Author: Obaidullah Nimruzi
Imam e Azam Abu Hanifa, “R.A” (Part 3)
Imam Abu Hanifa and contemporary rationality
The fundamental question is what relationship can be found between Imam Abu Hanifah’s jurisprudence and the reality of this age? Today’s jurists are facing many challenges in the implementation of the Sharia, without understanding the realities of the time and the rapid changes of the present era and the discovery of new knowledge that raises very basic questions, we cannot have solid answers and we will not reach these answers; Unless, while understanding these facts, we also gain complete and comprehensive knowledge of the past and the Islamic tradition.
Unfortunately, a huge part of the talents of the East are either drowned in the past or they surrendered themselves to the turbulent waves of the current era and completely forgot their mission; From the point of view of the author of this pen, who has a traditionalist attitude, the Islamic society cannot forget its past under the influence of some aspects of the new “rationality”, and it does not have the right to such a request; It should also not be forgotten that no civilization was built on an unstable foundation; Rather, every foundationless building has been destroyed by a slight tremor.
To put it bluntly, Islamic jurisprudence considering its totality, if it becomes dynamic according to the times and is based on principles and rules, it has the capacity to consciously face the world today, with all its ups and downs; Provided that he does not get caught in preconceived notions, he knows his historical role and jurisprudence principles and rules should also be formulated according to the times.
We must accept that jurisprudence, in its broad scope, cannot be based on shaky principles and rules; Rather, the process of the origin of the principles should be carefully recognized and formulated according to the times; At the same time, it is permissible for jurisprudence to accept huge changes in its era. It seems that the most important of these developments should appear in the rules and principles of jurisprudence. By delaying in this essay, it is possible to know in what atmosphere Imam Abu Hanifah and his jurisprudence played their historical role and remained strong until today. And it also has the capacity to respond to the issues of principles and jurisprudence for centuries in the depth and scope of the needs of its followers and the Islamic Ummah.
The discovery of very valuable texts from the time of the authors (Mohammed bin Hassan Shibani and Qazi Abu Yusuf) to the following centuries, has been indebted to the deep thought, open attitude and deep understanding of that noble person; But we must also admit the fact that sitting at the table of the prosperous past, without understanding our responsibility and without recognizing the times we live in, is both oppression to the past and oppression to today’s generation. Pouring large volumes into limited containers reduces both the fatness of the previous transformations and does not find capacity.
We must accept that for centuries Fiqh (jurisprudence) and principles have sunk into a deep abyss in the Islamic world, and today only the treasures of the past are spent; If the origins of the principles of jurisprudence are not re-examined and rules and principles are not established in accordance with the inevitable needs of this age, it is not possible to achieve ijtihad that is in line with the real needs of life in the 21st century. No one can control these developments of the time, as an example in the field of criminal jurisprudence, today new knowledge such as criminology, criminal sociology, criminology and other related sciences have found a special place, and the jurist will never be capable without understanding these Muslim facts. To base his ijtihad’s on the correct foundation.
On the other hand, many developments are always taking place in the light of discussing and proposing new theories and correcting previous hypotheses, and it demands that the thinkers of the Islamic world explain their knowledge bases in this field and know that without knowing and explaining the theoretical bases, changes cannot be made in practice. created a depth; This truth is better understood when it is properly understood that the leaders of jurisprudence after a century of the emergence of Islamic civilization, how well they have thought about the facts of their time and how long they have looked to the future.
And all these cases are messages for today’s jurists to understand on the one hand the depth of the influence of the thoughts of these nobles and on the other hand to realize what a sensitive historical role they are playing today, based on which they should not be caught in pure imitation and be afraid of new ijtihad’s, because no civilization has taken place without transformation.
Indeed, the huge progress that emerged in “jurisprudence” in the second and third centuries of the Hijri was formed in the context of deep changes; For example, the jurisprudence foundations of a great scholar like Abu Hanifa were able to open a new path for Islamic civilization; It does not matter that Abu Hanifah, may Allah have mercy on him, along with the “Book and the Sunnah” was advocating ijtihad, analogy, and approval; Rather, the important thing was the courage of that great jurist in raising these issues. It should be kept in mind that the honorable man was a subject and had reached the presence of four of the most virtuous Companions, that is, Anas bin Malik, Abdullah bin Abi Ofi, Sahl bin Saad Saadi, and Abul Tufil Amir bin Waseah, may Allah be pleased with them.
He received the presence of Imam Zayd bin Ali, Muhammad bin Ali, Imam Muhammad Baqir and Imam Jafar Sadiq, may Allah be pleased with him, from the Ahl al-Bayt of Prophethood, and he learned from followers and scholars such as: Hammad bin Abi Sulaiman, Ata bin Abi Rabah, Abu Ishaq Sabiei and others, and scholars from the Companions. And the followers (Tabi’een) have also mentioned other people who benefited from their knowledge and narrated hadith from them.
Great leaders like Imam Abu Hanifa (may Allah have mercy on him) should be carefully understood and the message that their viewpoints have created in the history of Islamic legislation should be well received.
With his deep understanding of the verses and hadiths, Imam Abu Hanifah correctly recognized the truth and nature of the knowledge of jurisprudence and knew that due to the adaptability of this knowledge, he should never stop at the border of the knowledge of the past and therefore, he was able to change the religious life of the people of his time. and also after that, be very effective; In particular, it should be kept in mind that the era of jurisprudence flourishing in the second and third centuries is strongly influenced by the concepts that he introduced into the field of jurisprudence, no matter that some leaders are against it; Because, in general, they were placed in their path and method, and the origin of this great cultural transformation is not the Arabian Peninsula and Mesopotamia; It was beyond the river.
The greatest virtue of Imam Abu Hanifah, may Allah have mercy on him, was not in understanding the needs of the times and compiling the foundations of jurisprudence; Rather, it was in his view of future developments, and he truly thought much more ahead of his time; According to what was said, the most important axes of his jurisprudential thought, which are used in our time, are overlooked.
continues…
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