Abu Hanifa

3.1. Birth and Family

Abu Hanifa was born in Kufa, Iraq, in 699 CE, corresponding to 80 AH in the Hijri calendar. His father, Thabit bin Zuta, was a merchant, specifically a producer and seller of khazz, a type of silk clothing material. His father was approximately 40 years old at the time of Abu Hanifa's birth. Although not directly documented, it is believed that his father also worked as a silk merchant, a profession from which Abu Hanifa later derived considerable profit.

3.2. Ancestry and Origin

Historians generally agree that Abu Hanifa was of Persian ancestry. This is supported by the etymology of his grandfather's name, Zuta, and his great-grandfather's name, Marzuban, both of which are Persian. Marzuban refers to a Sasanian military office, indicating a noble lineage.

However, there are differing accounts regarding his family's status and origin. One theory suggests that his grandfather, Zuta, might have been captured by Muslim troops in Kabul (or possibly Nisa or Termez) and sold as a slave in Kufa. He was then reportedly purchased and freed by an Arab tribesman of the Taym Allah, a branch of the Banu Bakr tribe. Consequently, Zuta and his descendants would have become clients of the Taym Allah, leading to occasional references to Abu Hanifa as "al-Taymi."

Conversely, Abu Hanifa's grandson, Isma'il ibn Hammad, asserted that his lineage was composed of free Persians who had never been enslaved. Another perspective suggests that his ancestors originated from Anbar, a town along the Euphrates River. This theory notes that Anbar was a Sasanian military outpost and that it surrendered peacefully during the Islamic conquest, meaning its inhabitants were not taken as war slaves. This scenario proposes that his grandfather, Zuta, migrated to Kufa as a free Muslim from Anbar.

Some sources also controversially claim he descended from the Zutt, a group of Jats who migrated to Iraq during the Islamic Golden Age. Additionally, some historical records, particularly those reflecting criticism, even contained derogatory claims, calling him a "Babylonian" or "Nabataean," terms that implied a non-Arab or even "magical" association, or even labeling him as a Jew or Christian, though these are widely considered baseless slanders.

4.1. Teachers and Education

Abu Hanifa began his scholarly pursuits by attending lectures on jurisprudence conducted by the renowned Kufan scholar Hammad ibn Abi Sulayman, who passed away in 737 CE. Abu Hanifa studied under Hammad for an extensive period, reportedly for 18 to 20 years, becoming his most prominent student. He was known for his inquisitive nature, frequently asking questions and engaging in debates, sometimes even to the annoyance of his teacher, who nonetheless held great affection and respect for him.

Beyond Hammad, Abu Hanifa also gained knowledge from other prominent scholars during his travels, particularly during his visits to the Hejaz region of Arabia, which included the holy cities of Mecca and Medina. It is believed he studied jurisprudence from the Meccan scholar Ata ibn Abi Rabah, who died around 733 CE, during his pilgrimage.

A significant aspect of his education was his interaction with the Sahaba, the generation that directly accompanied Muhammad. Although born at least 60 years after Muhammad's death, Abu Hanifa lived during a period when some Companions were still alive. Reports indicate he met at least four, and possibly as many as sixteen, Companions, including Anas ibn Malik, Jabir ibn Abd-Allah, Sahl ibn Sa'd, Abdullah ibn Abi Aufa, Abdullah bin Al-Harith, and Abdullah bin Anas. While some accounts suggest he transmitted Hadith directly from them, others argue he primarily saw them at a young age and did not narrate Hadith directly.

Notably, Abu Hanifa also studied under Ja'far al-Sadiq, a descendant of the Prophet Muhammad. This connection meant that all four great Imams of Sunni Fiqh (Islamic jurisprudence) were linked to Ja'far from the Ahl al-Bayt (household) of Muhammad, either directly or indirectly. Abu Hanifa himself is reported to have said, "I have not seen anyone with more knowledge than Ja'far ibn Muhammad." He also stated, "I met with Zayd ibn Ali (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."

4.2. Scholarly Pursuits

Initially, Abu Hanifa followed his father's profession as a silk merchant, a trade from which he prospered. However, he also developed a profound interest in knowledge, regularly attending the Kufa Mosque. His exceptional intelligence and strong memory enabled him to memorize the Quran and thousands of Hadith.

The intellectual environment of Kufa and Iraq during his time was vibrant, characterized by three main academic circles: discussions on theological principles (Aqidah), Hadith studies focusing on collection methods and narrator reliability, and Fiqh (Islamic jurisprudence) to derive rulings from the Quran and Hadith and address new legal issues. Abu Hanifa actively engaged in all these fields, participating in debates on Kalam (speculative theology), Tawhid (monotheism), and metaphysics, and attending Hadith sessions.

