captured by Muslim troops in Kabul and sold as a slave in Kufa, where he was purchased and freed by an Arab tribesman of the Taym Allah, a branch of the Banu Bakr. Zuta and his progeny thereafter would have become clients of the Taym Allah, hence the sporadic references to Abu Hanifa as "al-Taymi".[18] According to his grandson Isma'il, however, his lineage went back to free Persians who had never been held as slaves. He called Abu Hanifa's great-grandfather "Marzuban", which is an Arabicized form of the Sasanian military office of marzban, held by governors of the frontier provinces of the Sasanian realm.[5]
Early life and scholarship
There is scant biographical information about Abu Hanifa. It is generally known that he worked a producer and seller of khazz, a type of silk clothing material. He attended lectures on jurisprudence conducted by the Kufan scholar Hammad ibn Abi Sulayman (d. 737).[18] He also possibly learnt jurisprudence (fiqh) from the Meccan scholar Ata ibn Abi Rabah (d. c. 733) while on pilgrimage.
When Hammad died, Abu Hanifa succeeded him as the principal authority on Islamic law in Kufa and the chief representative of the Kufan school of jurisprudence.[18] Abu Hanifa gradually gained influence as an authority on legal questions, founding a moderate rationalist school of Islamic jurisprudence that was named after him.[7]
In his reply to al-Mansur, Abu Hanifa said that he was not fit for the post. Al-Mansur, who had his own ideas and reasons for offering the post accused Abu Hanifa of lying.
"If I am lying," Abu Hanifa responded, "then my statement is doubly correct. How can you appoint a liar to the exalted post of a qadi?"
Incensed by this reply, al-Mansur had Abu Hanifa arrested, locked in prison and tortured. It was said that once in prison he was never fed nor cared for.[20] Even in prison, the jurist continued to teach those who were permitted to visit him.
On 15 Rajab 150,[21] (15 August 767[22]) Abu Hanifa died in prison. The cause of his death is not clear, as it was said by some that Abu Hanifa issued a legal opinion for bearing arms against al-Mansur, so al-Mansur had him poisoned.[23] His fellow prisoner and founder of Karaite Judaism, Anan ben David, was said to have received life-saving counsel from Abu Hanifa.[24] It was said that so many people attended his funeral that the funeral service was repeated six times for the more than 50,000 people who had massed before he was actually buried. The historian al-Khatib said that for a full 20 days people performed funeral prayers for him. Many years later, the Abu Hanifa Mosque was built in the Adhamiyah neighbourhood of Baghdad. Abu Hanifa also supported the cause of Zayd ibn Ali and Ibrahim al Qamar, both AlidZaydi Imams.
The structures of the tombs of Abu Hanifa and Abdul Qadir Gilani were destroyed by Shah Ismail of the Safavid Empire in 1508.[25] In 1533, the Ottomans conquered Baghdad and rebuilt the tombs of Abu Hanifa and Abdul Qadir, as well as other Sunni sites.[26]
Sources and methodology
The sources from which Abu Hanifa derived Islamic law, in order of importance and preference, were: 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 Muslim laws ('urf).[27] The development of analogical reason and the scope and boundaries by which it may be used was recognized by the majority of Muslim jurists, but its establishment as a legal tool was 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.[28]
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. Ali and Abdullah, son of Masud helped form much of the base of the school, as well as other personalities from the direct relatives (or ahl al-bayt) of Muḥammad 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.[29][30]
Reception
Map of the Muslim world. Hanafism (grass green) is the predominant school in Central and South Asia, the northern Middle East, and the Balkans.
