Akbar Jamal
Part 2
Since this is a sensitive topic, it is fitting that we also acquaint ourselves here with some necessary details that should not be overlooked.
The stance of Imam Abu Hanifa (rh) in support of the uprisings and movements of Sayyidina Zayd ibn Ali (rh) (122 AH), and Sayyidina Muhammad al-Nafs al-Zakiyya (rh) (145 AH), against the oppressive rulers of the Umayyad and Abbasid eras, along with the mention of the financial and moral support he gave them, has been recorded in detail in reliable books of history, fiqh, and biography.
The strong and documented sources for this historical and intellectual stance are as follows:
Imam Abu Bakr al-Jassas (rh):
The great imam and jurist of the Hanafi madhhab, Allamah Abu Bakr al-Jassas al-Hanafi (370 AH), has recorded this stance, these fatwas, and this financial support of Imam Abu Hanifa (rh) in detail in his famous tafsir, “Ahkam al-Quran.”
In the tafsir “Ahkam al-Quran li’l-Jassas,” published by Dar Ihya al-Turath al-Arabi in Beirut, in the first volume, pages 85 to 87, while commenting on the verse of Surah al-Baqarah, “My covenant does not include the wrongdoers,” under the heading “Bab amr al-mu’allimin bi’l-taswiyah bayn al-sibyan / Bab Amr bi al-Ma’ruf wa’l-Nahy an al-Munkar,” a summary of what is stated there is as follows:
Imam al-Jassas (rh) writes:
“The well-known position of Imam Abu Hanifa (rh) was that obedience to a tyrannical and oppressive ruler is not obligatory, and that if one has the ability, resisting him is permissible under the principle of Amr bi al-Ma’ruf wa’l-Nahy an al-Munkar. He sent financial assistance to Sayyidina Zayd ibn Ali, and when Nafs al-Zakiyya (Muhammad ibn Abdullah) rose up, he gave him full moral and financial support and encouraged people to join him.”
Imam Ibn Abd al-Barr (rh):
The muhaddith and jurist Allamah Ibn Abd al-Barr al-Qurtubi (463 AH) has related this narration in his famous book.
In the book “al-Intiqa fi Fada’il al-Thalathah al-A’immah al-Fuqaha”, that is, Malik, al-Shafi’i, and Abu Hanifa, published by Dar Al-Kotob Al-Ilmiyah (DKi) in Beirut, in the discussion on pages 172 to 175, Imam Ibn Abd al-Barr writes:
Imam Abu Hanifa (rh) considered the uprisings of Sayyidina Zayd ibn Ali and Nafs al-Zakiyya to be upon truth, and regarding Sayyidina Zayd ibn Ali he said:
“His uprising, which was against oppression, bears resemblance to Allah’s Messenger’s (PBUH) Day of Badr. Imam A’zam (rh) had also sent wealth for the movements of both of these figures.”
The historical narrations of Imam al-Tabari and Ibn al-Athir:
The most reliable historians of Islamic history have also recorded this stance of Imam A’zam (rh).
In the seventh volume of “Tarikh al-Rusul wa’l-Muluk” (Tarikh al-Tabari) by Imam Ibn Jarir al-Tabari (310 AH), in the account of the events of the year 145 AH, under the discussion of “Khuruj Muhammad ibn Abdullah Nafs al-Zakiyya”, this matter is mentioned.
Likewise, in “al-Kamil fi al-Tarikh” by Allamah Ibn al-Athir (died 630 AH), in the fifth volume, pages 548 to 552, this matter has also been recorded.
References from contemporary and modern biographers:
Renowned scholars and biographers of the contemporary era have also fully confirmed this matter. This subject appears in “Manaqib al-Imam Abi Hanifa” by Allamah Muwaffaq ibn Ahmad al-Makki (died 568 AH), in the second volume, pages 83 and 84.
Likewise, the renowned professor of Cairo University, Allamah Muhammad Abu Zahrah, in his book “Abu Hanifah: Hayatuhu wa ‘Asruhu – Ara’uhu wa Fiqhuhu”, has written a complete chapter on the political views of the Imam and his support for Zayd ibn Ali and Nafs al-Zakiyya.
Since all these are historical references, and ordinary people generally are not aware of them, it is necessary that we also present here a historical and analytical account of Sayyidina Zayd ibn Ali (rh), Sayyidina Muhammad al-Nafs al-Zakiyya (rh), their blessed lineages, and the conditions of the Umayyad and Abbasid rulers of their time, so that readers may understand the circumstances in which these narrations regarding the permissibility of uprising or resistance arose, and how they may be applied to the conditions of today.
