Biography of Abu Haneefah
Last Updated: 21st March May 2026
بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على نبيه الكريم وعلى آله وصحبه أجمعين
In the name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon His noble Prophet, upon his family and all of his companions.
His name and Lineage
His name is An-Nu'maan ibn Thaabit ibn Zuta ibn Marzubaan at-Taymi al-Kufi. His Kunyah was Abu Haneefah, and this is known by consensus. The reason for this kunyah however differs. It was said that the reason for it was that the meaning of Haneef is the devout Muslim who is inclined towards the true religion. It was also said that Haneefah is called "inkwell" in the 'Iraqi dialect. He was nicknamed by it because he was always with the inkwell. It was also said that he was nicknamed by that because he had a daughter named Haneefah, however this is the weakest opinion.
His origin is Persian, though it is differed from where exactly. The scholars have said his origin is from Tirmidh, some said Merv, Some said Nisa, some said Babel, and some said Al-Anbar. What is certain is that he was not an Arab, but rather a Persian, and his family was a client for Bani Taym Allaah ibn Tha'labah.
Isma'eel ibn Hammad ibn Abi Haneefah said, "I am Isma'eel ibn Hammad ibn Nu'maan ibn Thaabit ibn Nu'maan ibn Marzubaan from the free sons of Persia, by Allaah, we were never enslaved." While 'Umar ibn Hammad ibn Abi Haneefah said they were slaves to Bani Taym Allaah ibn Tha'labah, but were freed.
So his grandsons differed regarding his lineage, however it may be reconciled that Zuta and An-Nu'maan is the name for the same person, and that they were enslaved, but freed afterward. This is stated by the majority of the scholars. His father Thaabit was born in Islam.
His Teachers and Students
His Teachers
Those who Abu Haneefah sought knowledge from are numerous and too many to mention here. Al-Haafidh al-Mizzi in his work 'Tahtheeb al-Kamaal Fi Asma' ar-Rijaal' mentions about 70 imams of Fiqh, Hadeeth, Tafseer, and various other sciences. From Hammad ibn Abi Sulaymaan, he took jurisprudence and the school of Ibraheem an-Nakhaa'i. The legal matters in Kufa belong to two: Abu Haneefah and his Companions, and Sufyaan ath-Thawri. He took Qira'ah of the Quraan directly from the Imam of Qira'ah 'Aasim ibn Abi an-Nujood.
Some of those whom he took from as mentioned by Adh-Dhahabi: 'Ata' ibn Abi Rabah, Ash-Sha'bi, Jabalah ibn Suhaym, 'Adi ibn Thaabit al-Ansaari, 'Ikrimah, Ibn Hurmuz al-'Araj, 'Amr ibn Dinaar, Talhah ibn Nafi, Nafi' (client of Ibn 'Umar), Qatadah, Qays ibn Muslim, 'Awn ibn 'Abdullah, Al-Qaasim ibn Ma'n, Muharib ibn Dithar, 'Abdullah ibn Dinaar, Al-Hakam ibn 'Utaybah, 'Alqamah ibn Marthad, 'Ali ibn al-Aqmar, 'Abd al-'Azeez ibn Rafi', 'Atiyyah al-Awfi, Salamah ibn Kuhayl, 'Aasim ibn Kulayb, Simaak ibn Harb, Sa'eed ibn Masrooq ath-Thawri, Abu Ja'far al-Baaqir, Ibn Shihab az-Zuhri, Muhammad ibn al-Munkadir, Abu Ishaaq as-Sabi'i, Mansoor ibn al-Mu'tamar, Muslim al-Bateen, Abu az-Zubayr, 'Ata ibn Sa'ib, Hisham ibn 'Urwah, and many others. He also took from those who were less in age than him such as Shaybaan an-Nahwi and Maalik ibn Anas, Imam of al-Hejaaz.
His Students
Those who narrated from him likewise are many. Al-Mizzi names nearly 100 students of his. From them are jurists, hadeeth scholars, grammarians, judges, and other scholars. Adh-Dhahabi mentions some of them: Ibraheem ibn Tahmaan, Absat ibn Muhammad, Asad ibn 'Amr, Ayyub ibn Hani', Ja'far ibn 'Awn, Al-Hasan ibn Ziyaad al-Lu'lu'i, Hafs ibn 'Abd ar-Rahmaan al-Qaadhi, his son Hammad, Hamzah az-Ziyaat, Khaarijah ibn Mus'ab, Dawood at-Ta'i, Zufar ibn al-Huthayl at-Tameemi al-Anbari, Abu 'Aasim an-Nabeel, 'Abd ar-Razzaq as-Sana'ni, 'Abdullah ibn al-Mubarak, 'Aamir ibn al-Furaat, 'Abbad ibn al-'Awwam, 'Ali ibn 'Aasim, 'Eesa ibn Yoonus, Abu Nu'aym al-Fadhl ibn Dukayn, al-Qaasim ibn Ma'n, Muhammad ibn al-Hasan ash-Shaybaani, Abu Yoosuf al-Qaadhi, Muhammad ibn 'Abdullah al-Ansaari, Makki ibn Ibraheem al-Balkhi, Abu Mutee' al-Balkhi, Nooh ibn Abi Maryam, Hushaym, Wakee' ibn al-Jarrah, Yazeed ibn Zuray', Yazeed ibn Haaroon, Abu Ishaaq al-Fazaari, Abu Hamzah as-Sukkari, and plenty others.
