Abū Ḥanīfa

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Abanfa

Numn ibn Thbit ibn Zu ibn Marzubn. (Persian/Arabic: ), better known as Imam Abanfah, (699 ² 767 CE / 80 ² 148 AH) was the founder of theSunni Hanafi school of fiqh (Islamic jurisprudence).

Abu Hanifa was also one of the Tabiµun, the generation after the Sahaba, who were thecompanions of the Islamic prophet Muammad. This is due to the fact that Abu Hanifa saw theSahabi Anas ibn Malik , and transmitted hadiths from him and other Sahaba

Co

ntents

y 1 Name, birth and ancestry y 2 Status as a Tabiµun y 3 Early life and education y 4 Adulthood and death

Imam Abu Hanifa ( )

Full name Numn ibn Thbit ibn Zu ibn

Marzubn

BornSeptember 5, 699

Kufa, Iraq

Died767 (aged 67±68)

Baghdad, Iraq

Era Umayyad Caliphate

Regio

n Muslim world

School/traditionSunni Islam; founder of the Hanafi

school

Main interests Fiqh

Major works Kitabul-Athar , Fiqh al-Akbar

.



y 5 Some of Abu Hanifa's Literary Works y 6 References y 7 External links

Name, birth and ancestryAbu Hanifa was born in Kufa, Iraq during the reign of the powerful Umayyad caliph Abd al-Malik ibn Marwan. Acclaimed as Al-Imam al-A'zam, or Al-A'dham (the Great Imam), Nu¶man bin Thabit bin Zuta bin Mah was better known by his kunya Abu Hanifa. It was not a true kunya,as he did not have a son called Hanifa, but an epithetical one meaning pure in monotheistic belief. His father, Thabit bin Zuta, a trader from Kabul, part of Khorasan in Persia (the capital of modern day Afghanistan), was 40 years old at the time of Abu Hanifa's birth. Some called AbuHanifa, al-Taymi. The origin of this name is that Abu Hanifa's grandfather Zuta was a slave anda member of the tribe of Taym purchased his freedom.

His ancestry is generally accepted as being of non-Arab origin as suggested by the etymology of then names of his grandfather (Zuta) and great-grandfather (Mah). The historian, Al-Khatib al-Baghdadi, records a statement from Abu Hanifa's grandson, Ismail bin Hammad, who gave AbuHanifa's lineage as Thabit bin Numan bin Marzban and claiming to be of Persian origin. Thediscrepancy in the names, as given by Ismail of Abu Hanifa's grandfather and great-grandfather are thought to be due to Zuta's adoption of the Arabic name (Numan) upon his acceptance of Islam and that Mah and Marzban were titles or official designations in Persia. Further differencesof opinion exist on his ancestry. Abu Muti, for example, describes Abu Hanifa as an Arab citinghis ancestry as Numan bin Thabit bin Zuta bin Yahya bin Zaid bin Asad[citation needed ]. The widelyaccepted opinion, however, is that he was of Persian ancestry.

Status as a Tabiµun

Abu Hanifa was born 67 years after the death of the Islamic prophet, Muhammad, but during thetime of the Sahaba of Muhammad, some of whom lived on until Abu Hanifa's youth. Anas binMalik, Muhammad's personal attendant, died in 93 AH and another companion, Abul TufailAmir bin Wathilah, died in 100 AH, when Abu Hanifa was 20 years old. No evidence exists,however, to indicate Abu Hanifa had narrated any hadith from the companions although there isno doubt that he was a "tabi'i" (one who had met a companion of Muhammad) and had met Anas bin Malik.

However the author of al-Khairat al-Hisan collected information from books of biographies andcited the names of the Sahaba whom it is reported that the Imam has transmitted ahadith from.He counted them as sixteen of the Sahaba. They are: Anas ibn Malik, Abdullah ibn Anis al-Juhani, Abdullah ibn al-Harith ibn Juz¶ al-Zabidi, Jabir ibn Abdullah, Abdullah ibn Abi Awfa,Wa¶ila ibn al-Asqa`, Ma`qal ibn Yasar, Abu Tufail Àmir ibn Wa¶ila, À¶isha bint Hajrad, Sahlibn Sa`d, al-Tha¶ib ibn Khallad ibn Suwaid, al-Tha¶ib ibn Yazid ibn Saìd, Abdullah ibn Samra,Mahmud ibn al-Rabi`, Abdullah ibn Ja`far, and Abu Umama. Hadith Reported by Abu Hanifa



upon the authority of Anas ibn Malik "Seeking of knowledge is an obligation on each and everyMuslim."

It is perceived this is due to the strict age requirements for learning the discipline of hadith thatexisted at the time in Kufa where no one below the age of 20 was admitted to a hadith school.