Introduction of the Figures and Their Lineages
Sayyidina Zayd ibn Ali (rh):
Sayyidina Zayd ibn Ali ibn al-Husayn ibn Ali ibn Abi Talib (RA), meaning he was the grandson of Sayyidina Husayn the martyr (RA), and the beloved son of Zayn al-Abidin (rh). Sayyidina Zayd ibn Ali (rh) was a great jurist, muhaddith, and mufassir of his time. Zaydi fiqh is attributed to him, and Imam Abu Hanifa (rh) greatly praised his scholarly standing.
Sayyidina Muhammad al-Nafs al-Zakiyya (rh):
Muhammad (Nafs al-Zakiyya) ibn Abdullah ibn al-Hasan al-Muthanna ibn al-Hasan ibn Ali ibn Abi Talib (RA), meaning he was a descendant of Sayyidina Hasan al-Mujtaba (RA).
Because of his asceticism, his devotion in worship, and his pure character, he was given the title “al-Nafs al-Zakiyya” (the pure soul).
The Rulers of the Time, Their Oppression, and the Causes of the Uprising
These two Hashemite figures, who resisted or rose up under certain conditions, have backgrounds tied to two different eras.
The era of Sayyidina Zayd ibn Ali and the Umayyad ruler (122 AH / 740 CE):
In this era, the Umayyad caliph Hisham ibn Abd al-Malik had turned the public treasury into his own personal property. Severe economic and political restrictions had been placed upon Banu Hashim and the Ahl al-Bayt, and the conduct of the governor of Kufa and Iraq, Yusuf ibn Umar al-Thaqafi, was extremely oppressive. When Sayyidina Zayd ibn Ali raised his voice demanding his rights and against the ongoing oppression of the people, this respected figure was insulted and humiliated.
To bring an end to this oppression, and for the sake of commanding right and forbidding wrong (Amr bi al-Ma’ruf wa’l-Nahy an al-Munkar), he rose up against Umayyad rule in Kufa in the year 122 AH.
The era of Sayyidina Nafs al-Zakiyya (rh) and the Abbasid ruler (145 AH / 762 CE):
In this era, the Abbasid caliph Abu Ja’far al-Mansur had gained power in the name of the Ahl al-Bayt; but as soon as he reached power, he began countless acts of oppression against the Ahl al-Bayt and the Alawite sadat. The father of Sayyidina Nafs al-Zakiyya, “Abdullah al-Mahd,” and numerous members of the family were thrown into prison, where, after enduring severe hardships, they were martyred. A system of espionage was firmly in place across the country, and even the slightest opposition led to people’s heads being cut off.
Against this unbounded tyranny of al-Mansur, his breaking of pledges, and his oppression of the sadat, Sayyidina Nafs al-Zakiyya rose up and resisted in Madinah al-Munawwarah in the year 145 AH.
The Era of Imam Abu Hanifa (rh) and His Support
On the other hand, the lifespan of Imam A’zam Abu Hanifa (rh) (from 80 AH to 150 AH) encompasses both these events. Imam Abu Hanifa witnessed both the Umayyad and Abbasid eras and was an eyewitness to both of these historical movements.
The Role of Imam A’zam Abu Hanifa (rh):
Support for Sayyidina Zayd ibn Ali (122 AH): When Sayyidina Zayd ibn Ali rose up, Imam Abu Hanifa (rh) declared his stance to be upon truth and gave financial support to the movement.
Support for Sayyidina Nafs al-Zakiyya (145 AH): When Nafs al-Zakiyya rose up in Madinah, and his brother, Ibrahim ibn Abdullah, in Basrah, Imam Abu Hanifa (rh) openly supported them. He gave a fatwa to the people that they should stand with them against the oppression of the Abbasid caliph al-Mansur. As punishment for this stance, Caliph al-Mansur had Imam Abu Hanifa (rh) lashed repeatedly, and in the end had him martyred in prison by poisoning.
This historical account shows that Sayyidina Zayd ibn Ali and Sayyidina Nafs al-Zakiyya stood against the oppressive Umayyad and Abbasid rulers not out of desire for power, but “as descendants of the Prophet (PBUH), for the establishment of justice, for freedom, and for the demand of the rights of the oppressed.” Imam Abu Hanifa’s (rh) support for them is a Sharia proof that standing for one’s rights and for the truth against an oppressive system and a tyrannical ruler is the way of the early generations and the spirit of Islamic Sharia.
