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The opinions of Abu Hanifa on thought, ethics and society
Abu Hanifa’s intellect was remarkable for his profound thinking, analysis, and ferreting out the motives
and reasons for all actions and matters which he examined. He went to markets, traded, dealt with people and
studied life as he studied
fiqh
and
hadith
. He debated dogma and political methods. For that reason, he had
exact views regarding thought, ethics and behaviour and on how a person should behave.
Abu Hanifa thought that righteous actions must be based on sound knowledge. In his view, a good person
is not just someone who does good, but someone who can differentiate between good and evil, and who aims
for good, out of knowledge, and avoids evil, understanding its evil. A just person is not someone who is just
without understanding injustice; a just person must recognise injustice and its consequences and justice and its
results, and act with justice because of the nobility and good consequences it entails.
He took this position in
The Scholar and Student
: “Know that action follows knowledge as the limbs
follow the eyes. A little action with knowledge is far more beneficial than a lot of action with ignorance. In
the desert a little provision with guidance is more useful than a lot of provision without it. That is like what
Allah Almighty says,
‘Say: “Are they the same – those who know and do not know?” It is only people of
intelligence who pay heed.’
(39:9)”
A student asked Abu Hanifa, “What is your opinion about a man described as just who does not recognise
the injustice of those who oppose him and is not capable of doing so.” The answer was, “When the scholar is
described as just but does not recognise the injustice of those opposed to him, he is ignorant of both injustice
and justice. Know, my brother, that the most ignorant and base of all classes in my view are people like that.
They are like four people who are given white garments and then are asked about their colour. One says it is
red, one says it is yellow, one says it is black and the fourth says that it is white. He is asked, ‘What do you
say about these three: are they right or wrong?’ He replies, ‘I know that the garment is white, but perhaps they
are speaking the truth.’ That is how such people are.”
Two points are evident from this. One is that righteous actions must be based on proper thought and firm
knowledge. The second is that knowledge must be firm and absolute and unhesitating regarding matters of
belief.
Abu Hanifa’s views about people, society and the connection of the scholar to the society in which he lives
are those of someone who knows the states of souls and studies them deeply, tasting both the sweet and bitter.
It includes the advice which he gave to his student Yusuf ibn Khalid as-Samit:
Know that if you harm ten people, you will have enemies, even if they are your mothers and
fathers, but if you do good to ten people who are not your relatives, they will become like mothers
and fathers to you. If you enter Basra and oppose its people, elevate yourself over them, vaunt your
knowledge among them, and hold yourself aloof from their company, you will shun them and they
will shun you; you will curse them and they will curse you; you will consider them misguided and
they will think you misguided and an innovator. Ignominy will attach itself to you and us, and you
will have to flee from them. This is not an option. It is not an intelligent person who is unsociable to
the one who is unsociable until Allah shows him a way out.
When you go to Basra, the people will receive you, visit you and acknowledge your due, so put
each person in his proper position. Honour the people of honour, esteem the people of knowledge and
respect the shaykhs. Be kind to the young and draw near to the common people. Be courteous to the
impious but keep the company of the good. Do not disregard the authorities or demean anyone. Do
not fall short in your chivalry and do not disclose your secrets to anyone or trust them until you have
tested them. Do not socialise with the base or the weak. Do not accustom yourself to what you
disapprove of outwardly. Beware of speaking freely with fools.
You must have courtesy, patience, endurance, good character and forbearance. Renew your
clothing regularly, have a good mount and use a lot of what is good. É Offer your food to people: a
miser never prevails. You should have as your confidants those you know to be the best of people.
When you discern corruption, you should immediately rectify it. When you discern righteousness, you
should increase your attention to it.
Act on behalf of those who visit you and those who do not. Be good to those who are good to you
and those who are bad to you. Adopt pardon and command the correct. Ignore what does not concern
you. Leave all that will harm you. Hasten to establish people’s rights. If any of your brethren is ill,
visit him yourself and send your messengers. Inquire after those who are absent. If any of them holds
back from you do not hold back from him.
Show affection to people as much as possible and greet even blameworthy peopleÉ When you meet
others in a gathering or join them in a mosque and questions are discussed in a way different to your
position, do not rush to disagree. If you are asked, tell the people what you know and then say, “There
is another position on it which is such-and-such, and the evidence is such-and-such.” If they listen to
you, they will recognise your worth and the worth of what you have. If they ask, “Whose position is
that?” reply, “One of the
fuqaha”
.É
Give everyone who frequents you some of the knowledge they are expecting. Be friendly with them
and joke with them sometimes and chat with them. Love encourages people to persevere in
knowledge. Feed them sometimes and fulfil their needs. Acknowledge their worth and overlook their
faults. Be kind to them and tolerant of them. Do not show them annoyance or vexation. Be like one of
them. É Do not burden people with what they cannot do.
This was Abu Hanifa’s advice to one of his students who went to Basra to teach people there the
fiqh
of
Kufa and the opinions of its shaykhs. It reveals three aspects of that venerable imam.
• It shows his character and his clinging to virtue and good character so that it became like second nature to
him.
• It makes it clear that he was aware of the concerns of society and people’s character and how to deal with
them in a manner designed to bring out the best in them.
• It also shows the manner in which he instructed his students and that he knew how to disseminate his
knowledge and views and make them acceptable to the learner.
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