His Description
Imam Abu Haneefah, may Allaah have mercy on him, was eloquent and had a graceful way of speaking. When he spoke, he was the best of people in speech, graceful in tone, and the most attentive to what he wanted. He was handsome, with a dark complexion, a good face and appearance, clean clothes, and a pleasant scent, so much so that he was known by the scent of perfume when he came or when he left his house before he was seen.
Abu Yoosuf said: "Abu Haneefah was of medium height, neither short nor tall. He was the most eloquent of people in speech, the most pleasant in voice, and the most perceptive in expressing what he intended."
His grandson 'Umar ibn Hammad ibn Abi Haneefah said: "Abu Haneefah was tall, with a dark complexion. He dressed well, had a dignified appearance, and used a great deal of perfume. He was recognized by the fragrance of his scent when he approached, and even when he left his house, one could smell the perfume before seeing him."
There is no contradiction between describing him as being of medium height and as being tall, because a person may be of medium stature while still tending more towards being tall. Abu Haneefah was a man of dignified bearing and good appearance. He was neat and well dressed, and he combined this with good character, kindness, generosity, and consideration toward those who sat and associated with him
His Early Life
He was born in 80 AH in Kufa. Not much is known about his early life. However, it is known that Abu Haneefah was a textile merchant, who used to deal in silk. He used to frequent the markets more than he frequented the scholars. In fact, he is the only imam out of the four who started seeking knowledge much later in his life. Even when he started seeking knowledge and devoting himself to Fiqh, he continued with being a merchant, and he had a partner who would help him in the trade, allowing him to devote time to Fiqh.
In his youth, Abu Haneefah saw Anas ibn Maalik, may Allaah be pleased with him, as has been mentioned by Imam adh-Dhahabi in Siyar A'lam an-Nubala (6/456), and by Al-Haafidh Al-Mizzi in Tahtheeb al-Kamal (29/418). It is also said he saw other companions such as Abu Tufayl, 'Abdullah ibn al-Haarith, 'Abdullah ibn Abi Aufa and some others. But he did not narrate anything from them. Though some narrations exist, they are not authentic. Because of his seeing the companions, which is a virtue solely for him from the four imams, Abu Haneefah is a Taabi'. (Source) (Source)
His Journey in Seeking Knowledge
While many other Imams started learning at a young age, Abu Haneefah started seeking knowledge at a much later age. It is narrated that he was once going to the market, and Imam ash-Sha'bi saw him, so he said to him, "Where are you going?", so Abu Haneefah replied, "To the market." Ash-Sha'bi asked him, "Do you visit the scholars?" so Abu Haneefah replied in the negative. Ash-Sha'bi expressed sadness, and recommended to Abu Haneefah that he visit the circles of learning.
These words of advice affected him, and he sought out to seek knowledge. However, Imam Abu Haneefah delved into 'Ilm al-Kalaam (theological rhetoric), rather than the other widely known and taught sciences. And he delved into it and learned it in such a way and had such knowledge of it that he himself tells us how he eventually turned from theological rhetoric towards Fiqh.
He said,
"I used to look into Kalaam until I was advanced in it and people pointed me out. We used to sit near the circle of Hammad ibn Abi Sulayman. One day a woman came to us and said, 'A man has a wife who is a slave girl whom he wants to divorce according to the Sunnah. How many times should he give the divorce?' I told her to ask Hammad and then come back and tell me. She asked him, and he said, “He should divorce her once at a time when she is not menstruating, and he has not had intercourse with her and then leave her until she has menstruated two more times. Then when she has purified herself, she may remarry.” She returned and told us what he had said. I said, “I have no further use for Kalaam,” and took my sandals and sat with Hammad."
Reported in Manaqib Abi Haneefah (p.183-184) and Tareekh Baghdad (13/333).
Abu Haneefah devoted himself to the circle of Hammad ibn Abi Sulayman, and he had resolved to not leave Hammad until he died, or Hammad did, may Allaah have mercy on them both. The reason for this was he had went to Basrah, and resolved to answer any question if he was asked about, so he was asked about multiple things which he could not answer. So he resolved to stick with Hammad, may Allaah have mercy on him.
Apart from inheriting the school of Ibraheem from Hammad, Abu Haneefah was not limited to that scholarly lineage. Rather he studied under several other major successors in other cities. When he would go to Hajj, he would study under the students of the companions who used to be based on those cities, like ibn 'Abbas in Makkah, and 'Umar in Madeenah. And this was all during his time under Hammad so he was gathering knowledge from many centers of learning.
Abu Haneefah was with Hammad for twenty years, and in his forties, Hammad ibn Abi Sulayman passed away. So he took the place of Hammad, and began to teach the students.