Positive
He was highly regarded across the various fields of sacred knowledge and significantly influenced the development of Muslim theology.[31] During his lifetime, he was acknowledged as a jurist of the highest calibre.[32] The Shafi'i and prominent hadith scholar, Ibn Hajar al-Asqalani, stated that criticism of Abu Hanifa holds no significance, as figures like Abu Hanifa are "on a degree to which Allah - the Exalted - has raised them, in that they are followed and imitated." [33]
Ibn Taymiyya credited Abu Hanifa for his knowledge and addressed the accusations against him, stating, “There is no doubt regarding Imam Abu Hanifa's knowledge. People later attributed many lies to Imam Abu Hanifa, which were all untrue. The aim of such writings was to taint Imam Abu Hanifa” [34] His students, Ibn Kathir and al-Dhahabi, held similar opinions about Abu Hanifa, extensively rebuking accusations against him and praising his contributions.[35][36]
He received the honorific title al-Imam al-A'zam ("the highly venerated Imām")[37] and his tomb, surmounted by a dome erected by admirers in 1066 is still a shrine for pilgrims.[38] It was restored in 1535 by Suleiman the Magnificent after the Ottoman conquest of Baghdad.[26]
Negative
Abu Hanifa also had his critics. He was perceived by Ibn Abi Shaybah, Muhammad al-Bukhari and Ibn Sa'd and to be a heretic and in opposition to the instructions of Muhammad, and al-Bukhari's teacher, al-Humaydi, was one of the first to pen a refutation of his Abu Hanifa's thought.[39] The Zahiri scholar Ibn Hazm quoted Sufyan ibn `Uyaynah: "The affairs of men were in harmony until they were changed by Abù Hanìfa in Kùfa, al-Batti in Basra and Màlik in Medina".[40] 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.[41]
Today
Today, the Hanafi school is followed by 45% of Muslims[42] and 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.[43]
Generational status
Abu Hanifa is regarded by some authorities 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,[44] with some even reporting that he transmitted hadith from him and other companions of Muhammad.[45][46] Others take the view that Abu Hanifa only saw around half a dozen companions, possibly at a young age, and did not directly narrate hadith from them.[45]
Abu Hanifa was born at least 60 years after the death of Muhammad, but during the time of the first generation of Muslims, some of whom lived on until Abu Hanifa's youth. Anas ibn Malik, Muhammad's personal attendant, died in 93 AH and another companion, Abul Tufail Amir bin Wathilah, died in 100 AH, when Abu Hanifa was at least 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 was reported that the Abu Hanifa had transmitted hadith. He counted 16 of them, including Anas ibn Malik, Jabir ibn Abd-Allah and Sahl ibn Sa'd.[47]
Al-Nadr ibn Muhammad recalled Abu Hanifa had "a beautiful face, beautiful clothing, and fragrant scent."[51]
His student Abu Yusuf described him as "well-formed, from the best of people in appearance, most eloquent in speech, sweetest in tone, and clearest in expressing his thoughts."[51]
His son Hammad described him as "very handsome, dark-skinned, having good posture, wearing much cologne, tall, not speaking except in reply to someone else, and not involving himself in what did not concern him."[51]
Ibn al-Mubarak remarked he "never saw a man more revered in gatherings, nor better in character and forbearance, than Abu Hanifa."[51]
In one hadith, Abu Hanifa once said about Imam Ja'far: "I have not seen anyone with more knowledge than Ja'far ibn Muhammad."[55] However, in another hadith, Abu Hanifa said: "I met with Zayd (Ja'far's uncle) and I never saw in his generation a person more knowledgeable, as quick a thinker, or more eloquent than he was."[56]
Opposition to anthropomorphism
Imam Abu Hanifa was quoted as saying that Jahm ibn Safwan (d. 128/745) went so far in his denial of anthropomorphism (Tashbih) as to declare that 'God is not something (Allah laysa bi shay')'. Muqatil ibn Sulayman (d. 150/767), likened God to His creatures.[57]
Al-Khatib al-Baghdadi narrated in his Tarikh Baghdad (History of Baghdad) that Imam Abu Hanifa said:
^Full name Abū Ḥanīfa al-Nuʿmān ibn Thābit ibn Zūṭā ibn Marzubān al-Taymī al-Kūfī (Arabic: أَبُو حَنِيفَة ٱلنُّعْمَان بْن ثَابِت بْن زُوطَا بْن مَرْزُبَان ٱلتَّيْمِيّ ٱلْكُوفِيّ); he is also known by the titles Shaykh al-Islam ('Shaykh of Islam'), al-Imam al-A'zam ('the Greatest Imam'), and Siraj al-A'imma ('Lamp of the Imams').[3][4]
^ abcdefgPakatchi, Ahmad and Umar, Suheyl, "Abū Ḥanīfa", in: Encyclopaedia Islamica, Editors-in-Chief: Wilferd Madelung and, Farhad Daftary.
