Nawruz. This indicates that his family were wealthy since they were able to give the khalif sweets which only
the wealthy ate.
It is related that ‘Ali prayed for blessing for Thabit and his descendants when he saw him. This shows that
he must have been a Muslim. It explicitly states in histories that Thabit was born into Islam and Abu Hanifa
grew up in a Muslim household. That is confirmed by all scholars.
We find Abu Hanifa frequenting the market before he frequen-ted scholars. We see that throughout his life
he engaged in trade and so we must deduce that his father was a merchant. It seems probable that he was a
merchant in
khazz
silk and that Abu Hanifa followed his father’s occupation as is the custom of people both
past and present. It is also probable that, following the custom of most wealthy city dwellers, he memorised
the Qur’an. That assumption tallies with what is known of Abu Hanifa being one of the people who was very
frequent in his recitation of the Qur’an. It is reported that he used to recite the entire Qur’an seven times in
Ramadan, and even if
that is an exaggeration, it is based on the fact that he recited the Qur’an a lot. Many
sources report that he learned recitation from Imam ‘Asim, the source of one of the seven recitations (
qira’at
)
of the Qur’an.
2
Kufa was one of the two great Iraqi cities of the time. Iraq was home to many different religions, sects and
beliefs and of various ancient civilisations. Syriac Christians were dispersed throughout it and they had
schools there before Islam, in which Greek philosophy and the ancient wisdom of Persia were studied. Before
Islam, Iraq was also home to several Christian sects where dogma was debated.
After Islam, Iraq was a
melting pot of diverse races and a place rife with confusion and disorder. There were clashes of opinion on
politics and religion. The Shi‘a and Mu‘tazilites were there as well as the Kharijites in the desert. There were
also the
Tabi‘un
who strove to take knowledge from the Companions they met. Knowledge of the
deen
was
transmitted freely there. It was an environment of clashing sects and conflicting opinions.
Abu Hanifa observed these diverse currents and his intellect was sharpened
and sifted these differing
views. It appears that while still in his youth he debated and argued people from various sects. This reveals his
upright natural disposition. He concentrated, however, on commerce, going mainly to the markets and rarely
to scholars. This remained the state of things until one day a scholar noticed his intelligence and cleverness
and thought that he should not devote himself entirely to trade. He told him to frequent the scholars as he did
the markets.
It is transmitted
that Abu Hanifa said, “One day I was going past ash-Sha‘bi who was sitting down. He
called to me, ‘Where are you going?’ I said, ‘I am going to the market.’ He said, ‘I do not frequent the market.
I am concerned with going to the scholars.’ I told him, ‘I rarely frequent them.’
He told me, ‘Do not be
heedless. You must look into knowledge and sit with the scholars. I discern alertness and energy in you.’ That
affected my heart and I ceased to frequent the market and began to turn to knowledge and Allah let me benefit
from what he said.” (
Virtues of Abu Hanifa
, al-Makki, pt. 1, p. 59) After ash-Sha‘bi’s advice,
Abu Hanifa
turned to knowledge and frequented the circles of the scholars.
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