His Method of Teaching
The most famous aspect of Imam Abu Haneefah's method, upon which his madhhab is based on, is that it was a school of consultation, passed down from one group to another, all the way back to the Companions, may Allaah be pleased with them all, unlike the other madhhaib, which are a collection of opinions of their imams.
Ibn Abi al-'Awwam in his Manaqib Abi Haneefah reported with his chain to al-Qadhi Asad ibn al-Furat that he said:
"The companions of Abu Haneefah who compiled the books were forty men. Among the ten most distinguished of them were: Abu Yoosuf, Zufar ibn al-Huthayl, Dawood at-Ta'i, Asad ibn 'Amr, Yoosuf ibn Khaalid as-Samti, Yahya ibn Zakariyyah ibn Abi Zaidah. And it was he who wrote the discussions for them for thirty years."
And With this same chain of transmission to Asad ibn al-Furat, he said Asad ibn 'Amr said to me:
"They used to differ in answering a question before Abu Haneefah, so this one would come with an answer, and that one with an answer, then they would raise it to him and ask him about it. And the answer would come from close by - that is, from near - and they would stay on the question for three days, then they would write it in the register."
Al-Qaadhi Abu 'Abdullah as-Saymari through his chain from Ishaaq ibn Ibraheem:
"The companions of Abu Haneefah would discuss legal questions with him. If 'Aafiyah ibn Yazeed al-Qaadhi was not present, Abu Haneefah would say: 'Do not record this issue until 'Aafiyah arrives.' Then, when 'Aafiyah arrived and agreed with them, Abu Haneefah would say: 'Record it.' But if he did not agree with them, Abu Haneefah would turn to another opinion besides it."
Imam Abu Haneefah and his students would discuss and debate the answer to a question with each other, supporting one aragument or another, then seeking any counters to that, until they all agreed on one opinion. The gatherings of Abu Haneefah would include judges, scholars of Hadeeth, jurists, grammarians, and so on, thus all the sciences would be included and discussed in their gatherings.
As will come, Abu Haneefah did not tell his companions to immediately record his opinion or hasten in doing so. Rather, he would advise for them to be patient until the answer was discussed from all aspects. Similarly, Abu Haneefah did not prohibit his students from challenging him on issues and raising objections. This is something solely unique to him and his school.
Ibn Abi al-'Awwam from Muhammad ibn al-Hasan that:
"Abu Haneefah had been brought to Baghdad. All of his companions gathered together, among them Abu Yoousuf, Zufar, Asad ibn 'Amr, and many of his senior students. They devised a legal issue, supporting it with arguments and refining it with care. They said: 'We will ask Abu Haneefah about it as soon as he arrives.' When Abu Haneefah arrived, the first question put to him was that very issue. He answered it differently from what they had expected. From all sides of the circle they cried out: 'O Abu Haneefah! Foreign travel has confused you!' He replied: 'Be calm. What are you saying?' They said: 'That is not the correct ruling.' He asked: 'Do you have an argument for that, or not?' They replied: 'Yes, we have an argument.' He said: 'Then present it.' They debated with him, but he overcame them with his argument until he brought them around to his own opinion. They acknowledged that the mistake had been theirs. He then said: 'Do you understand now?' They replied: 'Yes.' He said: 'Then what would you say about someone who claims that your original view was correct and that this present view is mistaken?' They answered: 'That cannot be. This present view has now been established as correct.' He then debated them again until he brought them back to their original position. They exclaimed: 'O Abu Haneefah! You have treated us unfairly, the correct view was with us all along.' He said: 'Then what would you say about someone who claims that this view is mistaken, and the first view is also mistaken, and that the correct answer lies in a third opinion?' They replied: 'That is impossible.' He said: 'Listen.' Then he devised a third opinion and debated them on its behalf until he brought them around to it. They conceded and said: 'O Abu Haneefah, teach us.' He said: 'The correct opinion is the first answer that I originally gave you, because of such-and-such reasons. This issue cannot depart from these three possible approaches. Each of them has a basis in jurisprudence and a valid line of reasoning. But this one is the soundest view. Take it, and leave the others.'"
Ibn Abi al-'Awwam narrated from Al-Waleed ibn Hammad al-Kufi who said:
"I asked my paternal uncle al-Hasan ibn Ziyaad, 'Did you not see Zufar ibn al-Huthayl and Abu Yoosuf with Abu Haneefah?' He said, 'Rather, yes', so he asked, 'How did you see them with him?' He replied, 'Like two sparrows upon which a hawk has swooped down.'"
Ad-Doori in Tareekh ibn Ma'een and al-'Ilal, he narrated from Yahya ibn Ma'een from Abu Nu'aym from Zufar ibn al-Huthayl that he said:
"We used to attend the gatherings of Abu Haneefah, along with Abu Yoosuf and Muhammad ibn al-Hasan, and we would write down what we learned from him." Zufar said: "'One day Abu Haneefah said to Abu Yoosuf: 'Woe to you, O Ya'qoob! Do not write down everything you hear from me, for I may hold an opinion today and abandon it tomorrow; and I may hold an opinion tomorrow and abandon it the day after.'"
