The Story of Imām Abū Ḥanīfah – The Greatest Imām

In the vibrant city of Kūfa, in Iraq, during a time of great religious scholarship and spiritual energy, a remarkable child was born in the year 80 A.H. (689 A.D.). His name would one day become known across the Muslim world as Imām Abū Ḥanīfah, the first of the four great Mujtahid Imāms and the only one among them who had directly met the companions of the Prophet ﷺ. For this, he was considered a tābi’ī, a successor of the Prophet’s companions — a great honor in Islamic tradition. Though Kūfa was his birthplace and the city where he would rise to prominence, Imām Abū Ḥanīfah’s roots were Persian. His family’s journey to Islam began with his grandfather, Zawta, who accepted Islam during the caliphate of Imām Ali (RA). After embracing the faith, Zawta migrated from Persia to Kūfa, where he adopted a new name — Noʿmān — symbolizing a new chapter in his life. Zawta, now Noʿmān, had a son named Thābit, who would become the father of Abū Ḥanīfah. When Thābit’s son was born, he honored both his father and their Islamic legacy by naming the child Noʿmān as well — the name that history would remember as Abū Ḥanīfah. Generations later, Ismāʿīl ibn Ḥammād, the grandson of Imām Abū Ḥanīfah, preserved this noble lineage, recounting that his grandfather was Thābit bin Noʿmān bin Marzubān, further confirming their Persian heritage. The city of Kūfa, where Abū Ḥanīfah was raised, was no ordinary place. It had been described by Umar ibn al-Khattāb (RA) as the “treasure house of faith (Imān)”. It was a center of knowledge where great scholars, commentators (Mufassirīn), hadith experts (Muhaddithīn), and jurists (Fuqahā’) were all gathered — a fertile ground for a child destined to become al-Imām al-Aʿẓam — “The Greatest Imām.” It’s said that when Abū Ḥanīfah was just a young boy, his grandfather Noʿmān took him to the noble Imām Ali (RA) and asked him to make duʿā (supplication) for the child. Whether due to that heartfelt prayer or his own extraordinary dedication, Abū Ḥanīfah would go on to shape the understanding of Islamic law for millions, founding the Ḥanafī school of thought, the most widely followed in the world today.

The Truth Behind the Name: The Early Journey of Imām Abū Ḥanīfah

There’s a well-known tale passed around about Imām Abū Ḥanīfah, suggesting that he took on the name “Abū Ḥanīfah” after his daughter, Hanīfah. According to this legend, he once faced a difficult scholarly question, and it was this daughter who claimed she could solve it — but only if he agreed to adopt her name as his title. He agreed, she gave the answer, and from then on, he was called Abū Ḥanīfah, “the father of Hanīfah.” As charming as the story may sound, it’s not true. In reality, Imām Abū Ḥanīfah had no daughter at all. He had only one son, whom he named Ḥammād, after his beloved teacher Imām Ḥammād ibn Abī Sulaymān. There was no Hanīfah in his household — only in his spirit. The real meaning behind the name “Abū Ḥanīfah” lies not in family, but in faith. The word Hanīfah comes from the Arabic term ḥanīf, mentioned in the Qur’an, which refers to a person who turns away from falsehood and follows the pure monotheistic path of Ibrāhīm (Abraham) — one who is upright and steadfast in belief. Thus, “Abū Ḥanīfah” was a title symbolizing someone who upheld the truth with unwavering conviction, a man deeply rooted in orthodoxy and sincerity. Before his name became known across the world, Abū Ḥanīfah was just a young man in the bustling city of Kūfa, not yet drawn into the world of scholarship. He wasn’t attending any religious gatherings or lessons, despite Kūfa being a major center of Islamic knowledge.

Then, one day, fate stepped in. The great scholar Imām al-Shaʿbī, one of Kūfa’s respected elders, happened to see the young Abū Ḥanīfah and sensed something special in him. Though the young man hadn’t yet pursued religious studies, Imām Shaʿbī felt in his heart that this youth had the potential to become someone who could serve the ummah and carry great responsibility. With kind encouragement, he advised Abū Ḥanīfah to begin studying.