^ abS. H. Nasr (1975), "The religious sciences", in R.N. Frye, The Cambridge History of Iran, Volume 4, Cambridge University Press. p.474: "Abū Ḥanīfah, who is often called the "grand imam"(al-Imam al-'Azam) was Persian
^Suwaidan, Dr. Tareq Al. Imam Abu Hanifa an-Nu'man. الابداع الفكري. Abu Hanifa, may God have mercy on him, was born in Kufa in 80 AH, as the preponderant opinion states. This is what al-Khattab mentioned in his narration of Isma'il, Abu Hanifa's grandson, ...
^ abadh-Dhahabi. The Virtues of Imam Abu Hanifa. Visions of Reality Publishing. pp. 9–10.
^Cyril Glasse, "The New Encyclopedia of Islam", Published by Rowman & Littlefield, 2008. p.23: "Abu Hanifah, a Persian, was one of the great jurists of Islam and one of the historic Sunni Mujtahids"
^ abBurak, Guy (2015). The Second Formation of Islamic Law: The Ḥanafī School in the Early Modern Ottoman Empire. Cambridge: Cambridge University Press. p. 1. ISBN978-1-107-09027-9.
^See: *Reuben Levy, Introduction to the Sociology of Islam, pg. 236–237. London: Williams and Norgate, 1931–1933. *Chiragh Ali, The Proposed Political, Legal and Social Reforms. Taken from Modernist Islam 1840–1940: A Sourcebook, pg. 280. Edited by Charles Kurzman. New York City: Oxford University Press, 2002. *Mansoor Moaddel, Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse, pg. 32. Chicago: University of Chicago Press, 2005. *Keith Hodkinson, Muslim Family Law: A Sourcebook, pg. 39. Beckenham: Croom Helm Ltd., Provident House, 1984. *Understanding Islamic Law: From Classical to Contemporary, edited by Hisham Ramadan, pg. 18. Lanham, Maryland: Rowman & Littlefield, 2006. *Christopher Roederrer and Darrel Moellendorf [de], Jurisprudence, pg. 471. Lansdowne: Juta and Company Ltd., 2007. *Nicolas Aghnides, Islamic Theories of Finance, pg. 69. New Jersey: Gorgias Press LLC, 2005. *Kojiro Nakamura, "Ibn Mada's Criticism of Arab Grammarians." Orient, v. 10, pgs. 89–113. 1974
^Nadwi, Sayyid Ijteba. Nuqoosh-e-Tabinda. (in Urdu) (1994 First ed). Jamia Nagar: Dar Irnaws p. 254
^Khan, Ahmad (2023). Heresy and the formation of medieval Islamic orthodoxy: the making of Sunnism, from the eighth to the eleventh century. Cambridge, United Kingdom New York, NY: Cambridge University Press. pp. 27–37, 45–46, 57–68. ISBN978-1-009-09837-3.
^Camilla Adang, "This Day I have Perfected Your Religion For You: A Zahiri Conception of Religious Authority," p.33. Taken from Speaking for Islam: Religious Authorities in Muslim Societies. Ed. Gudrun Krämer and Sabine Schmidtke. Leiden: Brill Publishers, 2006
Nu'mani, Shibli (1998). Imām Abū Ḥanīfah – Life and Works. Translated by M. Hadi Hussain. Islamic Book Service, New Delhi. ISBN81-85738-59-9.
Abdur-Rahman ibn Yusuf, Imam Abu Hanifa's Al-Fiqh Al-Akbar Explained
Online
Abū Ḥanīfah: Muslim jurist and theologian, in Encyclopædia Britannica Online, by Zafar Ishaq Ansari, The Editors of Encyclopædia Britannica, Thinley Kalsang Bhutia, Surabhi Sinha and Adam Zeidan