Observe how he would forbid his companions from recording the issues when one of them hastened to write them down before they had been thoroughly examined in the manner he desired. When you have understood what has preceded, you will recognize the truth of what al-Muwaffaq al-Makki said after mentioning the leading companions of Abu Haneefah:
"Abu Haneefah established his madhhab through consultation among them. He did not formulate it independently of them. This was due to his diligence in religion and his utmost sincerity toward Allaah, His Messenger, and the believers."
"He would present legal issues one by one, listen to what they had to say, then present his own view. He would debate and discuss the matter with them for a month or more until one opinion became settled regarding it. Then Abu Yoosuf would record it among the foundational principles (uṣūl), until all the principles had been recorded."
"This method is more deserving of preference, more correct, closer to the truth, and more reassuring and pleasing to the hearts than the method of one who works alone, formulates his school by himself, and refers only to his own opinion."
From this it becomes clear that Abu Haneefah did not compel his companions to accept whatever he presented to them. Rather, he encouraged them to express the views they themselves held until the matter became clear to them like the brightness of dawn. Then they would accept that whose proof had become manifest and discard that whose evidence had fallen away. He used to say words to the effect:
“It is not permissible for anyone to adopt our opinion until he knows from where we derived it.”
This is the secret behind the spread of his madhhab throughout the horizons (east and west), a spread the like of which had scarcely been witnessed before. It is also the primary reason for the excellence and large number of scholars trained upon his school, for that method was the ideal method for training in fiqh and for educating students.
For this reason, Ibn Hajar al-Makki ash-Shaafi'i says in Khayrat al-Hisaan (p. 26):
"One of the imams said: No one among the famous imams of Islam had as many companions and students become renowned as Abu Haneefah. Neither the scholars nor the general public benefited from anyone as they benefited from him and from his companions in explaining difficult narrations, deriving legal rulings, addressing new cases, and in matters of judiciary and legal judgments."
Muhammad ibn Ishaaq an-Naadim said in al-Fihrist:
"Knowledge, on land and sea, in the East and the West, far and near, was codified through him. May Allaah be pleased with him."
Al-Majd Ibn al-Atheer said in Jaami' al-Usool, in meaning:
"Had there not been a hidden divine wisdom in this matter, half of this Ummah, from the earliest times until our own day, would not have been worshipping Allaah, Glorified and Exalted is He, according to the madhhab of this noble Imam."
None of these three authorities was a follower of the madhhab of this Imam, so they cannot be accused of in his favor. May Allaah be pleased with him.
Trials and Tribulations
Ordeal with Ibn Hubayrah.
This took place in the year 130 AH, while our Imam, may Allaah have mercy upon him, was fifty years old. The authority had been firmly established for the Umayyads, and the governor of Kufa at that time was 'Umar ibn Hubayrah. 'Ibn Hubayrah was the governor of Kufa during the time of the Umayyads. Troubles broke out in Iraq, so he gathered the jurists of Iraq at his door. He appointed each of them to an important position in his administration. He sent for Abu Haneefah and wanted to place the official seal in his hand, so that no document would be executed except through Abu Haneefah, and nothing would be taken out of the treasury except through Abu Haneefah. It was also narrated that the position was that of Kufa's judge. Whatever the reason, Imam Abu Haneefah refused to accept the position.
Ibn Hubayrah swore that if he did not accept, he would beat him. Despite these threats, he remained steadfast and refused. It is said he said, "Even if they want me to count the doors of the mosque, I would not do so." And it was reported Ibn Hubayrah swore to kill Abu Haneefah. When Abu Haneefah was informed of that, he said: "His beating me in this world is easier for me than facing the iron clubs in the Hereafter. By Allah, I will not do it, even if he kills me." Ibn Hubayrah therefore imprisoned and had him beaten each day with 10 lashes. It is reported he was struck on the head, his face, and the rest of his body. After some time, Ibn Hubayrah released him, and Abu Haneefah took his mount and went to Makkah. He would not return to Kufa until the 'Abbasids became established, the caliph at that time was Abu Ja'far al-Mansoor.
Ordeal with Abu Ja'far al-Mansoor
The Imam, may Allaah have mercy upon him, was close to the people and their general affairs. For example, he did not approve of what Abu Ja'far al-Mansoor did with Muhammad ibn Abdullah who revolted against Abu Ja'far in Madeenah, and his brother Ibraheem, who revolted against him in Basrah, in the year 145 AH. Al-Mansoor crushed their movement with violence and severity. The Imam, may Allaah have mercy upon him, would not remain silent concerning the truth whenever he was able to speak it, whether in a lesson or in the presence of a group, he supported the two brothers, as did a group of scholars from the lands.
Perhaps this prompted Al-Mansoor to offer Abu Haneefah to accept the position of judge. If he accepted, it would be an announcement of loyalty to the state, strengthening its position, and securing the obedience of a respected group of scholars to the authority of the caliphate. If he refused, it would be an excuse to get rid of him. Imam Abu Haneefah refused, so he then asked him to have the judges refer to him regarding matters that were difficult for them, so that he could give them verdicts. He refused, so punishment was inflicted upon him by beating and imprisonment, or imprisonment alone.
There are different accounts in the exchanges that Imam Abu Haneefah had with Abu Ja'far al-Mansoor. We will mention some of them.
