Imam al-A‘zamAbuHanifa(RA): The Role Model (part26)
The Political Life of Imam Abu Hanifa (RA)
The Influence of Imam Abu Hanifa on Later Generations
The efforts of Imam Abu Hanifa (RA) to promote justice and oppose oppression left a profound impact on Muslim societies. This influence was particularly evident during the Abbasid era, which followed the Umayyad rule. The Abbasids came to power under the slogans of supporting the Ahl al-Bayt and establishing justice; however, it was not long before some of them adopted certain unjust practices of the Umayyads. Nevertheless, the legacy of Imam Abu Hanifa and his school of jurisprudence remained a model of intellectual and cultural resistance against all forms of oppression.
In general, it can be said that Imam Abu Hanifa (RA) lived through one of the most difficult periods in Islamic history and, despite all the hardships and pressures imposed by rulers, continued to disseminate knowledge and uphold justice.
The Concept of Politics According to Imam Abu Hanifa
In confronting oppressive and powerful governments, Imam Abu Hanifa (RA) aligned his political life completely with Islamic jurisprudence and the principles of Shariah—a manner and approach that many prominent figures failed to attain. His political approach may be described as “enjoining what is right and forbidding what is wrong” (al-amr bil-ma‘ruf wa al-nahy ‘an al-munkar), or, in other words, striving to implement Islam fully in the lives of people and calling them toward it. This approach was based on various Qur’anic and Prophetic instructions calling upon Muslims to implement these principles within their communities and societies.
During that period, many hadith scholars chose silence in the face of unjust rulers and withdrew from public affairs, focusing instead on individual and devotional responsibilities. They considered such withdrawal to be in the interest of Islam. Imam Abu Hanifa, however, regarded adopting absolute silence toward oppressive rulers, on the one hand, as tantamount to disregarding the Qur’anic command of “enjoining what is right and forbidding what is wrong.” On the other hand, he considered entering into confrontation without taking Islamic jurisprudence, Shariah, and the guidance of the Messenger of Allah (PBUH) into account to be fruitless.
He considered it necessary to reform and change reprehensible and negative practices. However, whenever changing a negative practice would open the way to a greater and more serious evil, he adopted a moderate and cautious approach. Imam Abu Hanifa (RA), taking into consideration the Qur’anic verses, Prophetic Sunnah, and the conduct of the Companions (Sahaba), chose his practical approach accordingly. The Qur’an indicates that removing every evil under every circumstance is not necessarily obligatory. Otherwise, what would be the meaning of the following verses?
“فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ” and “فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ.” “So remind them if the reminder profits.” You are only a reminder; you are not a controller over them [to compel them to believe].” [al-A’ala 9]
The View of Imam Abu Ja‘far al-Tahawi, the Renowned Hanafi Imam
Imam Abu Ja‘far al-Tahawi (RA), one of the renowned authorities of the Hanafi school, expressed the Hanafi position on the basis of these principles after compiling the relevant narrations. He stated, “When enjoining what is right and forbidding what is wrong has no effect, and there is no ability to confront those who commit wrongdoing, the worst form of change is that which creates a greater danger. At such a time, a person’s responsibility is limited to himself. Allah (SWT) has said concerning such a situation: “يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنفُسَكُمْ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ.” Translation: ‘O you who believe! Take care of yourselves. Those who have gone astray cannot harm you if you are rightly guided.’” [Al-Ghashiyah: 21–22]
Shaykh ‘Abd al-Qayyum al-Haqqani, after examining these matters, states: “In my view, limiting a person’s responsibility to himself means that all those who are concerned about the reform of the Muslim community should, while maintaining unity and solidarity, stand alongside Islamic and reform-oriented forces and strive toward the revival and governance of the Muslim community. Imam Abu Hanifa (RA) said regarding Ibrahim al-Sa’igh, who could not remain patient in the face of oppressive rulers and was killed amid political struggles: “قُتِلَ وَلَمْ يُصْلِحْ “لِلنَّاسِ أَمْرًا Translation: “He was killed, but he did not leave behind a lasting reform program for the people.’”