Ultimately, he chose Fiqh as his primary concentration. His dedication to his studies was so profound that his teacher, Hammad, nicknamed him "Al-Watad" (The Peg) due to his consistent devotion, including night prayers and Quran recitation.

Upon Hammad's death, Abu Hanifa, then around 40 years old, succeeded him as the leading authority on Islamic law in Kufa and the chief representative of the Kufan school of jurisprudence. This transition occurred after he had temporarily filled Hammad's role during his teacher's absence, successfully answering many complex legal questions, which further solidified his position as a leading jurist. He gradually gained significant influence, establishing a moderate rationalist school of Islamic jurisprudence that would later bear his name.

7.1. Political Involvement

Abu Hanifa lived during a turbulent period, witnessing the decline of the Umayyad Caliphate and the rise of the Abbasid Caliphate. He was actively engaged with the socio-political landscape of his era, often siding with movements that sought to uphold justice and challenge what he perceived as oppressive governance.

He notably supported the cause of Zayd ibn Ali, a descendant of Ali and Muhammad, who led a revolt against the Umayyad Caliphate in Kufa in 738 CE. Although Zayd's uprising was ultimately unsuccessful, Abu Hanifa's endorsement demonstrated his willingness to back those he believed were fighting for a more just rule.

Later, he also supported the Abbasid revolution that overthrew the Umayyads. However, his support did not extend to the Abbasid regime once they came to power, particularly as they began to suppress the Alid family, the descendants of Muhammad. He specifically supported the revolt of Muhammad "the Pure Soul" and his brother Ibrahim al-Qamar, both Alid Zaydi Imams, against the Abbasid Caliph al-Mansur in 762 CE. This consistent support for Alid movements against ruling powers underscored his commitment to an independent and principled stance on governance.

7.2. Refusal of Judgeship and Imprisonment

Abu Hanifa's commitment to his independence and principles was most starkly demonstrated by his refusal to accept official positions within the Abbasid government. In 763 CE, Al-Mansur, the Abbasid Caliph, offered Abu Hanifa the prestigious post of Qadi al-Qudat (Chief Judge of the state). This was a significant offer, as it would have granted him immense power and influence.

However, Abu Hanifa steadfastly declined the offer. When pressed by al-Mansur, he stated that he was not fit for the position. Incensed by this refusal, al-Mansur accused him of lying. Abu Hanifa famously retorted, "If I am lying, then my statement is doubly correct. How can you appoint a liar to the exalted post of a qadi?" He further advised the Caliph to fear Allah and delegate authority only to those who feared God, emphasizing that if he himself could not guarantee the Caliph's satisfaction, he could not guarantee avoiding his wrath.

This defiant response infuriated al-Mansur, who ordered Abu Hanifa's arrest, imprisonment, and torture. It is reported that he was subjected to severe ill-treatment, including being deprived of food and care. Despite his harsh imprisonment, Abu Hanifa continued to teach those who were permitted to visit him, demonstrating his unwavering dedication to knowledge and his students. It is said that Anan ben David, the founder of Karaite Judaism and a fellow prisoner, received life-saving counsel from Abu Hanifa on how to navigate his legal situation.

His refusal of the judgeship and subsequent imprisonment highlighted his strong belief in the separation of religious authority from political power, a stance that resonated with many who valued scholarly independence.

8.1. Circumstances of Death

Abu Hanifa died in prison on 15 Rajab 150 AH, corresponding to 15 August 767 CE, at the age of 68. The exact cause of his death remains unclear and is a subject of historical debate. Some accounts suggest that he was poisoned by Caliph al-Mansur. This theory is often linked to the claim that Abu Hanifa had issued a legal opinion (fatwa) that implied support for armed resistance against al-Mansur's rule, leading the Caliph to eliminate him. Other reports simply state that he succumbed to illness while under house arrest, a condition imposed after his initial imprisonment.

8.2. Funeral and Burial

News of Abu Hanifa's death spread quickly, eliciting widespread sorrow. The funeral was an exceptionally large and emotional event, reflecting the immense respect and love people had for him. It is reported that over 50,000 people attended his funeral, leading to the funeral prayer being repeated six times to accommodate the massive crowds. The historian Al-Khatib al-Baghdadi noted that people continued to perform funeral prayers for him for a full 20 days after his death.