Al-Bazazi in al-Manaqib reported:
"Abu Ja'far imprisoned Abu Haneefah on the condition that he assume the position and become chief judge. He refused until he was struck with one hundred and ten lashes. He was taken out of prison on the condition that he remain at the gate, and he was asked to give legal verdicts. He was referred to regarding legal questions, but he would not give verdicts. He ordered that he be returned to prison, so he was returned. He intensified the matter against him and confined him."
Al-Khateeb in at-Tareekh reported:
Abu Ja'far had Abu Haneefah brought before him and wanted him to assume the position of judge. He refused. So he swore that he would do it, and Abu Haneefah swore that he would not do it. Ar-Rabee' the chamberlain said: "Do you not see that the Commander of the Believers is swearing?" Abu Haneefah said: "The Commander of the Believers is more capable than I am of fulfilling the expiation for his oaths." He refused to assume the position, so he was ordered to be imprisoned.
In another account:
Abu Haneefah said, "I am not suitable for that." Al-Mansoor said to him, "You lie, you are suitable." He replied: "You have judged yourself. How can it be permissible for you to appoint a judge over your trustworthiness when he is a liar?" Al-Mansoor then ordered him to be imprisoned.
The differences in the exchanges between Abu Haneefah and al-Mansoor according to the differing reports do not indicate contradiction between them. Rather, they indicate that the offer took place in different sessions, and that the statements concerning it varied. At one time, he offered him the position and then the giving of legal verdicts. In another session,al-Mansoor swore that he should accept the position, while Abu Haneefah swore that he would not accept it. Their oaths ended in imprisonment after ar-Rabee' ibn Yoonus, the chamberlain, provoked Abu Ja'far al-Mansur by insinuating something through his words.
It is mentioned in Ibn al-Bazzazi's al-Manaqib that after he had been imprisoned and severely confined for a period, al-Mansoor spoke to some of his close companions, so he was released from prison, prevented from giving legal verdicts and from sitting with the people, and prevented from leaving the house. This remained his condition until he died. Whereas it is also mentioned that Imam Abu Haneefah remained imprisoned, until Allaah took His soul in 150 AH. One account also states that he was poisoned by al-Mansoor, and became a martyr due to that, this was mentioned by Adh-Dhahabi.
The Haddaadiyyah
In recent times, a new sect or group has emerged who are called the 'Haddaadiyyah'. They are Mahmood al-Haddaad's ilk despite the fact they may not necessarily follow him. The reason for this is because they have revived the false actions and innovations that had risen in Al-Haddaad. While there are the Khawaarij who exaggerate in takfeer while madaakhilah are another sect that are other side of the same coin as they exaggerate in tabdee', meaning declaring others to be innovators. Haddaadiyyah is like combination of the two. Haddaadiyyah declare some great scholars of the past as kuffaar like imam Abu Haneefah, imam an-Nawawi, al-Haafidh ibn Hajar, etc. Some brothers have posted beneficial and useful posts clarifying the misguidance of the Haddaadiyyah and exposing their falsehoods...This post will, in sha Allaah, serve as place where all the weak and baseless claims made against imam Abu Haneefah (may Allaah be pleased with him) are addressed.
Death
He passed away in the year 150 AH in Shawwal, either in prison or in his house. Al-Muwaffaq narrated from 'Abdullah ibn Waaqid that al-Hasan ibn 'Umarah washed him, while he poured water over his body. He said:
I saw that his body was thin, having been worn away by worship and exertion. When al-Hasan finished washing him, he praised Abu Haneefah and mentioned some of his qualities. He spoke words that made everyone weep. When his bier was lifted, I had never seen more people weeping than on that day.
The Imam, may Allaah have mercy upon him, had instructed that he be buried in the land of al-Khayzuran, because the land of Baghdad had been usurped. So he was carried there. A huge crowd attended his funeral. The funeral prayer was performed over him six times, the last of which was led by his son, Hammad ibn Abi Haneefah.
It is also reported that Al-Mansoor came and prayed over his grave, and people continued praying over his grave for more than twenty days. When al-Mansoor was informed that Abu Haneefah had instructed that he not be buried in Baghdad, he said: "Who will excuse me from you, alive and dead?"
Ibn Abi al-'Awwam narrated with his chain to Abu 'Ali Ahmad ibn Muhammad ibn Abi Raja', saying I heard my father say:
"I saw Muhammad ibn al-Hasan in a dream. So I said to him, 'To what have you come?' He replied, 'I was forgiven.' I asked, 'By what (were you forgiven)?' He replied, 'It was said to me: Did We not place this knowledge in you only that We may forgive you?' I said, 'What happened to Abu Yoosuf?' He said, 'He is one degree above us.' I said, 'Then Abu Haneefah?' He said, 'In the highest of Illiyyin.'"
Praise of Scholars and his Scholarly Standing
1. Imam Abu Dawood Sulayman ibn al-Ash'ath as-Sijistaani (d. 275 AH)
It is authentically reported from Abu Dawood (author of the Sunan),
"May Allaah have mercy on Maalik, he was an imam. May Allaah have mercy on Ash-Shaafi'i, he was an imam. May Allaah have mercy on Abu Haneefah, he was an imam."
