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شرح الفقه الأكبر
الفقه الأكبر، كتاب في العقيدة الإسلامية بمنهج أهل السنة والجماعة، ألّفه الإمام أبو حنيفة النعمان المتوفى (150 هـ). ويعد هذا الكتاب أصلاً من أصول علم الكلام (علم أصول الدين أو علم التوحيد)، وقد اعتمده وشرحه فيما بعد علماء المذهب الماتريدي ومنهم الإمام أبو منصور الماتريدي المتوفى سنة (333 هـ)، مؤسس المذهب الماتريدي الذي اعتنق مذهبه مقلدو المذهب الحنفي. ومنهم الشيخ محيي الدين محمد بن بهاء الدين الصوفي الحنفي الماتريدي المتوفى سنة (956 هـ).
48 pages, ebook
First published June 1, 2007
26 people are currently reading
432 people want to read
About the author
أبو حنيفة النعمان
17 books34 followers
إمام المذهب الحنفي
أبو حنيفة أو أبو حنيفة النعمان أو نعمان بن ثابت بن نعمان بن زوطا بن مرزبان
المولود سنة (80 هـ/699م) بالكوفة إحدى مدن العراق الكبرى ولد الأمام أبو حنيفة النعمان بن ثابت وسماه أبوه النعمان تيمنا بالملك النعمان بن المنذر الملقب بأبو قابوس من ملوك المناذرة العرب في العراق
وتوفي أبو حنيفة في بغداد سنة (150هـ/767م)
أبو حنيفة أو أبو حنيفة النعمان أو نعمان بن ثابت بن نعمان بن زوطا بن مرزبان
المولود سنة (80 هـ/699م) بالكوفة إحدى مدن العراق الكبرى ولد الأمام أبو حنيفة النعمان بن ثابت وسماه أبوه النعمان تيمنا بالملك النعمان بن المنذر الملقب بأبو قابوس من ملوك المناذرة العرب في العراق
وتوفي أبو حنيفة في بغداد سنة (150هـ/767م)
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Displaying 1 - 13 of 13 reviews
December 21, 2010
One of the best and most comprehensive statements of Islamic creed currently in the English language. As such, it may be a bit much for those who have not already studied the basics of creed and rational thought. It also is one of the best testimonies of Abu Hanifa's true beliefs and the subsequent faithfulness and orthodoxy of the Maturidi school of thought. For a more introductory exposition of mainstream Islamic creed according to Abu Hanifa's school, please see: The Creed of Imam al-Tahawi.
June 12, 2017
The vasteness of the knowledge, the amazingly beautiful words and the top of world kind of technicality... Allah Allah, this is a must read and each time I have went through the text, it revealed something new :)
August 29, 2018
An absolutely beautiful book. I suspect that for most people, including myself, this should ideally be read with a scholar.
July 16, 2024
Mufti Abdur-Rahman’s translation of the above mentioned book is warmly welcomed as it is the only readily available published translation of al-Fiqh al-Akbar (other translations available – other than the ones that have been mentioned by the author –- are by William Montgomery Watt and Sheikh MuÎammad b. YaÎyÁ al-NinowÐ). It is also commendable as it facilitates for the English speaking students the next level up in studying ÝaqÐda after SÐdÐ Hamza Yusuf’s translation of the al-ÝAqÐda al-ÓaÎÁwiyya and finally it is a waft of fresh air in the midst of non-orthodox dogmas from within Islam, (due to large amount of money being pumped in from the Middle East into sectarian publishing houses to promote a bigoted, non-tolerant and politically motivated version of ÝaqÐda).
The translation initially took form as the translator’s thesis for his degree program. It is in reality a translation of few books glossed together with informative notes from the translator. The book consists of a detailed introduction, the text of al-Fiqh al-Akbar with its commentary, a bibliography and a useful index. The introduction has an excellent discussion on the authorship of the text. In contrast to A.J. Wensinck and ÝAllÁmÁ ShiblÐ NuÝmÁnÐ, the translator brings convincing proofs, calling upon Ibn al-NadÐm, KÁtib †elebi, ÝÀrif Íikmat and ÝAllÁma ZÁhid al-KawtharÐ amongst others to prove the attribution of the text to ImÁm AbÙ ÍanÐfa. It goes without saying that this conclusion is based upon external criteria and not form analysis used in literary studies.
