In the reign of the Caliph Manṣúr a plan was formed to appoint to the office of Cadi one of the following persons: Abú Ḥanífa, Sufyán Thawrí, Mis`ar b. Kidám, and Shurayḥ. While they were journeying together to visit Manṣúr, who had summoned them to his presence, Abú Ḥanífa said to his companions: “I will reject this office by means of a certain trick, Mis`ar will feign to be mad, Sufyán will run away, and Shurayḥ will be made Cadi.” Sufyán fled and embarked in a ship, imploring the captain to conceal him and save him from execution. The others were ushered into the presence of the Caliph. Manṣúr said to Abú Ḥanífa: “You must act as Cadi.” Abú Ḥanífa replied: “O Commander of the Faithful, I am not an Arab, but one of their clients; and the chiefs of the Arabs will not accept my decisions.” Manṣúr said: “This matter has nothing to do with lineage: it demands learning, and you are the most eminent doctor of the day.” Abú Ḥanífa persisted that he was unfit to hold the office. “What I have just said shows it,” he exclaimed; “for if I have spoken the truth I am disqualified, and if I have told a falsehood it is not right that a liar should be judge over Moslems, and that you should entrust him with the lives, property, and honour of your subjects.” He escaped in this way. Then Mis`ar came forward and seized the Caliph’s hand and said: “How are you, and your children, and your beasts of burden?” “Away with him,” cried Manṣúr, “he is mad!” Finally, Shurayḥ was told that he must fill the vacant office. “I am melancholic,” said he, “and light-witted,” whereupon Manṣúr advised him to drink ptisanes and potions (_`aṣídahá-yi muwáfiq ú nabídhhá-yi muthallath_) until his intellect was fully restored. So Shurayḥ was made Cadi, and Abú Ḥanífa never spoke a word to him again. This story illustrates not only the sagacity of Abú Ḥanífa, but also his adherence to the path of righteousness and salvation, and his determination not to let himself be deluded by seeking popularity and worldly renown. It shows, moreover, the soundness of blame (_malámat_), since all these three venerable men resorted to some trick in order to avoid popularity. Very different are the doctors of the present age, who make the palaces of princes their _qibla_ and the houses of evildoers their temple.