The Student of Imam Ḥammād

He took this advice to heart and began attending the classes of Imām Ḥammād ibn Abī Sulaymān, a leading jurist of Kūfa. From him, Abū Ḥanīfah received his foundational knowledge, immersing himself in the sciences of Islamic law (fiqh). What followed was 18 years of study, dedication, and spiritual growth under his teacher’s guidance. Though in his early days Abū Ḥanīfah had explored theology (kalām) deeply, he later distanced himself from it. He came to believe that too much theoretical debate could cloud one’s judgment and offered little benefit in comparison to practical religious rulings that guided people’s lives. So he devoted himself wholeheartedly to jurisprudence — becoming a master of legal thought, logic, and ethical interpretation.

A Student’s Loyalty: The Humility of Imām Abū Ḥanīfah

Among the many virtues that defined Imām Abū Ḥanīfah, one of the most striking was his profound respect for his teachers — especially for his mentor, the esteemed Imām Ḥammād ibn Abī Sulaymān. From the moment he became his student, Abū Ḥanīfah held his teacher in the highest regard. So deep was this respect that, throughout Imām Ḥammād’s life, Abū Ḥanīfah never once opened his own learning circle or madrasah, despite his growing reputation and mastery of knowledge. He believed that as long as his teacher was alive, it would be inappropriate to position himself as a scholar in his own right. Even more telling of his humility was this: he never stretched his legs in the direction of Imām Ḥammād’s home, not even when resting. That was the level of adab — refined manners and reverence — that he maintained. It was only after the passing of Imām Ḥammād, that Abū Ḥanīfah finally established his own madrasah, a center of knowledge that would soon draw thousands. Students didn’t just come from Kūfa — they traveled from Damascus, Basra, Yemen, Baghdād, Misr (Egypt), and beyond, all eager to sit at the feet of the scholar now known as al-Imām al-Aʿẓam — The Greatest Imām. His knowledge was vast, but it was his character, humility, and loyalty that elevated him in the eyes of his students and peers — and ultimately, in the annals of history.

The Journey of Knowledge: Imām Abū Ḥanīfah’s Search for Wisdom

After spending years learning under the guidance of Imām Ḥammād ibn Abī Sulaymān in Kūfa, the young Abū Ḥanīfah had already begun to earn a reputation for his sharp intellect and deep insight. But for him, the pursuit of knowledge was not limited to one city or one teacher. His thirst for understanding the religion of Allah led him to journey far and wide in search of the wisest scholars of his time. He first traveled to Basra, a flourishing hub of learning in southern Iraq. Then, with greater ambitions, he set his eyes on the Haramain — the blessed cities of Makkah and Madinah, the spiritual heart of Islam. In Makkah, Abū Ḥanīfah sought out the renowned scholar ʿAtā ibn Abī Rabāḥ, who was known to have met over 200 companions (ṣaḥābah) of the Prophet ﷺ. When Imām Abū Ḥanīfah arrived in his gathering, ʿAtā, recognizing the brilliance and sincerity of this student from Kūfa, treated him with deep respect. It is said that ʿAtā would sometimes ask his own students to make space and stand aside so that Abū Ḥanīfah could sit and learn more comfortably. Such honor was rarely shown — but ʿAtā saw in him the makings of a future giant. While in Makkah, Abū Ḥanīfah also had the immense fortune of learning from ʿIkrimah (RA), a renowned scholar and a student of Ibn ʿAbbās (RA), companion and cousin of the Prophet ﷺ. His journey then took him to the radiant city of Madinah al-Munawwarah. By that time, most of the seven great scholars of Madinah had passed away, but two of the most senior among them — Sulaymān and Sālim (rahimahumullah) — were still teaching. Imām Abū Ḥanīfah studied with them and obtained isnāds (chains of transmission), preserving their knowledge through authentic links back to the Prophet ﷺ. But perhaps the most treasured moments of his travels were the times he spent in the company of Imām Muhammad al-Bāqir and Imām Jaʿfar al-Ṣādiq — both descendants of the Prophet ﷺ. From them, he not only inherited knowledge, but also a deep spiritual insight that would shape the heart of his jurisprudence.