The text of al-Fiqh al-Akbar is slightly more advanced and more philosophical than the text of al-ÝAqÐda al-ÓaÎÁwiyya. Apart from being a primer on ÝaqÐda, it also reflects some of the intellectual tensions that were around at that time, such as the issue of wiping over leather socks and the concept of bilÁ kayf (without a modality) also known as balkafa. The balkafa was introduced as a defence mechanism against the muÝtazilites who explained away many verses of the QurÞÁn and rejected many aÎÁdÐth that were seemingly anthropopathic and anthropomorphic in nature.
The translation is lucid, clear and makes sense unlike some translations of ÝaqÐda texts (I had to use the Arabic to understand Earl Elder’s English translation of al-TaftazÁnÐ’s SharÎ al-ÝAqÁÞid al-Nasafiyya). I love the translation of the term azal al-ÁzÁl as the ‘limitless reaches of past eternity’ (p.13). Flow of ideas and thoughts are smooth and – in my opinion - could have been better if the translator did not take the pain in spraying the translation with Arabic words such as, “[a]quisition (kasb) and creation (khalq)[.]” further on he writes “[QÁrÐ] The difference between acquisition (kasb) and creation (khalq)...” and 12 lines below “and acquisition (kasb) of the servant.” (p. 122). The word ‘mufassirÐn’ is not necessary to know who the commentators of the QurÞÁn are. (p.117).
The translation is idiomatic and loyal to the Arabic language; however, at times loyalty to the translator’s theological orientation (MÁturÐdÐ/AshÝarÐ) can be sensed such as the word ‘countenance’ is used to translate the word ‘wajh’ which literally means face. (p. 99). An even more extreme loyalty to this theological persuasion can be seen in Sheikh NinowÐ’s translation of the same passage,
28- He added to Himself meanings of Yad (literal meaning is a Hand), Wajh (literal meaning is Face), and Nafs (literal meaning is Self); as Allah Ta’ala mentioned in the Qur’an. Hence, what Allah Ta’ala mentioned about the Yad, Wajh, and Nafs, are meanings He added to Himself, without a “how” (modality). (NinowÐ, p. 7)
Apart from imparting knowledge, the commentary also functions as a reading mechanism of the text. Therefore, we find Abdur-Rahman translating the sentence “aÒl al-tawÎÐd wa mÁ yaÒiÎÎ al-iÝtiqÁd Ýalayh an yaqÙl…” as “[[t]his treatise is on] the fundamentals of divine oneness and [tenets] upon which it is correct to base [one’s] belief [.]” (p. 63) is a direct translation of ÝAlÐ al-QÁrÐ’s statement, “hÁdha al-kitÁb asÁs maÝrifat al-haqq ÝalÁ wajh al-ÒawÁb…wa mÁ yaÒiÎÎ iÝtimÁd al-iÝtiqÁd Ýalayh fÐ hÁdha al-bÁb…” Also the word fiÔra (p. 155) literally means natural disposition, however, Abdur-Rahman’s translation of this word as ‘natural faith’ (ÐmÁn fiÔrÐ) is based on al-MaghnÐsÁwÐ’s reading of the text which he contrasts with ‘acquired faith’ (ÐmÁn kasbÐ). (p. 119).
Abdur-Rahman is not only a passive translator, on the contrary he is an active scholar who disagrees with and corrects the materials that he is working with whenever necessary. Therefore we find him correcting al-QÁrÐ’s misunderstanding of the muÝtazilites’ stance regarding the attributes of AllÁh. (p. 75). He points out variations in the different manuscripts and differences between the published work and manuscripts. (See n. 125, 126 on p. 117, also see p. 226, mss. 4405 and 33366). His notes are highly informed and erudite and help to understand the text better (see n. 99 for a good description on the development of state of knowledge regarding AllÁh’s attributes, and n. 117, for an excellent discussion on difference between true waÎdat al-wujÙd, distorted waÎdat al-wujÙd and pantheism). A detailed note on the will and desire of AllÁh could have made the issue easier to understand. (p. 81).
Some methodological flaws in the book are: (a) reference to sources are sometimes mentioned in footnotes and sometimes mentioned in the main body of the book, (e.g. p. 15, p. 17, 20), (b) Few dates of deaths are missing (e.g. p. 20), (c) sometimes inflection in case endings are shown in the transliteration (p. 75) and most of the time not shown. It would have been prudent – in my opinion – on the translator’s part if he were to leave out some of the out-dated, highly abstract, confusing philosophical debates, based on syllogistics and Hellenistic rhetoric, which were surely a product of their time and are of no practical use anymore (other than to the historian of medieval Islamic thought and the serious academic) such as the discussion on the use of the word ‘Kun’ for creation, (p. 79).
