Author: Mufti Ahmadullah Muhajer
Imam al-A‘zam Abu Hanifa (RA): The Role Model (part 27)
The Political Life of Imam Abu Hanifa (RA)
Three Stages of the Political Life of Imam Abu Hanifa (RA)
The First Stage: This period was marked by the pressure and despotism of the Umayyad government. It was during this period that Imam Abu Hanifa issued a fatwa in support of Zayd. Moreover, because of the oppression of Ibn Hubayra, the governor of Kufa, Imam Abu Hanifa (RA) was compelled to migrate to the Two Holy Sanctuaries. This period coincided with the Abbasid uprising against the Umayyads; however, these movements sought only a change of government, and there was little hope that they would establish a genuine Islamic system and strengthen the foundations of the state. Nevertheless, Imam Abu Hanifa (RA) firmly supported Zayd the martyr and was prepared to make every sacrifice in this cause.
The Second Stage: This stage coincided with the uprising of Ibrahim al-Saigh, who stood alone against the injustices of Abu Muslim al-Khurasani, the commander of the Abbasids. Imam Abu Hanifa (RA) advised him that, in order to preserve the unity and cohesion of the Muslim Ummah, a broad and powerful political movement was necessary. However, Ibrahim al-Saigh’s religious zeal prevented him from accepting this idea, and he viewed the matter from a personal perspective rather than in terms of broader social and national objectives. Eventually, he was martyred, while Imam Abu Hanifa (RA) continued to focus on the codification of Islamic laws, the education of a capable generation, and preparing a clear future for the Ummah. Despite his desire for martyrdom, the Imam believed that conditions should first be created in which sacrificing one’s life for Islam would itself contribute to the preservation of the religion.
The Third Stage: This period encompasses the final stage of Imam Abu Hanifa’s political life. During the caliphate of Abu Jafar al-Mansur, Imam Abu Hanifa (RA) trained students who, after mastering Islamic jurisprudence and Sharia, became influential throughout the Muslim world. During this period, Muhammad ibn Abdullah (Nafs al-Zakiyyah) and Ibrahim (Nafs al-Radiyyah) launched a broad movement to establish an Islamic revolution, whose objectives were entirely religious in character. After years of waiting, Imam Abu Hanifa (RA) found himself closer to achieving his objectives and formally entered the field of struggle.
However, fate decreed that this movement would not achieve a favorable outcome, and Imam Abu Hanifa (RA) became a target of government retaliation. Eventually, he sacrificed his life and attained the exalted rank of martyrdom. [1]
The Relations and Interactions of Imam Abu Hanifa (RA) with the Umayyad and Abbasid Caliphs
Imam Abu Hanifa (RA) and the Umayyad Government
Imam Abu Hanifa (RA) was born in 80 AH in the city of Kufa during the caliphate of the Umayyad caliph Abd al-Malik ibn Marwan. At that time, al-Hajjaj ibn Yusuf was the governor of Iraq. According to al-Khatib al-Baghdadi, he spent 52 years of his life under the Umayyad state and the remaining 18 years under the Abbasids. Imam Abu Hanifa (RA) was 15 years old when al-Hajjaj died, and he spent his youth during the caliphate of Umar ibn Abd al-Aziz (RA), a just ruler from the Umayyad dynasty. He also witnessed the oppressive rule of governors such as Yazid ibn al-Muhallab, Khalid ibn Abdullah al-Qasri, Nasr ibn Sayyar, and Ibn Hubayra, who were among the last Umayyad governors of Iraq. At that time, Kufa was regarded as one of the major centers of Iraq and later gained even greater importance following the fall of the Umayyads and the establishment of Baghdad by al-Mansur. [2]
The policies of some Umayyad rulers were based on Arab superiority and the humiliation of non-Arabs, who were known as Mawali. This discrimination was particularly evident in Khurasan in the form of violence and extremism. The followers of this group were deprived of their civil and social rights and were even prohibited from carrying weapons and owning horses. This unjust treatment caused Khurasan to become a center of opposition to the Umayyads. [3]
During the Umayyad period, non-Arab Muslims continued to be treated like non-Muslims. Despite professing Islam, they were still required to pay both Kharaj and Jizya. These two taxes constituted major sources of revenue for the Umayyads. Imam Abu Hanifa (RA) opposed this discriminatory policy. By arguing that the performance of religious obligations is not an essential condition for the validity of faith, he maintained that such acts may, under certain circumstances, be waived; for example, a woman is exempted from prayer during menstruation without being regarded as a disbeliever. In addition, Imam Abu Hanifa (RA) made considerable efforts to establish equality among Muslims. Regardless of race or ethnicity, he regarded faith as a fixed and indivisible matter that neither increases nor decreases.