From al-Intiqa' fi Fadhaail ath-Thulatha al-Aimmah al-Fuqaha (pg. 32)
2. Imam 'Abd al-Malik ibn Jurayj (d. 150 AH)
It is reported that when the news of the death of imam Abu Haneefah reached Imam ibn Jurayj, he said:
"May Allaah have mercy on him. Certainly a lot of knoweldge has gone with him."
From Ibid. p. 135, with supporting narrations from al-Khateeb and Ibn Abi al-'Awwam.
The narration of Al-Khateeb in his Tareekh (15/463) states, Ibn Jurayj read the Ayah (which means) "Indeed to Allaah we belong and to Him we shall return", he was saddened and said
"What knowledge has departed."
From Tareekh Baghdad (15/463)
3. Imam Mis'ar ibn Kidam (d. 155 AH)
It is reported from Mis'ar ibn Kidam that he said:
"May Allaah have mercy on Abu Haneefah, verily he was a jurist and scholar."
Manaqib Abi Haneefah of Ibn Abi al-'Awwam (pg. 148)
4. Imam Al-Qaasim ibn Ma'n al-Mas'oodi (d. 175 AH)
It is reported regarding Al-Qaasim ibn Ma'n ibn 'Abd ar-Rahmaan ibn 'Abdullah ibn Mas'ood (may Allaah be pleased with him) who was the judge of Kufa:
It was said to Al-Qaasim ibn Ma'n, "You are (from) the sons of Abdullah ibn Mas'ood yet you are pleased with being the servants of Abu Haneefah?!" So al-Qaasim said to him, "The people have not sat in a company more beneficial than the company of Abu Haneefah." Then Al-Qaasim told the man who asked, "Come with me to him" so he went, and when he sat down, he struck him and said, "I have not seen anyone like this."
From Ibid. (pg. 134)
5. Imam Abu Khaythamah Zuhayr ibn Mu'awiyah (d. 173 AH)
'Ali ibn al-Ja'd said,
We were with Zuhayr ibn Mu'awiyah when a man came to him. Zuhayr asked him, \"Where are you coming from?" So he replied, "From Abu Haneefah." Upon hearing it, Zuhayr said, "Your going to Abu Haneefah for a single day is more beneficial for you than coming to me for a month."
From Ibid.
6. Imam Hujr ibn 'Abd al-Jabbar
He said regarding Abu Haneefah,
"People have not seen anyone more honorable in company than Abu Haneefah, nor more honorable to his companions than him."
From Ibid.
7. Imam 'Abd ar-Razzaq as-Sana'ni (d. 211 AH)
It is reported he said,
"I have not seen anyone more forbearing than Abu Haneefah."
From Ibid. (pg. 135)
8. Imam Wakee' ibn al-Jaraah (d. 196 AH)
Yahya ibn Ma'een said,
"I have not seen the like of Wakee', and he used to give rulings based on the opinion of Abu Haneefah."
From Ibid. (pg. 136)
9. Imam Sa'eed ibn Abi 'Aroobah (d. 156 AH)
Sa'eed ibn Abi 'Aroobah was asked about something from divorce, so he answered. It was said to him, "This is what Abu Haneefah said in it", so he replied,
"Abu Haneefah was the scholar of Iraq."
From Ibid. (pg. 130)
10. Imam Shu'bah ibn al-Hajjaj (d. 160 AH)
Shababah said, Shu'bah had a good opinion on Abu Haneefah, and would ask to recite the poetry of Musaawir (al-Warraaq), he used to say to me: 'How did he (Musaawir) recite?' So I said, he (Musaawir) recited:
If people one day challenge us ... With some rare, novel verdict in jurisprudence
We respond with a precise measure ... Firm and refined, in the style of Abu Haneefah
When a jurist hears it, he grasps it well ... And records it in ink upon his page.
And it is reported from 'Abd as-Samad ibn 'Abd al-Warith that we were with Shu'bah when it was said to him, Abu Haneefah has died, so he responded:
"Verily, the Fiqh of Kufa has gone with him, may Allaah bless us and have mercy upon him."
Both from Ibid. (pg. 126), the wording of the first is from Al-Khateeb.
11. Imam Sulaymaan ibn Mihraan al-'Amash (d. 148 AH)
'Ubaydullah ibn 'Amr reported:
I was with al-'Amash when he was asked about an issue, so he looked to the faces of the people and then said to Abu Haneefah: "Answer him O Nu'maan!" So he (Abu Haneefah) answered him. He (al-'Amash) said to him (Abu Haneefah): "From where did you say this?" He (Abu Haneefah) said: "From the hadeeth that you narrated to us." So al-'Amash said: "You (fuqahaa') are the doctors and we (muhaddithoon) are the pharmacists."
From Musnad Abi Haneefah bi-riwayah Abi Nu'aym (pg. 22)
12. Imam Sufyaan ibn 'Uyaynah (d. 198 AH)
'Ali ibn Salamah said, I heard Sufyaan ibn 'Uyaynah say,
"May Allaah have mercy on Abu Haneefah, he was from those who prayed, I mean that he used to pray a lot."