The Political Positions of Imam Abu Hanifa
Imam Abu Hanifa (RA) was born during the reign of Abdul Malek ibn Marwan, the second Umayyad caliph. This was a period when the government had not yet fully recovered from the consequences of the transfer of power and the challenges resulting from the uprising of ‘Abdullah ibn al-Zubayr (RA).
After suppressing the Zubayrid uprising, Abdul Malek entrusted the administration of Basra, Kufa, and the Hijaz to al-Hajjaj ibn Yusuf al-Thaqafi. At that time, Imam Abu Hanifa was still in his childhood and witnessed the oppression and violence that al-Hajjaj inflicted upon the people of Iraq. The harsh treatment of the people and prominent jurists by al-Hajjaj contributed to the seeds of dissatisfaction with Umayyad rule being planted in Imam Abu Hanifa’s heart from an early age.
Furthermore, his affection for the family of the Prophet (PBUH) was a legacy inherited from his parents. The Umayyads’ pressure upon non-Arabs (mawali), and the Ahl al-Bayt’s support for them, further strengthened the Imam’s love for the Prophet’s family. Imam al-Dhahabi, in his book Siyar A‘lam al-Nubala’, narrates an incident illustrating the depth of this affection: “Once, Abu Hanifa (RA) was answering people’s questions in Madinah. Some people were sitting around him while others were standing. At that moment, he noticed that Imam Ja‘far al-Sadiq (RA) was standing among the crowd. He then said to him, “It is not appropriate for me to remain seated while you are standing.”
During the caliphate of Hisham ibn Abdul Malek, Imam Abu Hanifa (RA) supported the uprising of Zayd ibn ‘Ali. Some sources even report that he participated in the movement, provided financial support, and encouraged people to join Zayd’s uprising. At that time, Imam Abu Hanifa was 42 years old and, following the death of his teacher, Hammad ibn Abi Sulayman, had assumed leadership of the school of Ahl al-Ra’y in Kufa.
The Umayyads became aware of Imam Abu Hanifa’s support for Zayd’s uprising. Therefore, in order to test the extent of his attachment to the Ahl al-Bayt and also to gain legitimacy during a period of weakness, they offered him the position of judge through Yazid ibn ‘Umar ibn Hubayra, the governor of Kufa. However, Imam Abu Hanifa (RA) refused. As a result of this refusal, he was flogged ten times every day. This situation eventually forced him to leave Kufa and migrate to Makkah, where he remained until 132 AH (750 CE), the year the Abbasid state was established.
Initially, Imam Abu Hanifa (RA) supported the Abbasid government. However, after observing them repeat some of the practices of the Umayyads, he withdrew his support. During the uprising of Muhammad ibn ‘Abdullah, known as al-Nafs al-Zakiyyah, and his brother Ibrahim ibn ‘Abdullah—descendants of Imam Hasan al-Mujtaba (RA)—Imam Abu Hanifa took an explicit position, which provoked the anger of Abu Ja‘far al-Mansur, the Abbasid caliph.
Al-Nafs al-Zakiyyah launched his uprising in Madinah and sent his brother Ibrahim to Basra. Ibrahim succeeded in taking control of Basra, Ahwaz, Fars, and Wasit and then advanced toward Kufa. After considerable efforts, repeated battles, and the use of various strategies, the Abbasids eventually suppressed the uprising.
Imam Abu Hanifa sent four thousand dirhams to Ibrahim and prohibited Hasan ibn Qahtaba, the military commander of Abu Ja‘far al-Mansur, from fighting ‘Abdullah (al-Nafs al-Zakiyyah). This action did not escape al-Mansur’s notice and prompted him, seeking revenge, to offer Imam Abu Hanifa the position of judge once again.
According to various narrations, the dialogue between Imam Abu Hanifa and al-Mansur, as well as the Imam’s firm responses, demonstrates his courage and deep displeasure with the actions of the Abbasids. According to one narration, Imam Abu Hanifa refused to accept the position and was consequently sentenced to imprisonment and flogging. He eventually died while in prison.
