Abu Haneefah kaana yana hana almajiransa rubuta ra'ayoyinsa, domin galibi an gina su ne akan Qiyaas (hukuncin tunani ta hanyar kwatance). Sai dai ya keɓe waɗancan ra'ayoyin da aka yi muhawara sosai akansu aka kuma amince da su daga dukkan almajiransa. Almajirinsa, Abu Yoosuf, ya ruwaito cewa Imaam ya taɓa faɗa masa, "Kaiwon ka, ya Ya'qoob. Kada ka rubuta duk abin da ka ji daga gare ni, domin lallai ni a yau zan iya riƙe wani ra'ayi, gobe kuma in bar shi; gobe in riƙe wani, jibi in bar shi."199 Wannan halin Imaam ya hana almajiransa bin ra'ayoyinsa makaho, kuma ya taimaka wajen haifar da girmamawa a cikinsu ga ra'ayinsu da kuma na wasu. Imaam Abu Haneefah ya kuma yi kalamai masu ƙarfi game da bin ra'ayoyinsa da na almajiransa ba tare da tunani ba. A zahiri ya hana kowa bin ra'ayoyinsu ko yin hukunci bisa gare su sai dai idan mutumin ya san hujjojin da shi da almajiransa suka yi amfani da su, da kuma tushen da suka cire su daga gare shi. Almajirinsa Zufar ya ruwaito cewa Imaam ya ce, "Haramun ne ga duk wanda bai san hujjojina ba ya yi hukunci bisa maganganuna, domin lallai mu mutane ne kawai; a yau muna iya faɗar wani abu, gobe kuma mu ƙi shi."200

Abu Haneefah used to discourage his students from recording his opinions, since they were often based on Qiyaas (analogical deduction). However, he made an exception of those opinions which were thoroughly debated and agreed upon by all his students. His student, Abu Yoosuf, reported that the Imaam once told him, “woe be on you, Ya’qoob. Do not write down all you hear from me, for surely I may hold an opinion today and leave it tomorrow, hold another tomorrow and leave it the day after.”199 This attitude of the Imaam kept his students from blind imitation of his views, and helped to develop in them a respect for their own opinions as well as that of others. Imaam Abu Haneefah also made many strong statements concerning the blind following of his opinions and those of his students. In fact he strictly forbade anyone from following their opinions or making legal rulings based on them unless such a person was familiar with the proofs which he and his students had used and the sources from whence they had deduced them. The Imaam was reported by his student Zufar to have said, “It is forbidden for anyone who does not know my proofs to make a ruling according to my statements, for verily we are only humans we may say something’s today and reject it tomorrow.”200

Abu Haneefah koyaushe yana sane da iyakokinsa.

Abu Haneefah was always aware of his limitations.

Saboda haka, ya bayyana wa dalibansa da duk wanda zai amfana da zurfin fahimtarsa game da Musulunci cewa ma'aunin karshe na gaskiya da kuskure shi ne Alkur'ani da Sunnah; abin da ya dace da su gaskiya ne, abin da ya saba musu kuwa kuskure ne. Dalibinsa, Muhammad ibn al-Hasan, ya ruwaito cewa ya ce: "Idan na yanke hukunci da ya saba wa littafin Allah ko Hadisin Manzon Allah ﷺ, to ku ki hukuncina." An kuma rubuta cewa ya nuna cewa ka'idar da za a bi, idan mutum yana son bin Mazhabarsa yadda ya nufa a bi ta, ita ce karbar Hadisi ingantacce. Imam Ibn Abdul-Barr ya ruwaito cewa Imam Abu Haneefah ya ce: "Idan an tabbatar da cewa Hadisi ingantacce ne (sahihi), to shi ne Mazhabata."202

Accordingly, he defined for his students and all who would benefit from his deep understanding of Islaam that the ultimate criterion for right and wrong was the Qur’aan and the Sunnah; what was in accordance with them was right and what was not was wrong. His student, Muhammad ibn al-Hasan, reported that he said, “If I have made a ruling which contradicts Allaah’s book or the messenger’s (s.w.) Hadeeth, reject my ruling.”201 It is also recorded that the pointed out the fact that the principle to follow, if one wanted to follow his Madh-hab as he intended it to be followed, is the acceptance of sound Hadeeth. Imaam Ibn’ Abdul-Barr reported that Imaam Abu Haneefah said, “If a Hadeeth is found to be Saheeh (authentic), it is my Madh-hab.”202