Imam Abu Hanifa - His Life, Opinions and Fiqh

Chapter Four
The Opinions of Abu Hanifa
In the remaining part of this book we will discuss two matters: firstly, Abu Hanifa’s opinions on questions
of politics and dogma which exercised the minds of many of the scholars of his time, and secondly, his fiqh.
This first chapter will deal with his opinion regarding the khalifate and who was entitled to have it, and his
view about the preconditions for being the khalif and the basis of allegiance. We will also look at his views on
the articles of faith, the nature of sin and those who commit it, and man’s actions and their relationship to the
decree. We will also discuss the issue of “qadar” (decree) which was famous in his time shall also be
considered. Then we will move on to his opinions on social and ethical matters.
Abu Hanifa’s political views
Abu Hanifa’s view on politics has not been precisely explained and analysed in the sources examined. We
must, therefore, investigate scattered reports amongst the sources in order to be able to formulate from them a
clear picture of his political thought.
Historical sources make two things evident about his life. One is that he was biased in favour of the
descendants of ‘Ali and Fatima and was almost martyred for his support of them. The second is that, in spite
of this, he did not participate in any of the ‘Alawite rebellions, either in the Umayyad or Abbasid periods. He
confined himself to verbal support in his lessons and giving encouragement if he was asked for a fatwa on the
matter, as he did in the case of al-Hasan ibn Qahtaba. He did not exceed the role of a mufti who is asked for
fatwa and answers in accordance with his conscience without paying any attention to the authorities. Thus it is
certain that Abu Hanifa had Shi‘ite leanings but they did not go beyond that. To which Shi‘ite group was he
closest? The question will now examine that question.
Abu Hanifa did not have the kind of Shi‘ite perspective which blinds a person to perceiving the virtues and
ranks of the Companions as a whole. He ranked Abu Bakr and ‘Umar before ‘Ali, and he mentioned his own
esteem and veneration for the taqwa and generosity of Abu Bakr so that he tried to emulate him in his
generosity and trading practice. He had a silk shop in Kufa as Abu Bakr had a silk shop in Makka. He placed
‘Umar after Abu Bakr but he did not put ‘Uthman before ‘Ali. Ibn ‘Abdu’l-Barr says in al-Intiqa’: “Abu
Hanifa gave preference to Abu Bakr and ‘Umar and left ‘Ali and ‘Uthman.” His son Hammad said, “We love
‘Ali more than ‘Uthman.” But in spite of his preference for ‘Ali, he did not curse ‘Uthman. He prayed for
mercy on him when he was mentioned and may have been the only person in Kufa to do so.
He was not known to curse or accuse anyone, as he mentioned when he met ‘Ata’ ibn Abi Rabah in
Makka. ‘ Ata’ asked him, “Who are you?” “One of the people of Kufa,” he replied. “From the people of a city
who have divided their deen into parties?” “Yes,” he replied. Ata’ inquired, “From which are you?” He
replied, “From those who do not curse the Salaf nor hold Qadarite views and do not consider a person an
unbeliever on account of a wrong action.”
Al-Makki reports in The Virtues that Abu Hanifa said, “I came to Madina and went to Abu Ja‘far
Muhammad ibn ‘Ali (al-Baqir). He said, ‘Brother of Iraq! Do not sit with us.’ I sat down and asked, ‘May
Allah put you right. What do you say about Abu Bakr and ‘Umar?’ He replied, ‘May Allah have mercy on
both of them!’ I said, ‘In Iraq they say that you disavow both of them.’ He exclaimed, ‘I seek refuge with
Allah! They have lied, by the Lord of the Ka‘ba! Do you not know that ‘Ali married his daughter, Umm
Kulthum bint Fatima, to ‘Umar ibn al-Khattab? Do you not know who she was, fatherless one? Her
grandmother was Khadija, the mistress of the women of the Garden and her grandfather was the Messenger of
Allah, may Allah bless him and grant him peace, the Seal of the Prophets, the Master of the Messengers, and
the Messenger of the Lord of the worlds, and her mother was Fatima, the mistress of the women of the worlds.
Her brothers were al-Hasan and al-Husayn, the lords of the young men of the Garden, and her father was ‘Ali
ibn Abi Talib, the master of honour in Islam. If he had not been worthy of her, fatherless one, he would not