Praise belongs to Allah, the Lord of the Worlds, and peace and blessings be upon our master Muhammad

fiqh
is the 
deen
or true understanding of the 
deen
. It cannot be sought by someone dominated by prejudice for 
that is a barrier in the way of the truth. The desire for the truth was the over-riding concern which motivated 
him. Due to his sincerity, he did not claim that his opinion was the truth, but said, “This is our opinion. It is 
the best we can determine. If anyone comes with a better position, he is more entitled to be correct than we 
are.” 
It was said to him, “Abu Hanifa, this 
fatwa
which you give is the truth about which there can be no doubt.” 
He said, “By Allah, I do not know. Perhaps it is falsehood about which there can be no doubt.” Zafar said, 
“We used to go regularly to Abu Hanifa with Abu Yusuf and Muhammad ibn al-Hasan ash-Shaybani and 
write down what he said. One day he said to Abu Yusuf, “Woe to you, Ya‘qub! Do not write down all that 
you hear from me. I may have an opinion today and then leave it tomorrow. I may have an opinion tomorrow 
and leave it the following day.” His sincerity in seeking the truth might well lead him to retract his opinion if 
his opponent mentioned a 
hadith
he had which was not impaired or mentioned a 
fatwa
of a Companion. 
Zuhayr ibn Mu‘awiya said, “I asked Abu Hanifa about safe-conduct granted by a slave. He said, ‘If he is 
not a fighter, his safe-conduct is invalid.’ I said, “ ‘Asim al-Ahwal transmitted that al-Fudayl ibn Yazid ar-

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Raqashi said, “We were laying siege to the enemy when an arrow was shot to them with a safe conduct 
attached to it.” They said, “You have given us safe conduct.” We replied, “It was given by a slave.” They said, 
“By Allah, we do not know the slave from the free man among you.” So we wrote that to ‘Umar ibn al-
Khattab and ‘Umar wrote back, “Allow the safe-conduct of the slave.” ’” Abu Hanifa was silent. Then he was 
absent from Kufa for ten years. When he returned, I went to him and asked him about the safe-conduct of the 
slave, and he replied giving ‘Asim’s account. He had retracted his original statement and so I knew that he 
followed what he had heard.” He was asked, “Do you diverge from the Prophet, may Allah bless him and 
grant him peace?” He replied, “May Allah curse the one who differs from the Messenger of Allah, may Allah 
bless him and grant him peace. Allah honoured us with him and we seek salvation by him.” 
All these qualities were combined with another quality through which all of these qualities were made 
manifest which is a gift which Allah gives to some people. That quality was strength of personality, influence, 
the capacity to instil awe and affect others by charisma, charm and spiritual vigour. But in spite of this he did 
not impose his opinion on his many students. Sometimes used to discuss with them and ascertain the opinions 
of the important ones among them and debate with them as an equal, not as a superior. Sometimes used to 
conclude with an opinion and all would be silent to listen to him but some of them would keep their own 
opinions. In both cases, Abu Hanifa was consistent with his position and his personality.
Abu Hanifa’s circle of companions was described by his contemporary, Mis‘ar ibn Kidam, who said, 
“They used to separate to see to their needs after the morning prayer. They would then gather to him and sit 
with him. Some would ask and some would debate. These was a great deal of talking because of the amount 
of evidence that was offered.” (al-Makki, pt. 2, p. 36) 
These are some of the attributes of Abu Hanifa: some are natural and some are acquired. They are the key 
to his personality and what enabled him to make use of all the spiritual nourishment he obtained. They are the 
tools which were used to process the material which he had contact with. It is through them that there 
occurred his interaction with the time in which he lived, his shaykhs and his experiences. These attributes 
were supported by a new method of thought and opinion which involved profound investigation and study and 
had far-reaching effects on individuals and indeed whole generations. It is by these qualities that Abu Hanifa 
won his supporters and provoked the spite of his envious detractors. 

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