From Tareekh Baghdad (15/482).
'Ali ibn al-Madini says, Sufyaan ibn 'Uyaynah said,
"Abu Haneefah had muroo'ah (chivalry/good morals) and righteousness from the beginning of his time."
From Musnad Abi Haneefah bi-riwayah Abi Nu'aym (pg. 21)
Al-Humaydi said, Sufyaan ibn 'Uyaynah said,
"There are two things I never thought would cross the bridge of Kufa, yet they have reached the farthest horizons: the recitation of Hamzah and the opinion of Abu Haneefah."
From Tareekh Baghdad (15/375).
Ishaaq said, Sufyaan ibn 'Uyaynah said,
"My eyes have not seen anyone like Abu Haneefah."
From Tareekh Baghdad (15/460)
13. Imam Yazeed ibn Zuray' (d. 182 AH)
'Ali ibn al-Madini said, Yazeed Ibn Zuray' used to say while he mentioned Abu Haneefah:
"How impossible! The gray mules began flying by his fatwaa (Indicating praise for his Fiqh and knowledge)."
From Tareekh Baghdad (15/375-376)
14. Imam 'Abdullah ibn al-Mubarak (d. 181/182 AH)
Muhammad ibn Muzahim said, I heard 'Abdullah ibn al-Mubarak say,
"I saw the most devout of people, and I saw the most pious of people, and I saw the most knowledgeable of people, and I saw the most understanding in jurisprudence of people. As for the most devout, it is 'Abd al-'Azeez ibn Abi Rawwad. As for the most pious, it is al-Fudayl ibn 'Iyaad. As for the most knowledgeable, it is Sufyaan ath-Thawri. And as for the most understanding in jurisprudence, it is Abu Haneefah." Then he said: "I have not seen anyone like him in jurisprudence."
From Tareekh Baghdad(15/469)
Al-Hasan ibn 'Ali said, I heard Ibn al-Mubarak say,
"When these two agree on a thing, then stick to it." i.e. Abu Haneefah and Sufyaan.
From Al-Intiqa' (pg. 206)
In the wording of Al-Khateeb al-Baghdadi in (15/470), he said
"Then that is strong."
'Abd ar-Razzaq said, I heard 'Abdullah ibn al-Mubarak say,
"If it was for one to speak with his opinion, then it is Abu Haneefah. He is fit to speak with his opinion."
From Tareekh Baghdad (15/471)
'Abdullah ibn 'Uthmaan narrated from 'Abdullah ibn al-Mubarak that he said:
"Abu Haneefah was an early (scholar) ... and he was insightful in ra'y (i.e. ijtihaad), and he was submitted to in it".
From al-Intiqa' (pg. 132)
In (pg. 133) of this book, Ibn 'Abd al-Barr stated:"There are many narrations from Ibn al-Mubarak regarding the virtues of Abu Haneefah, which Ibn Zuhayr mentioned in his book, and others have also mentioned them."
15. Imam 'Abdullah ibn Dawood al-Khuraybi (d. 213 AH)
Bishr ibn al-Haarith narrated, 'Abdullah ibn Dawood said,
"If you want the traditions then (go to) Sufyaan. And if you want those intricacies, then (go to) Abu Haneefah."
From Tareekh Baghdad (15/471)
16. Imam Yazeed ibn Haroon (d. 206 AH)
Al-Hasan ibn 'Ali said, I heard Yazeed Ibn Haroon while a man asked him:
"O Abu Khaalid! Who is the most knowledgeable in fiqh from those who you saw?" He (Yazeed Ibn Haaroon) said: "Abu Haneefah."
From Tareekh Baghdad (15/468)
Muhammad ibn 'Abd al-Malik said, I heard Yazeed ibn Haroon say,
"I met the people and did not see anyone more intelligent, virtuous, and pious than Abu Haneefah."
From Tareekh Baghdad (15/498)
17. Imam Abu 'Aasim an-Nabeel (d. 212 AH)
Al-Hasan ibn 'Ali said, I said to Abu 'Aasim meaning an-Nabeel: "Is Abu Haneefah more knowledgeable in fiqh (jurisprudence) or Sufyaan (ath-Thawri)?" He (Abu 'Aasim) said:
"The slave of Abu Haneefah is more knowledgeable in fiqh than Sufyaan."
From Tareekh Baghdad (15/468).
Abu 'Aaasim also said,
"Abu Haneefah was known as Al-Watad (i.e. the stake) due to his abundant prayers."
From Tareekh Baghdad (15/484)
18. Imam Muhammad ibn 'Abdullah al-Ansaari (d. 212 AH)
He reportedly said,
"Abu Haneefah used to display his intellect in his speech, walk, entering, and exit."
From Tareekh Baghdad (15/498)
19. Imam Yahya ibn Sa'eed al-Qattan
Yahya ibn Ma'een reported from him through trustworthy routes,
"We do not lie by Allaah, we have not heard anything better than the opinion of Abu Haneefah, and certainly we took many of his statements."