Other than these few shortcomings (in my opinion), the book is a great (if not altogether original) contribution to knowledge and is a must to have for the student who wants to take the study of ÝaqÐda one step forward. MuftÐ Abdur-Rahman has once again given us a display of his excellent scholarship and acute erudition. May AllÁh give us the ability to learn from him, and give him the ability to enlighten us with more of his scholarly insight and increase him in knowledge and taqwÁ. ÀmÐn.
The translation initially took form as the translator’s thesis for his degree program. It is in reality a translation of few books glossed together with informative notes from the translator. The book consists of a detailed introduction, the text of al-Fiqh al-Akbar with its commentary, a bibliography and a useful index. The introduction has an excellent discussion on the authorship of the text. In contrast to A.J. Wensinck and ÝAllÁmÁ ShiblÐ NuÝmÁnÐ, the translator brings convincing proofs, calling upon Ibn al-NadÐm, KÁtib †elebi, ÝÀrif Íikmat and ÝAllÁma ZÁhid al-KawtharÐ amongst others to prove the attribution of the text to ImÁm AbÙ ÍanÐfa. It goes without saying that this conclusion is based upon external criteria and not form analysis used in literary studies.
The text of al-Fiqh al-Akbar is slightly more advanced and more philosophical than the text of al-ÝAqÐda al-ÓaÎÁwiyya. Apart from being a primer on ÝaqÐda, it also reflects some of the intellectual tensions that were around at that time, such as the issue of wiping over leather socks and the concept of bilÁ kayf (without a modality) also known as balkafa. The balkafa was introduced as a defence mechanism against the muÝtazilites who explained away many verses of the QurÞÁn and rejected many aÎÁdÐth that were seemingly anthropopathic and anthropomorphic in nature.
The translation is lucid, clear and makes sense unlike some translations of ÝaqÐda texts (I had to use the Arabic to understand Earl Elder’s English translation of al-TaftazÁnÐ’s SharÎ al-ÝAqÁÞid al-Nasafiyya). I love the translation of the term azal al-ÁzÁl as the ‘limitless reaches of past eternity’ (p.13). Flow of ideas and thoughts are smooth and – in my opinion - could have been better if the translator did not take the pain in spraying the translation with Arabic words such as, “[a]quisition (kasb) and creation (khalq)[.]” further on he writes “[QÁrÐ] The difference between acquisition (kasb) and creation (khalq)...” and 12 lines below “and acquisition (kasb) of the servant.” (p. 122). The word ‘mufassirÐn’ is not necessary to know who the commentators of the QurÞÁn are. (p.117).
The translation is idiomatic and loyal to the Arabic language; however, at times loyalty to the translator’s theological orientation (MÁturÐdÐ/AshÝarÐ) can be sensed such as the word ‘countenance’ is used to translate the word ‘wajh’ which literally means face. (p. 99). An even more extreme loyalty to this theological persuasion can be seen in Sheikh NinowÐ’s translation of the same passage,
28- He added to Himself meanings of Yad (literal meaning is a Hand), Wajh (literal meaning is Face), and Nafs (literal meaning is Self); as Allah Ta’ala mentioned in the Qur’an. Hence, what Allah Ta’ala mentioned about the Yad, Wajh, and Nafs, are meanings He added to Himself, without a “how” (modality). (NinowÐ, p. 7)
Apart from imparting knowledge, the commentary also functions as a reading mechanism of the text. Therefore, we find Abdur-Rahman translating the sentence “aÒl al-tawÎÐd wa mÁ yaÒiÎÎ al-iÝtiqÁd Ýalayh an yaqÙl…” as “[[t]his treatise is on] the fundamentals of divine oneness and [tenets] upon which it is correct to base [one’s] belief [.]” (p. 63) is a direct translation of ÝAlÐ al-QÁrÐ’s statement, “hÁdha al-kitÁb asÁs maÝrifat al-haqq ÝalÁ wajh al-ÒawÁb…wa mÁ yaÒiÎÎ iÝtimÁd al-iÝtiqÁd Ýalayh fÐ hÁdha al-bÁb…” Also the word fiÔra (p. 155) literally means natural disposition, however, Abdur-Rahman’s translation of this word as ‘natural faith’ (ÐmÁn fiÔrÐ) is based on al-MaghnÐsÁwÐ’s reading of the text which he contrasts with ‘acquired faith’ (ÐmÁn kasbÐ). (p. 119).
