Imam Abu Hanifa - His Life, Opinions and Fiqh

Chapter One
The Life and Times of Abu Hanifa
His birth and lineage
According to most sources, Abu Hanifa was born in Kufa in 80 AH. Although there is almost total
agreement on this, there is one source which posits 61AH, but this does not tally with the facts of his life since
it is agreed that he did not die until 150 AH. Most say that he died after al-Mansur instituted the Inquisition. If
he had been born in 61 AH, he would have been 90 at that time.
His father was Thabit ibn Zawti al-Farisi, a Persian. His grandfather was one of the people of Kabil who
was captured in the Arab conquest of the region. He was enslaved to one of the Banu Taym and then freed.
His wala’ belonged to this tribe and so he was a Taymi by clientage. This information was transmitted by the
grandson of Abu Hanifa, ‘Umar ibn Hammad, but ‘Umar’s brother Isma‘il said that Abu Hanifa was an-
Nu‘man ibn Thabit ibn an-Nu‘man ibn al-Marzban. He said, “By Allah, we were never enslaved.”
So his grandsons disagreed about his lineage. One said that his grandfather was called Zawti and the other
that his name was an-Nu‘man. The first said that he was captured and enslaved and the second completely
denied it. The author of al-Khayrat al-Hisan combined the two versions, maintaining that the grandfather had
two names, Zayti and an-Nu‘man. He denied the enslavement. This present work agrees with the names but
not the fact of enslavement, because the second version totally excludes it.
It seems probable that he was captured in the conquest, but that grace was shown him, which was the
custom of the Muslims towards some of the important people of conquered lands, so as to uphold their
position and importance in Islam and to bring their hearts and those of their children close.
Reliable sources state that he was a Persian and not an Arab or a Babylonian. Whether his grandfather was
enslaved or not, he and his father were born free men. In any case, the fact that he was a client in no way
detracts from his worth. The major exponents of fiqh in the time of the Tabi‘un, whom Abu Hanifa met and
from whose fiqh he extrapolated, were clients of tribes rather than pure Arabs. Most of the fuqaha’ in the time
of the Tabi‘un and indeed the following generation were clients.
In al-‘Aqd al-Farid, Ibn ‘Abdu Rabbih says:
Ibn Abi Layla said: ‘Isa ibn Musa, a religious and very partisan man, asked me, “Who is the faqih of
Iraq?”
I replied, “Al-Hasan ibn Abi’l-Hasan (al-Basri).”
“Then who?”
I said, “Muhammad ibn Sirin.”
“Who are those two?” he asked.
“Two clients,” I replied.
“Who is the faqih of Makka?” he asked.
“‘Ata ibn Abi Rabah, Mujahid, Sa‘id ibn Jubayr or Salman ibn Yasar,” I replied.
“Who are they?”
“Clients.”
“Who are the fuqaha’ of Madina?”
“Zayd ibn Aslam, Muhammad ibn al-Munkadir, and Nujayh ibn Abi Nujayh,” I replied.
“And who are they?” he asked.
“Clients,” I said.
His face changed colour. Then he asked, “Who knows the most fiqh of the people of Quba’?”
“Rabi‘a ar-Ra’y and Ibn Abi’z-Zinad,” I responded.
“Who are they?”
“Clients.”