Scholars Who Bravely Spoke Truth to the Sultans (Part 3)

Part 1 | Part 2 | Part 3 | Part 4 | Part 5

By Allāh’s Grace, Abu Hanifa’s scholarship and courage safeguarded the lives of Muslims in Mosul. In contemporary society, how many lives could be saved if scholars spoke truth to power and stood up for justice?

Imam Abu Hanifah and Abu Ja’far al-Mansur

Now, we align ourselves with a prominent jurist and Imam from Iraq. He is considered one of the leading scholars and the oldest among the four Imams in terms of legacy. He is Nuʿmān b. Thābit b. Zūṭā b. Marzubān, or Abu Hanifah. Born in the year 80AH Abu Hanifah is known as the founder of the Hanafi School of jurisprudence, widely followed in Central Asia, Afghanistan, Iran, Türkiye, the Balkans, Russia, Circassia, Pakistan, Bangladesh, India, and some parts of the Arab world. He is often referred to as “The Greatest Imam” and “The Lamp of the Imams” by Muslims all over the world.

Yahya b. Ma’in vouched for his trustworthiness and truthfulness, holding him free from any accusation of falsehood. Abdullah al-Mubarak expressed, “Were it not for Allah’s assistance through Abu Hanifah and Sufyan al-Thawri, I would have been like any other (ordinary) person.” Al-Shafi’i asserted, “Anyone aspiring for (mastery in) jurisprudence is indebted to Abu Hanifa.”

According to a narration by al-Khatib al-Baghdadi, Abu Hanifah would participate in nightly prayers and the recitation of the Qur’ān, and would shed abundant tears to such an extent that it would evoke the compassion of his neighbours.[1]

Abu Hanifah would fearlessly champion the truth. When the people of Mosul revolted against Abu Ja’far al-Mansur, he gathered the scholars, including Abu Hanifah. Addressing them, Abu Ja’far asked, “Has it not been authentically reported that the Prophet, may peace and blessings be upon him, said, ‘The believers are bound by their conditions?’ Though the people of Mosul pledged not to rebel against their ruler, they revolted against their governors, thus rendering their blood permissible.”

So a man responded, “Your hand stretches over them, and your words will be accepted by them. If you choose to forgive, then you are a man of forgiveness, but if you punish, then it is what they deserve.”

Turning to Abu Hanifah he asked, “What do you say, Sheikh? Are we not in a prophetic (form of) Caliphate and in secure sanctuary?” Abu Hanifah responded:

“They made a condition (to obey, or otherwise be punished by death) regarding that which they have no ownership over (i.e., their lives), and you conditioned (the same thing) over them when it is not your right to do so. And Allāh’s conditions are worthier of being fulfilled.”

Abu Hanifah wisely continued:

“Taking action against them would involve doing what is not permissible. That is because the blood of a Muslim is not permitted except for one of three things, so if you kill them, you would have done what is not permitted. And fulfilling the conditions set by Allāh takes precedence.”[1]

By Allāh’s Grace, Abu Hanifa’s scholarship and courage safeguarded the lives of Muslims in Mosul. In contemporary society, how many lives could be saved if scholars spoke truth and stood up for justice? How many injustices could be prevented? And how many individuals might rekindle their faith if they witnessed the bravery of their scholars, thereby reinstating trust not only in them, but in the core of their faith?

Umar b. Habib and Harun al-Rashid

Umar b. Habib, a Makkan judge who relocated to Yemen, was a distinguished figure among those who accompanied Ata’ and ‘Amr b. Dinar, belonging to the generation that succeeded the companions. Renowned for his knowledge of Hadith, he was esteemed as a righteous and respected scholar.

He recounts:

“I attended Harun al-Rashid’s gathering where a contentious matter arose, causing heated debate among those present. As voices grew louder, some cited a Hadith narrated by Abu Huraira from the Prophet sala Allāhu ‘alayhi wasalam. The discussion intensified, with some asserting that this Hadith could not be attributed to the Messenger of Allāh sala Allāhu ‘alayhi wasalam, accusing Abu Huraira of falsehood in some of what he narrates. Observing that al-Rashid sided with them and supported their claim, I stood up and declared, ‘The Hadith is authentic, and Abu Huraira is a trustworthy narrator.’ Al-Rashid glared at me angrily, and I left the gathering.”

He continues:

“I returned home and shortly afterward, I was informed that a messenger (from the Caliph) awaited me at the door. He entered and said, ‘Answer the Commander of the Believers as a man condemned to death. Prepare yourself for burial.’ I invoked, ‘O Allāh, You know that I defended Your Prophet’s companion and elevated the status of Your Prophet sala Allāhu ‘alayhi wasalam. Save me from him.'”

He continues:

I entered al-Rashid’s presence; he was seated on a golden chair, with a sword in his hand, and a whip (al-Nat’) before him. When he noticed me, he said, ‘O Umar b. Habib, none responded to me as you did. So I said, ‘Leader of the believers, what you said and argued for is an affront to the Prophet of Allāh sala Allāhu ‘alayhi wasalam and what he brought. If his companions are liars, then the Shariah is false — all its rituals, laws of fasting, prayer, divorce, marriage, and prescribed penalties are null and void.’ He thought for a while and then said, ‘You have revived me, O Umar b. Habib! May Allāh revive you!’ He ordered ten thousand dirhams for me.[2]

Umar b. Habib, may Allah have mercy on him, passed away in the year 207AH. He held the position of a judge in Basra and subsequently in the eastern region of Baghdad during the reign of Al-Ma’mun.

May the merciful blessings of Allah be upon him for his staunch defense of the Prophet’s companions, who are unjustly disparaged by secularists and other adversaries of Islām.

Unfortunately, they speak without restraint, save for the truthful preachers and Muslim thinkers who dispel their doubts and expose the malice in their hearts. Individuals who embody the spirit and courage of Ibn Habib, stand as the only remedy against those who, in their audacity, advocate for the removal of Qur’ānic verses, claiming their irrelevance in modern times. To Allāh, we lament the tyranny of the oppressors and the silence of the knowledgeable.

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References:

[1] Al-Manaqib – Ibn al-Jawzi

[2] Mentioned in Tarikh Baghdad 11/197