Abdur-Rahman is not only a passive translator, on the contrary he is an active scholar who disagrees with and corrects the materials that he is working with whenever necessary. Therefore we find him correcting al-QÁrÐ’s misunderstanding of the muÝtazilites’ stance regarding the attributes of AllÁh. (p. 75). He points out variations in the different manuscripts and differences between the published work and manuscripts. (See n. 125, 126 on p. 117, also see p. 226, mss. 4405 and 33366). His notes are highly informed and erudite and help to understand the text better (see n. 99 for a good description on the development of state of knowledge regarding AllÁh’s attributes, and n. 117, for an excellent discussion on difference between true waÎdat al-wujÙd, distorted waÎdat al-wujÙd and pantheism). A detailed note on the will and desire of AllÁh could have made the issue easier to understand. (p. 81).
Some methodological flaws in the book are: (a) reference to sources are sometimes mentioned in footnotes and sometimes mentioned in the main body of the book, (e.g. p. 15, p. 17, 20), (b) Few dates of deaths are missing (e.g. p. 20), (c) sometimes inflection in case endings are shown in the transliteration (p. 75) and most of the time not shown. It would have been prudent – in my opinion – on the translator’s part if he were to leave out some of the out-dated, highly abstract, confusing philosophical debates, based on syllogistics and Hellenistic rhetoric, which were surely a product of their time and are of no practical use anymore (other than to the historian of medieval Islamic thought and the serious academic) such as the discussion on the use of the word ‘Kun’ for creation, (p. 79).
Other than these few shortcomings (in my opinion), the book is a great (if not altogether original) contribution to knowledge and is a must to have for the student who wants to take the study of ÝaqÐda one step forward. MuftÐ Abdur-Rahman has once again given us a display of his excellent scholarship and acute erudition. May AllÁh give us the ability to learn from him, and give him the ability to enlighten us with more of his scholarly insight and increase him in knowledge and taqwÁ. ÀmÐn.
June 18, 2023
Without a doubt, an excellent book, but I feel that its intended audience is too narrow (namely, an intermediate student of Ilm al-Kalām). Of course, there is a need for a revival of this particular science, but I do not think this is the way to go about it. This book focuses far too much on subtleties that, at the moment, are not relevant (for example: refuting the Mu'tazila and Ash'aris on Ṣifat at-Takwīn). Thus, I think that the portions of Imām Mullā Alī Qārī's commentary should have been ommitted (although it is important to have a grasp of creed and so Maghnisāwī's commentary is useful).
The points that should have been delved into are, I feel, the existence of God and proving God's complete transcendence. Although these topics were briefly addressed, I feel this was insufficient. For example: the proof for God's existence was the wonders of creation. This is a good argument, but it is not enough for the modern mind, which is plagued by all sorts of atheistic arguments. Then, the Kalām argument was very briefly mentioned. However, more is needed. It is necessary to prove that the universe came into existence and respond to common objections.
The points that should have been delved into are, I feel, the existence of God and proving God's complete transcendence. Although these topics were briefly addressed, I feel this was insufficient. For example: the proof for God's existence was the wonders of creation. This is a good argument, but it is not enough for the modern mind, which is plagued by all sorts of atheistic arguments. Then, the Kalām argument was very briefly mentioned. However, more is needed. It is necessary to prove that the universe came into existence and respond to common objections.
February 24, 2025
In the Name of Allah, the Most Beneficent, the Most Merciful.
Shaykh al-Islam Imam Abu Hanifa Numan Ibn Thabit al-Kufi (Rh.) was one of the most important scholars during his time. Born in the 8th Century AD, he was amongst the 2nd Generation of Muslims, right after the Sahabah and Ansar. This means Imam Abu Hanifa was close to the orthodoxy of Islam. His teachers were Imam Muhammad al-Baqir (Rh.) and Imam Jafar as-Sadiq (Rh.), both of whom were descendants of Muhammad ﷺ, through his grandson Hassan (RA).
