艾布·哈尼法过去常常劝阻学生记录他的见解,因为那些见解往往基于类比推理(Qiyaas)。然而,对于那些经过他的所有学生充分讨论并一致同意的见解,他作了例外。他的学生艾布·优素福转述说,伊玛目曾对他说:“雅古卜啊,你有祸了。不要把你从我这里听到的一切都记下来,因为我今天可能持有某种见解,明天又会放弃;明天又可能持有另一种见解,后天又会放弃。”这种态度使伊玛目的学生们不致盲目效仿他的观点,也有助于他们培养起尊重自己见解以及尊重他人见解的态度。 伊玛目艾布·哈尼法还就盲目遵循他本人及其学生的见解,发表了许多严厉的言论。事实上,他严格禁止任何人遵循他们的见解或依据这些见解作出教法裁决,除非此人熟悉他和他的学生所运用的证据,以及他们推导出这些见解的来源。他的学生祖法尔转述说,伊玛目曾言:“凡不知我的证据者,不得依据我的言论作出裁决,因为我们终究只是凡人,今天可能说了某些话,明天就会推翻。”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

阿布·哈尼法始终清楚自己的局限。

Abu Haneefah was always aware of his limitations.

因此,他为他的学生以及所有能从他对伊斯兰深刻理解中受益的人确立了一个准则:判断是非的最终标准是《古兰经》和《逊奈》;符合二者的便是对的,不符合的便是错的。他的学生穆罕默德·本·哈桑记载说,他曾说:“如果我所作的某项裁决与安拉的经典或使者(愿主赐其平安)的圣训相违背,那就抛弃我的裁决。”201 又有记载指出,若有人想按照他的本意遵循他的教法学派,所应遵守的原则便是接受可靠的圣训。伊玛目·伊本·阿卜杜勒-巴尔记载,伊玛目艾布·哈尼法曾说:“如果某段圣训被确认为沙希尔(可靠的),那便是我的教法学派。”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