The Tabi‘ī Scholar: Imām Abū Ḥanīfah’s Connection to the Companions

The year 80 A.H. (689 CE) marked not only the birth of a remarkable scholar, Imām Abū Ḥanīfah, but also a time when many of the companions (ṣaḥābah) of the Prophet ﷺ were leaving this world. As the first generation of Muslims began to pass, the torch of sacred knowledge was being passed down to the next — and Imām Abū Ḥanīfah stood among those destined to carry it forward. It is widely held that Imām Abū Ḥanīfah had indeed seen several companions, making him a tābiʿī — a successor to the companions of the Prophet ﷺ. Some scholars debated this, but many early narrations affirm his connection. One such narration comes from Imām Abu Maʿshar al-Ṭabrī al-Shāfiʿī, who quoted Imām Abū Ḥanīfah as saying: “I met seven companions of the Messenger of Allah ﷺ:
1) Anas ibn Mālik
2) Abdullah bin Juz al Juzaydi
3) Jābir bin Abdullah
4) Maʿqal ibn Yasār
5) Wāthila ibn al-Asqaʿ
6) Āʾishah bint ʿUmar
7) Abdullāh bin Unays

Despite this claim, some scholars remained skeptical. Hamza al-Sahmī, for instance, recorded that he heard al-Dārquṭnī say: “Imām Abū Ḥanīfah did not meet any of the ṣaḥābah.” But even this view wasn’t absolute. Ibn Saʿd, a renowned historian, narrated with a sound chain that Abū Ḥanīfah had certainly met Anas ibn Mālik, the famous companion and servant of the Prophet ﷺ. While some argued that he might not have heard hadith directly from Anas, the majority of scholars agreed that simply seeing a companion qualifies one as a tābiʿī, regardless of whether they transmitted narrations from them. This classification matters deeply, because of the well-known hadith of the Prophet ﷺ: “The best people are those of my generation, then those who follow them, then those who follow them.” (Sahih al-Bukhari) Since Imām Abū Ḥanīfah lived during the era of the companions and saw some of them, he falls into the second generation, the tābiʿīn, the best of generations after the companions. This special status was something none of his contemporaries — not even the great scholars like Imām Mālik in Madinah, Imām Awzāʿī in Syria, Imām Sufyān al-Thawrī in Kūfa, or Imām Ḥammād in Basra — could claim. None of them had seen a companion of the Prophet ﷺ. But Imām Abū Ḥanīfah had — and this made his scholarly position even more unique. Even ʿAllāma Jalāl al-Dīn al-Suyūṭī, the famous scholar of later generations, addressed this point. He mentioned how Hāfiẓ Ibn Ḥajar, when asked whether Abū Ḥanīfah was a tābiʿī, confirmed that the Imām had indeed lived at a time when multiple companions were still alive, such as ʿAbd Allāh ibn Abī Awfā, who resided in Kūfa, and Anas ibn Mālik in Basra.

The Merchant of Integrity: A Story from the Life of Imām Abū Ḥanīfah

Long before he became one of the greatest scholars in Islamic history, Imām Abū Ḥanīfah was known as a successful and deeply principled businessman. His family had been in the silk trade since the days of his grandfather. By the time the business passed into the hands of young Abū Ḥanīfah, it had grown into a thriving enterprise. Based in Kūfa, the factory produced thousands of yards of fine silk, which were exported annually to Persia, Arabia, and Syria. With a network of agents and traders working under him, Abū Ḥanīfah had every opportunity to live in wealth and comfort. But wealth never clouded his conscience. Even as his business flourished, he remained scrupulously honest and cautious, especially in matters related to interest (ribā). So cautious was he that if someone owed him money, he wouldn’t even accept the smallest favor — not even shade from their home. Once, on a hot day, someone suggested he rest in the shade of a house. Abū Ḥanīfah declined, explaining, “The owner of that house has a credit balance with me. If I benefit from his shade, I fear it might be counted as interest on the Day of Judgment.” His moral compass in trade was unwavering. On another occasion, a woman came to sell him a piece of cloth for 100 dirhams. After examining it, Abū Ḥanīfah gently told her that the cloth was worth far more — and paid her 500 dirhams, its true value. In yet another incident, he sent a batch of cloth to be sold through an agent, instructing the man to clearly inform customers about a defect in one of the items. Unfortunately, the agent forgot to mention it and sold the cloth without disclosure. When the news reached Imām Abū Ḥanīfah, he was deeply saddened. To ensure that no ill-gotten gain remained with him, he gave away the entire profit from that consignment in charity.

Though he managed a vast and profitable enterprise, Imām Abū Ḥanīfah’s heart was never in pursuit of wealth. He used business as a means of earning lawful sustenance, but never at the cost of his conscience or his faith. His life is a shining example of how one can succeed in the world — yet remain anchored in ethics, humility, and taqwā (God-consciousness).

