Islamhouse is the biggest website for Islamic dawah in world languages. It contains free items in more than 100 languages, items like: books, audios,videos, posters, Islamic apps and others. AL FIQH AL MUYASSAR PDF DOWNLOAD. Facebook Twitter Google Tumblr Email Al-Fiqh Al-Akbar by Imam Abu Hanifa02/06/Similar post. Juzz-Al-Qira’at by Imam Al-Bukhari04/06/ Similar. Fiqh book written by a group of ‘ulema of Saudi kingdom. Very good introduction Maa shaa Allaah, the book is prefaced by Shaykh Saalih Aal ush-Shaykh.
Sheikh Muhammad Al-Yaqoubi, a Syrian Muslim cleric and scholar, listens as President Barack Obama addresses a White House summit on countering violent extremism on Feb. 19 in Washington. (Photo: Win McNamee/Getty Images) The terminology President Barack Obama employs as the United States fights ISIS, al-Qaida and other Islamist militants came under scrutiny as the president hosts a three-day White House summit on the fight against terrorism. The Los Angeles Times the Obama administration refuses to use phrases such as “Islamic extremism” or “Muslim terrorists” in an effort to avoid legitimizing violent groups that purport to advance political Islam, but critics accuse the president of tiptoeing around the issue out of reluctance to offend Muslims. The New York Post Obama for “proclaiming that ‘Islam has been woven into the fabric of our country since its founding'” despite “months of unrelenting atrocities by ISIS killers.” The group, which controls large swaths of territory in Iraq and Syria, recently beheaded 21 Coptic Christians and burned a Jordanian fighter pilot alive. Presidential hopeful Ted Cruz, a Republican from Texas, called the president an “apologist for radical Islamic terrorists,” Fox News.
The senator mocked Obama for comparing modern-day atrocities to those committed during the Crusades. Still, Obama and his staff are careful not to make their efforts sound like a religiously driven campaign against Muslims, who number more than 1 billion people in more than four dozen countries around the globe. “No religion is responsible for terrorism — people are responsible for violence and terrorism,” the president said. ISIS and al-Qaida militants, meanwhile, distort the true meaning of the religion they purport to defend, Obama argued. “We must never accept the premise that they put forward because it is a lie,” he said.
“They are not religious leaders. They are terrorists. And we are not at war with Islam. We are at war with people who have perverted Islam.” Obama also told attendees of the White House meeting — the guest list of which was not made public — that Muslims have made important contributions to American society. “Generations of Muslim immigrants came here and went to work as farmers and merchants and factory workers, helped to lay railroads and build up America,” he said.
Hazrat Imam Abu Hanifa Rahmatullah Alaih (80-150 Hijrah) wrote a very well known poem in Arabic called ‘Qaseeda Nu’maniya’ in praise of the Holy Prophet Sallallahu Alaihi Wasallam, consisting of 53 verses. Some of the verses, presented below: Ya sayyidus sadaat! Ji’tuka qaasidun Arju ridhaka wahtami bihimaka O Holy Prophet! I am present before you, I am hopeful of your pleasure and seek salvation from the troubles of this world Wallahi ya khairal khalaaiqi inna lee Qalban mashuqan la yarmu siwaka O best amongst all creations!
I swear by Allah! My heart is devoted solely to you and is not interested in anyone else Antallazee lo laaka khuliqa imru’un Kalla wala khuilqal wara lo laaka If you had not been created than nobody would have been created In fact, if you had not been created then nothing would have been created at all Wallahi ya Yaseen mithuluka lam yakun Fil aalameena wa haqqi man ambaaka O Yaseen! I swear by Allah! There is nobody like you in the entire universe!