The scholars of the time felt anyone below this age would not have attained the maturity requiredto be able to understand the meaning of the narrations.[citation needed ]

Early life and education

Abu Hanifa grew up in a period of oppression during the caliphates of Abdul Malik bin Marwanand his son Al-Walid I (Al-Walid ibn Abd al-Malik). The governorship of Iraq was under thecontrol of Al-Hajjaj ibn Yusuf , a loyal follower of Abdul Malik. During his governorship leadersin religion and learning were especially targeted by Hajjaj as they were proving to be an obstacleto Abdul Malik's establishment of his rule across Arabia and Iraq. Consequently, Abu Hanifa hadno interest nor the opportunity to acquire any education in his early childhood. He was simply

content with following in the footsteps of his father as a silk merchant.

He set up a silk weaving business where he showed scrupulous honesty and fairness. Once hisagent in another country, sold some silk cloth on his behalf but forgot to point out a slight defectto the purchasers. When Abu Hanifa learned this, he was greatly distressed as he had no meansof refunding their money. He immediately ordered the entire proceeds of the sale of theconsignment of silk to be distributed to the poor.

Following the deaths of Hajjaj in 95 AH and Walid in 96 AH, justice and good administration began to make a comeback with the caliphates of Sulaiman bin Abdul Malik and thereafter Umar bin Abdul Aziz. Umar encouraged education to such an extent that every home became a

madrasa. Abu Hanifa also began to take an interest in education which was heightened further bythe unexpected advice of as-Sha'bi (d. 722), one of Kufa's most well-known scholars.

While running an errand for his mother, he happened to pass the home of as-Sha'bi. Sha'bi,mistaking him for a student, asked him whose classes he attended. When Abu Hanifa respondedthat he did not attend any classes, Sha'bi said, "I see signs of intelligence in you. You should sitin the company of learned men." Taking Sha'bi's advice, Abu Hanifa embarked on a prolificquest for knowledge that would in due course have a profound impact on the history of Islam.His early education was achieved through madris and it is here that he learned the Qur'an andHadith, doing exceptionally well in his studies. He spent a great deal of time in the tutelage of Hammad ibn Abi Sulayman, a great jurist of Kufah.

Abu Hanifa was one of the distinguished students of Imam Ja'far al-Sadiq (Muhammad's greatgrandson; 6th Imam of Shia Islam), as has been confirmed by Ibn Hajar al-Haytami in his Al-Sawa'iq al-Muhriqah, Allamah Shiblinji in his Nur al Absar, Abdul Haleem Jindi and MohaqiqAbu Zohra and various other Muhadatheen (hadith scholars) and Ulema have clarified that ImamAbu Hanifa was a student of Imam Ja'far Sadiq. Imam Ja'far had opened a university that notonly taught religion, but the sciences and math. The Islamic alchemist, Jbir ibn Hayyn, studiedat the Imams' university. Under these conditions Abu Hanifa studied and gained his knowledge.



Abu Hanifa¶s initial chain of knowledge was with Muhammad al-Baqir (Muhammad's greatgrandson; 5th Imam of Shia Islam) and he subsequently expanded this chain of knowledge withImam Ja'far al-Sadiq.

Adulthood and death

Abu Hanifa Mosque

In 763, al-Mansur , the Abbasid monarch offered Abu Hanifa the post of Chief Judge of the State, but he declined to accept the offer, choosing to remain independent. His student Abu Yusuf wasappointed Qadi Al-Qadat (Chief Judge of the State) of al-Mansur regime instead of himself.

In his reply to al-Mansur, Abu Hanifa recused himself by saying that he did not regard himself fitfor the post. Al-Mansur, who had his own ideas and reasons for offering the post, lost his temper and accused Abu Hanifa of lying.

"If I am lying," Abu Hanifa said, "then my statement is doubly correct. How can you appoint aliar to the exalted post of a Chief Qadi (Judge)?"

Incensed by this reply, the ruler had Abu Hanifa arrested, locked in prison and tortured. He wasnever fed nor cared for.. Even there, the indomitable jurist continued to teach those who were permitted to come to him.

In 767, Abu Hanifa died in prison. It was said that so many people attended his funeral that thefuneral service was repeated six times for more than 50,000 people who had amassed before hewas actually buried. Later, after many years, a mosque, the Abu Hanifa Mosque in theAdhamiyah neighborhood of Baghdad.

Some of Abu Hanifa's Literary Works

y Kitaab-ul-Aathaar narrated by Imaam Muhammad al-Shaybani ± compiled from a totalof 70,000 ahadith

y Kitabul Aathaar narrated by Imaam Abu Yusuf y Aalim wa'l-mutaµallim y Fiqh al-Akbar y M usnad Imaam ul A'zam y Kitaabul Rad alal Qaadiriyah

Documents

Abū Ḥanīfa