The Umayyads needed the support of religious scholars to strengthen and promote their political ideology. For this reason, Ibn Hubayra said to Imam Abu Hanifa, “If you come to us more often, both you and we will benefit.”
It appears that the Umayyads initially attempted to attract scholars through peaceful means in order to strengthen their legitimacy. However, when scholars such as Imam Abu Hanifa (RA) refused to cooperate with them, they resorted to threats and reprimands. Among the scholars who cooperated with the Umayyads was Ibn Abi Layla, who served as judge of Kufa for thirty-five years during both the Umayyad and Abbasid periods.
The juristic views of Imam Abu Hanifa (RA), which to some extent also reflected his political inclinations, became a pretext for his opponents and enemies to attack him.
Imam Abu Hanifa’s (RA) Relations with the Umayyad Government
Because of their expertise in Islamic jurisprudence and theology, religious scholars can play an important role in explaining and legitimizing the Islamic caliphate. During the Umayyad period, some scholars accepted such a role and supported the Umayyad government, while others, acting as staunch critics, opposed the Umayyad government and questioned its juristic positions.
Among them, Imam Abu Hanifa (RA) was a critic of the Umayyad state. Historical evidence indicates that he was a staunch opponent of the government and employed various means to resist it. He saw no Sharia-based or religious justification for the continuation of its rule. [4]
Imam Abu Hanifa (RA) did not maintain close relations with the Umayyads. Instead, he supported opponents of the government. In 121 AH, when Zayd ibn Ali Zayn al-Abidin rose against Hisham ibn Abd al-Malik, Imam Abu Hanifa (RA) compared his uprising with the Messenger of Allah’s (PBUH) campaign at Badr. When asked why he himself did not join Zayd, he replied, “People’s trust prevented me from doing so. I entrusted them to Ibn Abi Layla, but he refused to accept them. I feared that I might die and no one would know about them.” He gave another reason for not participating, saying, “If I knew that the people would not betray him as they betrayed his forefathers, I would fight alongside him, because he is the rightful Imam. However, I will support him with my wealth.” He then sent ten thousand dirhams to Zayd and apologized through his messenger for not being present.
These two reports indicate that Imam Abu Hanifa (RA) considered rebellion against the Umayyads permissible according to Sharia.
Rabi narrates that in 130 AH, during the reign of Marwan ibn Muhammad, the last Umayyad caliph, Yazid ibn Umar ibn Hubayra, the governor of Iraq, sent me to Imam Abu Hanifa (RA) to persuade him to accept responsibility for the Bayt al-Mal. However, he rejected the proposal, and Ibn Hubayra therefore had him flogged. Another narration states that when disturbances intensified in Iraq, Ibn Hubayra decided to entrust the official seal to Imam Abu Hanifa (RA) so that no decree could be implemented without his approval. However, the Imam rejected this request. Ibn Hubayra swore that if he refused, he would torture him. The jurists present urged Imam Abu Hanifa to accept the responsibility in order to preserve his life, but Imam Abu Hanifa (RA) replied, “Even if they asked me to open the doors of the mosque for them, I would not do so. Now they want me to sign the order to kill Muslims, and killing a Muslim is a grave sin. By Allah, I will never do so.” Eventually, Ibn Hubayra imprisoned him and had him flogged fourteen times every day until the Imam was forced to migrate to Makkah. (Al-Khayrat al-Hisan, p. 66)
Rabi ibn Asim narrates that Yazid ibn Umar ibn Hubayra asked Imam Abu Hanifa (RA) to accept the position of judge, but he refused and was therefore flogged twenty times. Ibn al-Nadr also narrates from Ismail ibn Salim that Imam Abu Hanifa (RA) was flogged for refusing to accept a judicial position. When Imam Ahmad ibn Hanbal (RA) learned of this incident, he wept, because he himself had also experienced persecution.
Abu al-Ahwass said, “Imam Abu Hanifa (RA) was severely tortured in prison.” When Ibn Abi Layla and Ibn Shubrumah learned of this, they said to one another, “We are pursuing worldly interests, while he turns away from them. Yet he is flogged because of worldly matters and still refuses to accept them.”
Yahya ibn Aktham said, “I heard from Ibn Dawud that Ibn Hubayra intended to appoint Imam Abu Hanifa (RA) as the judge of Kufa, but the Imam refused. Ibn Hubayra swore that if he did not accept, he would have him flogged. Another narration states that because of this refusal, he was flogged repeatedly until he was released, after which Imam Abu Hanifa (RA) migrated to Makkah.”
To be continued…
References:
[1] Da Imam Abu Hanifa Rahimahullah Inqilabi Dareezuna, p. 32.
[2] Khilafat wa Mulukiyyat, p. 49.
[3] Da Islami Huququ Tariq, p. 8.
[4] Da Islami Madhahibo Tariq, p. 36.
