He was quick-witted and ideas would come to him quickly the moment that they were needed. His
thinking was not restricted or blocked when he investigated. He was never at a loss for words in debate as
long as the truth was on his side and he had evidence to support it. He had ample devices to enable him to
easily leave his opponent dumbfounded. There are many extraordinary examples
of that in the books of
biographies and histories which depict his life. We will mention some of them which reveal his excellent
technique and subtle approach.
It is related that a man died and he had appointed Abu Hanifa, when he was absent, as his executor. The
case was presented before Ibn Shibrama and Abu Hanifa mentioned that to him.
Abu Hanifa brought the
evidence that the man had died and made him executor. Ibn Shibrama said “Abu Hanifa, do you swear that
your witnesses have testified truly?” He said, “I do not have to take an oath, I was absent.” He said, “Your
standards are in error.” Abu Hanifa asked, “What do you say about a blind man with a head wound when two
witnesses testify to that: does the blind man have to testify that the witnesses spoke the truth when he cannot
see?” So Ibn Shibrama ordered the will to be implemented.
Ad-Dahhak ibn Qays al-Khariji, who rebelled in the Umayyad era, entered the mosque of Kufa and said to
Abu Hanifa, “Repent.” “Of what?” he asked. He answered, “Of your allowing arbitration.” Abu Hanifa asked,
“Will you kill me or debate with me?” “I will debate with you,” he said. “And if we disagree on anything in
the debate, who will decide between us?” He replied, “I will accept whomever you wish.” Abu Hanifa said to
one of ad-Dahhak’s companions, “Sit and judge between us if we disagree.”
Then he turned and asked ad-
Dahhak, “Are you content for this one to decide between us?” “Yes,” he replied. Abu Hanifa said, “Then you
have allowed arbitration, so desist.”
It is related that there was a man in Kufa who stated, “‘Uthman ibn ‘Affan was a Jew,” and the scholars
could not quiet him or impel him to say other than what he had said. Abu Hanifa went to him and said, “I will
bring you a suitor.” “Who for?” asked the man. “For your daughter. It is a noble man who is wealthy,
generous and who knows the Book of Allah by heart. He prays at night and weeps frequently out of fear of
Allah.” “One would be content with far less than this, Abu Hanifa?” “There is just one thing,” said the Imam.
“What is that?” asked the man. “He is a Jew,” replied the Imam. The man exclaimed, “Glory be to Allah! Do
you tell me to marry my daughter to a Jew!” “You will not do it?” asked the Imam. “No,” replied the man.
Abu Hanifa continued, “The Prophet, may Allah bless him and grant him peace, married his daughter to such
a Jew,” meaning ‘Uthman, may Allah be pleased with him, whom the man claimed to be a Jew. He said, “I
ask forgiveness of Allah. I repent to Allah Almighty.”
These reports illustrate the extent of his skill in debate and the excellence of his dealing with some of the
worst and most deleterious groups so that al-Mansur said to him, “You are the master of devices.” It was easy
for him to debate because of the strength of his insight, grasp of people’s character, and his power to open the
locks of their hearts and their inner selves. He would approach them from a direction which they could grasp
and were familiar with so that it would be easy for them to accept the truth.
Abu Hanifa was sincere in the quest for the truth and that is the attribute of perfection which elevated him
and illuminated his heart and insight into the truth. A sincere heart is the one which is free of bias, taint of the
self and emotion in investigating matters and grasping problems. Allah gave him the light of recognition and
lucid perception and his thoughts were directed in a straightforward manner in seeking out the truth so that it
would be understood and grasped.
Abu Hanifa freed himself of every appetite except the desire for sound perception and he knew that such
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