His body was carried by five of his students to the washing place, where he was ritually washed by Al-Hasan bin Imarah, with Al-Harawi pouring the water. He was buried in the Adhamiyah neighborhood of Baghdad, specifically in the Al-Khairazan cemetery, a place he had reportedly chosen, stating it was good land and not stolen.

Many years later, the Abu Hanifa Mosque was built over his tomb in Adhamiyah, Baghdad, becoming a significant shrine for pilgrims. The structures of the tombs of Abu Hanifa and Abdul Qadir Gilani were destroyed by Shah Ismail of the Safavid Empire in 1508, as part of a broader campaign against Sunni sites. However, in 1533, after the Ottomans conquered Baghdad, Suleiman the Magnificent ordered the rebuilding of these tombs and other Sunni sites, including Abu Hanifa's, restoring their prominence.

9.1. Opposition to Anthropomorphism

Abu Hanifa was a staunch opponent of anthropomorphism (Tashbih), which involves attributing human characteristics or forms to God. He criticized those who engaged in such interpretations, viewing them as deviating from orthodox Islamic belief.

He specifically condemned two extreme theological groups from Khurasan:

• The Jahmiyyah, followers of Jahm ibn Safwan (died 745 CE), who, in their denial of anthropomorphism, went to the extreme of declaring that God is "not something" (Allah laysa bi shay), which Abu Hanifa found problematic.
• The Mushabbihah (anthropomorphists), or Muqatiliyyah, followers of Muqatil ibn Sulayman (died 767 CE), who, on the other hand, likened God to His creatures, a position Abu Hanifa vehemently rejected.

Al-Khatib al-Baghdadi recorded in his Tarikh Baghdad (History of Baghdad) that Imam Abu Hanifa stated, "Two groups of the worst of people are from Khurasan: the Jahmiyyah and the Mushabbihah (or Muqatiliyyah)." This statement underscores his clear theological stance against both excessive negation and excessive affirmation of divine attributes that would lead to anthropomorphism.

9.2. Emphasis on Reason in Theology

A hallmark of Abu Hanifa's intellectual approach was his favoring the use of reason (aql) not only in his jurisprudential rulings but also in his theology. He employed logical methods and critical thinking in theological discourse, seeking to reconcile revelation with rational understanding. This rationalist tendency distinguished his approach and influenced subsequent theological developments.

His theological school, known for its emphasis on rational proofs and avoiding literal interpretations of ambiguous texts concerning divine attributes, later developed into the Maturidi school of theology. The Maturidi school became the predominant theological school followed by the majority of Hanafi adherents, solidifying Abu Hanifa's lasting impact on Islamic theology. His orthodox doctrine (Aqidah) was transmitted by Central Asian scholars like Abu Muqatil al-Samarqandi and Abu Muti al-Balkhi, further influencing the formation of Maturidi theology.

10.1. Key Students

Abu Hanifa attracted a vast number of students, with Yusuf ibn Abd al-Rahman al-Mizzi listing 97 Hadith scholars among them. Imam Badr al-Din al-Ayni further identified an additional 260 students who studied Hadith and Fiqh under him. Many of these students went on to become celebrated scholars and jurists in their own right, with their narrated Hadith compiled in major collections such as Sahih al-Bukhari and Sahih Muslim.

His most renowned students, often referred to as the "two companions" of Abu Hanifa, were:

• Abu Yusuf (729-798 CE): He served as the first Qadi al-Qudat (Chief Justice) in the Muslim world under Caliph Harun al-Rashid, a testament to the influence and practical application of Hanafi jurisprudence. He played a crucial role in systematizing and expanding Abu Hanifa's legal opinions.
• Muhammad al-Shaybani (749-805 CE): A prolific writer and jurist, he was instrumental in documenting and transmitting Abu Hanifa's teachings. He famously became the teacher of Al-Shafi'i, the founder of the Shafi'i school of jurisprudence, demonstrating the inter-school intellectual exchange.

Other notable students included:

• Abdullah ibn Mubarak (726-797 CE)
• Al-Fudayl ibn 'Iyad
• Abun Nu'aym Fadl ibn Dukayn
• Malik ibn Mighwal
• Dawud Ta'i
• Mandil ibn Ali
• Qasim ibn Ma'n
• Hayyaj ibn Bistam
• Hushaym ibn Bashir Sulami
• Afiyah ibn Yazid
• Ali ibn Tibyan
• Waki' bin Jarrah
• Amr bin Maymun
• Abu Ismah
• Zuhayr bin Mu'awiyah

These students, through their extensive teaching and writings, ensured the widespread dissemination and enduring legacy of Abu Hanifa's legal and theological thought.