From Tahtheeb at-Tahtheeb (4/299)
It is also reported from him that he said,
"We sat with Abu Haneefah by Allaah, and we heard from him. And by Allaah, whenever I would see him, I could see in his face the fear of Allaah, the Almighty."
From Tareekh Baghdad (15/482)
20. Imam Al-Hasan ibn Muhammad al-Laythi
He said,
"I entered Kufa and asked about their most devout one, and they pointed me to Abu Haneefah. And I entered it when I was old and I asked its most knowledgeable in Fiqh so I was pointed to Abu Haneefah."
From Tareekh Baghdad (15/482)
21. Imam Abu Nu'aym Al-Fadhl ibn Dukayn (d. 219 AH)
He said,
"Abu Haneefah is the companion of deep insight in the legal matters."
From Tareekh Baghdad (15/472)
22. Imam Shaddad ibn Hakeem
He said,
"I have not seen anyone more knowledgeable than Abu Haneefah."
From Tareekh Baghdad (15/473)
23. Imam Makki ibn Ibraheem (d. 214 AH)
He mentioned Abu Haneefah, then said,
"He was the most knowledgeable of his time."
From Tareekh Baghdad (15/473).
Those narrated by Imam Abu 'Umar Ibn 'Abd al-Barr (d. 463 AH)
Imam Abu 'Umar Ibn 'Abd al-Barr wrote a book titled:
الانتقاء في فضائل الائمة الثلاثة الفقهاء مالك بن انس الاصبحي المدني ومحمد بن إدريس الشافعي المطلبي وابي حنيفة النعمان بن ثابت الكوفي وعيون اخبارهم الشاهدة بإماماتهم وفضلهم في آدابهم وعلمهم
"The Selections in the Virtues of the Three Leading Jurists: Maalik, ash-Shaafi'i, Abu Haneefah and the most prominent of their reports that testify to their leadership and their excellence in manners and knowledge"
The name of the book itself is a testament to the virtue of these Imams.
Towards the end of the section of Abu Haneefah, he says:
"And among those who ended up with us who praised and exalted Abu Haneefah: "
"'Abd al-Hameed ibn 'Abd ar-Rahmaan Abu Yahya al-Himmani, Ma'mar ibn Rashid, An-Nadhr ibn Muhammad, Yoonus ibn Abi Ishaaq, Isra'eel ibn Yoonus, Zufar ibn Huthayl, Uthmaan al-Burri, Jareer ibn 'Abd al-Hameed, Abu Muqaatil Hafs ibn Salm, Abu Yoosuf al-Qadhi, Salm ibn Saalim, Yahya ibn Aadam, Yazeed ibn Haroon, Ibn Abi Rizmah, Sa'eed ibn Saalim al-Qaddah, Shaddad ibn Hakeem, Kharijah ibn Mus'ab, Khalaf ibn Ayyub, Abu 'Abd ar-Rahmaan al-Muqri, Muhammad ibn Saib al-Kalbi, Al-Hasan ibn 'Umarah, Abu Nu'aym Al-Fadl ibn Dukayn, al-Hakam ibn Hishaam, Yazeed ibn Zuray', 'Abdullah ibn Dawood al-Khuraybi, Muhammad ibn Fudayl, Zakariyyah ibn Abi Zaidah, his son Yahya ibn Zakariyyah ibn Abi Zaidah, Zaidah ibn Qudamah, Yahya ibn Ma'een, Maalik ibn Mighwal, Abu Bakr ibn Ayyash, Abu Khaalid al-Ahmar, Qays ibn ar-Rabee', Abu 'Aasim an-Nabeel, 'Ubaydullah ibn Moosa, Muhammad ibn Jaabir, Al-Asmaa'i, Shaqeeq al-Balkhi, 'Ali ibn 'Aasim, and Yahya ibn Nasr."
"All of them praised him and commended him using different words."
These men of the Salaf narrated by Ibn 'Abd al-Barr in his praise, virtue, and leadership in jurisprudence exceed 50, each known for their place in the religion.
Ibn 'Abd al-Barr also mentioned in Jami' al-Bayan (2/1082):
Those who narrated from Abu Haneefah, authenticated him, and praised him are far more numerous than those who spoke about him (i.e. criticized him).." Until he said, "It was said: The eminence of a man from the past is evidenced by the differences of opinion people have about him. They said: Do you not see Ali ibn Abi Talib, peace be upon him? Two young men perished because of him: one who loved him excessively and one who hated him excessively. It has been mentioned in the hadeeth that two types of men will perish because of it: a lover who praises excessively and a hater who slanders. This is the characteristic of people of intelligence and those who have reached the highest level of religion and virtue. And Allaah knows best."
Al-'Allamah Ibn Wazeer (may Allaah have mercy on him, d. 805 AH) narrated a consensus on his virtue and leadership. He stated in ar-Rawd al-Baasim (1/158):
"His virtue, justice, piety, and trustworthiness have been proven through continuous transmission [بالتواتر]."
A brother has done a great job in making takhreej of some of the Aathaar mentioned above, see:
The Hanbali scholars throughout the ages have also written extensively regarding imam Abu Haneefah, and defended him from a lot of what was attributed to him. Refer to:
And Allaah knows best.