The Dutiful Son: A Story of Imām Abū Ḥanīfah and His Mother

In his youth, Imām Abū Ḥanīfah faced the sorrow of losing his father. Left with his mother, he cared for her with deep respect and unwavering devotion. Though he had already become a renowned scholar, respected across the Islamic world for his knowledge and wisdom, his mother preferred to consult another local scholar for her personal religious questions. She didn’t turn to her own son — the brilliant jurist, the student of the greatest teachers of the time — but remained fond of seeking guidance from one particular scholar she trusted. And not once did Imām Abū Ḥanīfah express offense or disappointment. Instead, he would personally take his mother to that scholar, guiding her with care and kindness. Each time, the scholar would feel embarrassed and hesitant. How could he answer in the presence of Imām Abū Ḥanīfah, whose knowledge far surpassed his own? But out of respect for the scholar and love for his mother, Imām Abū Ḥanīfah remained humble. In fact, on many occasions, he would quietly explain the answer himself to the scholar — who would then present it to his mother. Imām Abū Ḥanīfah would relay it back to her, saying with a smile, “This is what the scholar has advised.”

A Life of Light: The Story of Imām Abū Ḥanīfah’s Character and Worship

Imām Abū Ḥanīfah was not just a towering figure in Islamic scholarship — he was a man whose heart overflowed with kindness, humility, and God-consciousness. He lived his life with such purity of character that no one could ever say he had harmed or deceived another soul. Whether it was through his wealth or his wisdom, he gave freely and generously. Though many sought his help, he never asked anyone for a favor. Not once. He held himself to a higher standard of self-sufficiency and dignity. Even in disagreement, Imām Abū Ḥanīfah never spoke ill of others — not even of his enemies. His tongue either spoke good or remained silent. And when he did speak, his words were clear, simple, and full of meaning. He had a remarkable ability to explain complex matters in a way that calmed doubts and brought clarity. But what stood out even more than his intellect was his awe of Allah ﷻ. Whenever he heard the Qur’an being recited, especially verses about Allah’s wrath or punishment, his body would tremble. His heart was deeply connected to his Creator. Worship was not just part of his life — it was the center of it. From the time of ‘Isha until Fajr, Imām Abū Ḥanīfah would remain in worship. He would perform tahajjud and nawāfil, and some narrations say he would complete the entire Qur’an every night, though others say he completed it every three nights. A scholar once said: “There are four imams who completed the Qur’an in a single rak‘ah: Uthman ibn Affān, Tamim al-Dāri, Sa`id ibn Jubayr — and Abū Ḥanīfah.” And for 30 years — some say 40 — he prayed Fajr with the same ablution (wudhu) he made for ‘Isha, having spent the entire night in prayer. Even with this intense devotion, he balanced his time. After Fajr, he would begin teaching — his classroom a place where knowledge flowed and hearts were inspired. In the hot summer months, he would rest briefly before continuing his lessons after Asr. And when he wasn’t teaching or worshipping, he could be found visiting the sick, helping the poor, or attending to the needs of others.

His Wisdom

Once, a husband found himself in a heart-wrenching predicament: in a moment of anger, he swore he would not speak to his wife unless she spoke to him first. His wife, no less hot-tempered, issued the same vow in return. Time passed, regret settled in—but both felt bound by their promises. Seeking guidance, the husband first approached Imām Sufyān al-Thawrī, who advised that he must offer kaffārah (atonement) before breaking his oath. Saddened but determined to find mercy, the man then came to Imām Abū Ḥanīfah. Imām Abū Ḥanīfah looked at him kindly and said: “You need not pay kaffārah. Go and speak to your wife.” News of this answer reached Imām Sufyān al-Thawrī, who was displeased, believing it to be erroneous. But Imām Abū Ḥanīfah — calm and composed — clarified: “Recall that the wife, in responding ‘I will not speak to you unless you first speak to me,’ already spoke. Since her words broke the condition before yours could, the oath no longer holds, and no kaffārah is required.” A Young Scholar’s Triumph Against Intentional Misguidance In another tale, a Christian king, intent on casting doubt on Muslims, sent emissaries to Baghdad with three perplexing theological questions: Who existed before Allah? Which direction is Allah facing at this moment? What is Allah doing right now? The Caliph gathered the scholars, but none dared respond—until a young Imām Abū Ḥanīfah, with his father’s encouragement, stepped forward. For the first question, he said: “If you count backwards—4, 3, 2, 1—and then stop, what lies before ‘1’?” The Christian replied, “Nothing.” Imām Abū Ḥanīfah smiled and said, “Then if nothing precedes the metaphorical ‘one’, how can something precede the Real One?” For the second question, he asked: “When you light a candle, what direction does its glow illuminate?” “Everywhere,” the man answered. Imām Abū Ḥanīfah continued: “So does the Light of all lights shine only one way?” Finally, for the third question, he said: “To answer your question, you must come down and let me ascend the pulpit instead. For right now, Allah is raising up the one who seeks truth and humbling the one who stands for falsehood.”