10.2. Continuation of the Hanafi School

The collective efforts of Abu Hanifa's students were pivotal in the maintenance and expansion of the Hanafi school, solidifying its position as one of the four major schools of Sunni Islamic law. They not only transmitted his teachings but also developed them further, applying his methodology to new legal problems and compiling his opinions into comprehensive works.

The Hanafi school became the most widely followed school of jurisprudence, predominating in vast geographical regions. Today, it is the most widespread school of Sunni Islamic jurisprudence, with its followers constituting approximately 45% of traditional Muslims (41% of all Muslims). Its influence is particularly strong in:

• Central Asia
• South Asia (including Afghanistan, Pakistan, Bangladesh, and Muslim communities in India)
• Turkey
• The Balkans
• Russia (including Chechnya)
• Parts of the Arab world (including Iraq, Egypt, Lebanon, and Syria)

The Hanafi school was also the official mazhab of the Ottoman Empire, which further contributed to its widespread adoption across its territories. This institutional backing, combined with the intellectual rigor and practical applicability of its legal methodology, ensured its enduring prominence as a cornerstone of Islamic law.

11.1. Praise and Recognition

Abu Hanifa was highly regarded across various fields of sacred knowledge and significantly influenced the development of Muslim theology. During his lifetime, he was acknowledged as a jurist of the highest caliber. He is often counted among the greatest legal thinkers in human history.

Many prominent scholars lauded his scholarship, piety, and character:

• Al-Dhahabi described him as "one of the geniuses of the sons of Adam" who "combined jurisprudence, worship, scrupulousness, and generosity."
• The Shafi'i and Hadith scholar, Ibn Hajar al-Asqalani, stated that criticism of Abu Hanifa holds no significance, as figures like him are "on a degree to which Allah - the Exalted - has raised them, in that they are followed and imitated."
• Ibn Taymiyya credited Abu Hanifa for his knowledge and rebuked accusations against him, stating that "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." His students, Ibn Kathir and Al-Dhahabi, held similar opinions, extensively praising his contributions and refuting criticisms.
• He received the honorific title al-Imam al-A'zam ("the highly venerated Imam").

Beyond his academic achievements, Abu Hanifa is popularly known among Sunni Muslims for his exceptional personal qualities: a performer of good works, remarkable for his self-denial, humble spirit, devotion, and pious awe of God. His tomb in Baghdad, surmounted by a dome erected by admirers in 1066, remains a shrine for pilgrims, a testament to his enduring veneration. It was notably restored in 1535 by Suleiman the Magnificent after the Ottoman conquest of Baghdad, further cementing his revered status.

11.2. Criticism and Controversy

Despite widespread praise, Abu Hanifa also faced significant criticism and controversy, particularly concerning his legal opinions and methodologies. These criticisms often stemmed from the differing approaches to Islamic law, especially between those who prioritized strict adherence to Hadith and those who emphasized rational deduction.

Several figures are considered to have criticized him, including:

• Ahmad ibn Hanbal, who reportedly held very strong negative views, stating that "For me the opinion of Abu Hanifah and dung, are the same." He also allegedly said that a man is rewarded for hating Abu Hanifa.
• Abdullah ibn al-Mubarak
• Sufyan al-Thawri
• Sufyan ibn 'Uyaynah, who is quoted by the Zahiri scholar Ibn Hazm as saying, "The affairs of men were in harmony until they were changed by Abù Hanìfa in Kùfa, al-Batti in Basra and Màlik in Medina," implying that their independent reasoning disrupted established norms.
• Abd al-Rahman al-Awza'i
• Hammad ibn Salamah, who made a disparaging remark likening a highway robber to a follower of Abu Hanifa.

Some later sources, including Ibn Abi Shaybah and Ibn Sa'd, reportedly perceived him as a heretic and in opposition to the instructions of Muhammad. Abdallah ibn al-Zubayr al-Humaydi, a teacher of al-Bukhari, was among the first to write a refutation of Abu Hanifa's thought. Al-Bukhari himself is said to have deemed Hadith transmitted by Abu Hanifa as unreliable.

These criticisms often centered on Abu Hanifa's extensive use of Ra'i (reasoned opinion), Qiyas (analogical reasoning), and Istihsan (juristic preference), which some traditionalists viewed as granting too much leeway to human intellect over direct textual evidence from the Quran and Hadith. The creation of "Manāqib" (biographies of great figures) about Abu Hanifa, starting in the late 9th century, was partly a response to these criticisms, aiming to circulate positive information and counter the negative narratives, which sometimes included personal slanders regarding his character and ancestry.