al-Fiqh al-Akbar
- Author died
- 150 AH
- Editions
- Maktabat al-Furqan
al-Fiqh al-Akbar (The Greater Understanding) is a foundational creedal treatise attributed to the early jurist and theologian Abu Hanifa (80–150 AH / 699–767 CE), outlining core Islamic theological tenets and articles of faith .
Title and Concept
The term al-Fiqh al-Akbar distinguishes theology and foundational articles of belief (usul al-din) from subsidiary legal rulings (al-fiqh al-asghar), reflecting the view that the nobility of a field corresponds to the nobility of its subject matter, namely knowledge of God and His attributes . Abu Hanifa is identified as the earliest scholar to use the term al-fiqh al-akbar in this sense .
Transmission and Authorship
The treatise has been preserved through distinct transmissions rather than a single unified manuscript archetype :
- A recension narrated via Abu Muti' al-Hakam ibn Abd Allah al-Balkhi, which is closely associated with or also termed al-Fiqh al-Absat .
- A recension transmitted through Abu Hanifa's son, Hammad ibn Abi Hanifa .
Scholars hold varying assessments regarding the exact attribution of the text to Abu Hanifa . While classical authorities such as Ibn Taymiyya cited passages from it as representing Abu Hanifa's school through Abu Muti's transmission , other scholars emphasize that Abu Hanifa did not author a fully verified theological compilation himself, suggesting instead that the text was dictated by him or compiled by his disciples to document his doctrinal positions . Transmitters of its chains, such as Abu Muti' al-Balkhi, were also criticized by biographical and hadith critics .
Contents and Theological Stances
The work is a concise text spanning only a few leaves in printed form, addressing foundational theological questions and refuting sectarian groups such as the Mu'tazila, Qadariyya, Jahmiyya, and Shia . Its central themes include:
- Tawhid and Divine Attributes: Affirming the oneness of God, His eternal attributes, and His transcendence without anthropomorphism (tashbih) or modality (kayfiyya) .
- The Definition of Faith (Iman): Defining faith as verbal affirmation (iqrar) and internal assent (tasdiq), positing that believers are equal in the root of faith while differing in deeds and certainty .
- Rejection of Takfir: Prohibiting the excommunication (takfir) of any Muslim belonging to the people of the Qibla on account of committing a sin, as long as they do not deem the sin permissible .
- Divine Decree (Qadar): Affirming divine predetermination and the comprehensive will of God, establishing that whatever befalls an individual could not have missed them .
- The Companions and Governance: Withholding negative judgment regarding the companions of the Prophet ﷺ, leaving the ultimate judgment of Uthman ibn Affan and Ali ibn Abi Talib to God, and prohibiting armed rebellion against the Muslim community under the pretext of enjoining good and forbidding evil .
- Eschatology: Affirming the beatific vision (ru'yat Allah) by the believers in Paradise without physical distance or likeness .
Commentaries and Editions
al-Fiqh al-Akbar received extensive commentary across different eras, particularly within the Hanafi and Maturidi traditions :
- A commentary historically attributed to Abu Mansur al-Maturidi (d. 333 AH / 944 CE), though its direct attribution has been disputed by some later scholars .
- A commentary by Akmal al-Din al-Babarti (d. 786 AH) .
- A commentary by Ilyas ibn Ibrahim al-Sinubi (d. 891 AH) .
- A commentary by Ahmad ibn Muhammad al-Maghnisawi, completed in 939 AH .
- al-Qawl al-Fasl by Muhyi al-Din Muhammad ibn Baha' al-Din (d. 956 AH), combining theological and Sufi expositions .
- Minah al-Rawd al-Azhar by Mulla Ali al-Qari (d. 1014 AH / 1606 CE), which incorporates extensive citations from earlier Hanafi sources .
The text was also versified into poetry, including Iqd al-Jawhar fi Nazm Nathr al-Fiqh al-Akbar by Abu al-Baqa' al-Ahmadi in 918 AH, and a versification by Ibrahim ibn Husam al-Din al-Karmiyani (d. 1016 AH) . Early print editions of the text appeared in Hyderabad (Deccan) in 1321 AH and Cairo in 1900 CE .
Answer updated