His Students

Imām Abū Ḥanīfah was not just a towering scholar in his own right—he was also a mentor to a remarkable generation of students. It is said that over 4,000 students studied under him, each carrying forward his teachings in various parts of the Islamic world. Among these many disciples, two shone brightest: Imām Abu Yūsuf and Imām Muhammad ibn al-Hasan al-Shaybānī. They weren’t just brilliant students—they were scholars who would go on to shape Islamic jurisprudence for centuries. Abu Yūsuf rose to prominence as the Chief Judge (Qāḍī al-Quḍāt) of the Abbasid Caliphate, becoming the first person in Islamic history to hold this position. His rulings influenced state law and governance at the highest levels. Imām Muhammad al-Shaybānī, another star pupil, would record and expand upon his teacher’s legal opinions, laying the foundation for the Hanafi school of thought. Another of his students, Imām Waqī‘, became a respected scholar in his own right—and later taught the very authors of the six canonical hadith collections (Sihāh Sitta), including the likes of Imām al-Bukhārī and Imām Muslim. Even Imām al-Dhahabī, a towering historian and hadith scholar, listed Abū Ḥanīfah as one of the six most significant teachers of hadith in his life. Moreover, Imām al-Bukhārī, renowned for compiling the most authentic book of hadith after the Qur’an, transmitted eleven narrations of the tulāthiyyāt (hadiths with only three narrators in the chain) from Imām Makki ibn Ibrāhīm al-Balkhī—a direct student of Imām Abū Ḥanīfah. Through these chains, Abū Ḥanīfah’s knowledge reached the core of Islamic tradition, and the authenticity of his narrations was affirmed by the greatest scholars of hadith.

His Final Departure

In the early days of Imām Abū Ḥanīfah’s life, the Umayyad dynasty ruled the lands. When the civil war broke out in 749 C.E., Ibn Hubayra, the governor of Marwān in Iraq, called upon Abū Ḥanīfah to serve as a judge. But Abū Ḥanīfah refused. His refusal angered the governor, who soon threatened to execute him. Sensing danger, Abū Ḥanīfah fled to Mecca, where he stayed safe until the Abbasids rose to power in 750 C.E. When the Abbasid Caliph, Abu Ja’far al-Mansūr, came into power, he pressured Abū Ḥanīfah to accept the prestigious role of Chief Judge of the State. Yet Abū Ḥanīfah declined humbly, saying he was unworthy. The truth was deeper: he disapproved of the Abbasids’ corrupt way of seizing power and refused to collaborate with their unjust system. This principled stand made him a target. Angered by his refusal, the caliph’s forces arrested Abū Ḥanīfah, threw him into prison, and subjected him to brutal torture. For days, he was left without food or care. The lashes tore his flesh so severely that the marks remained forever on his body. Some say he was poisoned during his imprisonment. Feeling the poison take hold, Abū Ḥanīfah turned to prayer. In a humble prostration, he breathed his last, passing away in Baghdad in the year 150 A.H. at the age of 70. He was buried in the cemetery of Khayzurān, and his grave remains a revered site, visited by many who seek to honor his memory. Great scholars of his time and after spoke highly of him. Sufyān al-Thawrī once said, “We were like small birds in front of Abū Ḥanīfah, the falcon.” When Abū Ḥanīfah visited Sufyān after his brother’s death, Sufyān stood up for him, declaring, “This man holds a high rank in knowledge. If not for his science, I would stand for his age; if not for his age, then for his God-fearing nature; and if not for that, then for his mastery of jurisprudence.” Ibn al-Mubārak also praised Abū Ḥanīfah, calling him a true sign of Allah ﷻ. Both Ibn al-Mubārak and Sufyān al-Thawrī agreed that Abū Ḥanīfah was the most knowledgeable man on earth in his time.