It is quite common these days to hear people criticizing Imam Abu Hanifah (R.A.) because "he doesn't practice on the Hadith of Bukhari that...". Such people don't realise that due to his high level of Taqwa, it is impossible that Imam Abu Hanifah (R.A.) deliberately opposed any Hadith at all. However, like all other Mujtahideen, he observed certain Usool (principles) while deducing Ahkam (rulings). Ignorance of these Usool is one of the basic reasons why so many people these days accuse Imam Abu Hanifah (R.A.) of opposing many Ahaadith. Mentioned below are some of these Usools:

1) The narration of a Tabi'i, which he narrates directly from Rasulullah (saw), is called mursil. Imam Abu Hanifah (R.A.) accepts a mursil narration only if:

a) Its' narrator is reliable,

b) It is not in conflict with a stronger daleel (proof).

2) The Khabrul Waahid is a Hadith that was narrated by only one person in every era until the period of tadween (codification) of Hadith. Imam Abu Hanifah (R.A.) does not practice on the Khabrul Waahid if:

a) it contradicts any ruling of the Qur'aan that is 'aam (general) or zaahir (apparent). The rulings of the Qur'aan that are 'aam or zaahir are qat'iy (categorical) while the Khabrul Waahid is not qat'iy. Thus when the Khabrul Waahid contradicts a ruling of the Qur'aan that is 'aam or zaahir, Imam Abu Hanifah (R.A.) prefers the ruling of the Qur'aan because it is the stronger daleel (proof).

b) it contradicts a widespread Sunnah of Rasulullah (saw).

c) it contradicts the continuous practice (al 'amalul mutwaarith) of the Sahabah and Taabi'in (ra).

d) it contradicts any of the usool (principles) which he (i.e. Imam Abu Hanifah) had deduced after thorough and exhaustive study of the Shari'ah. In other words, contradiction of any of these usool is regarded by Imam Abu Hanifah (R.A.) as an 'illat (weakness) in the narration.

e) The Sahabi who narrates the Hadith does not practice on it himself.

f) There was Umoom ul Balwa (general involvement) of the Sahabah and Taabi'in (ra) in the issue discussed in the Khabrul Waahid. In different words, Imam Abu Hanifah (R.A.) argued that if so many people knew about the issue, why did so few of them narrate it.

3) When there is some contradiction between two Khabrul Waahid, he compares the narrators. Thus, he gives preference to the Khabrul Waahid whose narrator is a Faqih (jurist). And if both narrators are Faqih, he prefers the narration of the narrator who is a greater Faqih.

4) When there are two conflicting narrations, he prefers the narration that is supported by a greater number of statements and fataawa of the Sahabah (ra).

5) When there are two conflicting narrations regarding a particular Shar'i punishment, he prefers the narration which mentions a lighter punishment.

Referring to some of the above usool, Hafez Muhammad bin Yusuf As-Saalihi (R.A.) writes in his book "'Uqood ul Jamaan" that: "As a result of these principles Imam Abu Hanifah (R.A.) did not practice on a number of Khabrul Waahid and the truth is that he did not oppose (these) Ahaadith due to stubbornness. Instead, he opposed them due to ijtihaad and clear and valid proofs. Thus in the instance that he erred, he will receive one reward and in the instance that he was correct he will receive two rewards. Those who criticize him are either jealous or ignorant of the procedures of ijtihaad."