Al-Fiqh Al-Akbar is one of the most important works of Classical Islamic Theology. Not only does it establish the Jurisprudence of early Islamic thinkers, but also the Theology as a whole. This came at a time when there was a widespread rise in the use of Greek Philosophy by Muslim scholars. Imam Abu Hanifa thus, worked towards establishing the most factual ideas regarding Islamic theology that is based on Orthodox positions.
This has been, perhaps the easiest book on Islamic Theology I have ever read. The Commentary by Al-Maghnisawi, completed with the translation into English by Mufti Abdur-Rahman Ibn Yusuf Mangera, is an excellent introduction into the Orthodox Sunni Islamic Jurisprudence and Theology. As a layperson, I'd recommend it to anyone interested on learning about Islamic Theology and Law.
Shaykh al-Islam Imam Abu Hanifa Numan Ibn Thabit al-Kufi (Rh.) was one of the most important scholars during his time. Born in the 8th Century AD, he was amongst the 2nd Generation of Muslims, right after the Sahabah and Ansar. This means Imam Abu Hanifa was close to the orthodoxy of Islam. His teachers were Imam Muhammad al-Baqir (Rh.) and Imam Jafar as-Sadiq (Rh.), both of whom were descendants of Muhammad ﷺ, through his grandson Hassan (RA).
Al-Fiqh Al-Akbar is one of the most important works of Classical Islamic Theology. Not only does it establish the Jurisprudence of early Islamic thinkers, but also the Theology as a whole. This came at a time when there was a widespread rise in the use of Greek Philosophy by Muslim scholars. Imam Abu Hanifa thus, worked towards establishing the most factual ideas regarding Islamic theology that is based on Orthodox positions.
This has been, perhaps the easiest book on Islamic Theology I have ever read. The Commentary by Al-Maghnisawi, completed with the translation into English by Mufti Abdur-Rahman Ibn Yusuf Mangera, is an excellent introduction into the Orthodox Sunni Islamic Jurisprudence and Theology. As a layperson, I'd recommend it to anyone interested on learning about Islamic Theology and Law.
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March 1, 2020Excellent book on Islamic creed, the focus of which, naturally, is divine oneness (tawheed). The book served well to refine my understanding of the Creator, the Prophets, Prophet Muhammad (SAWS), the Companions (RA), the Qur'an, predestination, the realities of this life, the events of the Hereafter and related matters.
The book is comprehensive but yet very clear and concise; presented in a well-structured manner and written in language accessible to people of all levels. Definitely worth purchasing, reading and returning to time and time again.
The book is comprehensive but yet very clear and concise; presented in a well-structured manner and written in language accessible to people of all levels. Definitely worth purchasing, reading and returning to time and time again.
March 11, 2023
من ٤٤٢ صفحة في هذا الكتاب فقط ١٧٠ منها مخصصة لشرح مذهب أبي حنيفة، أما الصفحات المتبقية فهي لكتاب أبي الحسن الأشعري "الابانة عن أصول الديانة"، و لعدة فصول من الشروحات لهذا الكتاب. و المُلاحظ هو تغير طرق تقعيد الفقه بين أبي حنيفة و من تبعه، ففيما يركز أبو حنيفة على فقهه المأخوذ من القرآن و الحديث، نرى الآخرين مهتمين بتفنيد مخالفيهم من معتزلة و أشعرية و جهمية، و يفضلون الخوض في علم الكلام و المنطق الاستنباطي لتثبيت ركائز فقههم، و تحوير المعاني و المفاهيم ليتناسب و يتهذب ما شذ من فقههم. و هذه مرحلة لاحظت أن الفقه الشيعي قد مر بها أيضاً في تطوره في التفقه.
July 6, 2020
Al-Fiqh al-Akbar not only improves one’s understanding of ‘aqida and deepens one’s appreciation of his or her beliefs, but it endeavors to address questions, which, if left unanswered, could leave insidious doubt and cause communal division. Such questions include: Where is Allah? Does Allah evolve? What constitutes true Islamic belief? Are prophets capable of sinning? Is there creation beyond what we see? What comes after death?
April 28, 2021
Am still in the process of reading it so yah
hanafism
January 24, 202317/235
October 3, 2024
قرأت المتن وهو صغير جدا
December 18, 2025
The book is great, no doubt, but the translation could have been in simpler language (my opinion). But the book is definitely worth a read!
Displaying 1 - 13 of 13 reviews