I swear to this by Him (Allah) who granted you prophethood Fa iza sakattu fafeeka samti kulluhu Wa iza nataqtu fa maadihan ulyaka When I am silent I am thinking of you When I speak I do so in your praise Ya akramas saqlain ya kanzal wara Jud lee bijudika wardhini biridhaka O most honoured amongst all creation! O treasure of mercy for creation! Shower me with your favours and be pleased with me Anna tamiun bil judi minka wa yakun Li Abi Hanifata fil anaami siwaka I am hopeful of your mercy and kindness alone For Abu Hanifa does not have anyone in this world to turn to expect you. There is something of notice here: The inner world of the human being is to become open and they are to live in a state of contemplation. Contemplation in everything: iq’ra bi-is’mi rabbika alladhī khalaq Allah Almighty declares in the very first verse that was revealed: “Read in and with the Name of your Lord, Who has created.” (96:1) This is the true learning. There was (a person by the name of) Bahlul Dana, who lived during Abbasid rule. Abbasid caliph Harun al-Rashid came to visit him from time to time.
And Bahlul Dana constantly asked him questions. He asked him wise questions and cautioned him with such questions of wisdom.
One day, again on a day of ‘Eid, the Caliph came to visit Bahlul Dana in great grandeur, dressed in special garb. Bahlul Dana said: “O Caliph, I have three questions for you: What is there on top of the earth?
What is there beneath the earth? And what is there in the skies?” “That is simple,” the Caliph answered. “We can see what there is. There are living beings on top of the earth. And the dead beneath it.
As for the skies, there are winged creatures, butterflies, birds and the like,” he added. “My dear Caliph,” Bahlul Dana said, “I did not ask you about the face of the matter, but enquired as to its inner dimension. “Now listen,” he continued, “On earth there are passions. There are jealousies. There are calumnies. There are many evils pulling one away from Allah. The human being commits these.
Protect yourself from these whatever you do. I asked you what was beneath the earth and you said beneath the earth are the dead. What there really are, however, are regrets, lamentations and ‘if onlys’. There are great sighs of remorse. Lead such a life in this world that you are you not sorry when beneath the earth. I asked you what is in the skies and you said, look, there are wings. What there are, in essence, are deeds to be presented before the Supreme Throne of Allah, of the righteous servants.
Pay careful attention to these.” And so is the tranquil self or soul at rest ( nafs al-mutma’inna), to be able pull away from heedlessness. The heedless person lives with the day’s anxiety and apprehension. That which one really needs to be concerned about is the Day of Judgement.
The heedless are worried about their day. What will I do today, what will I do tomorrow, how will I get what I want, how will, etc, etc But that which one really needs to be worried about is the Day of Judgement. Allah Almighty constantly warns us in this regard: al-ghāshiyati “Has the account of the Overwhelming come to you?” (88:1) Allah Almighty declares. Again Allah Almighty reveals to us a scene from that Day, in the Qur’anic chapter Al-Ma’arij: “Every disbelieving criminal will yearn to ransom himself from the punishment of that Day even by his sons, And his wife and his brother, And all his kinsfolk who sheltered him, And whoever else is on the earth, all of them, so that he might then save himself.”(70:11-14) Allah Almighty (presents to us) our life adventure There are many situations we found ourselves in that we have long forgotten. Allah Almighty (declares) that the screens will come down, and a stranger will not be your witness, but you yourself will be a witness against yourself.
Iq’ra kitābaka kafā binafsika l-yawma ʿ alayka ḥ asība ““Read your book! Your own self suffices you this day as a reckoner against you.”(17:14) The Kiraman Katibun, the Noble Recorders, are constantly writing.
They have neither break, nor free time. All our deeds are being recorded.
The records are being locked up and transferred to the Day of Judgement. These records will be placed before us on the Day of Judgement. The Divine screens will descend. Just as you type one word on a computer today and all the other words come up before you.
Our every state and manner, from the age of puberty onwards, will be presented before us. Similarly, Allah the Almighty, declares in another Qur’anic verse: “Until when they reach it, their ears, and their eyes, and their skins will bear witness against them as to all that they did habitually.” (41:20) Eyes will bear witness against you: Why did Allah give you these eyes and where did you use them? What did you look at with these eyes?
How lawful, how unlawful? Why did Allah Almighty grant us your ears, what sounds did you hear with these ears: lawful or unlawful? Skins will speak: Where did you use this strength that Allah has granted to you? What a day of dread! Again in the Qur’anic chapter Ya-Sin: “That Day, We will set a seal upon their mouths, and their hands will speak to Us, and their feet will bear witness to what they earned (in the world).” (36:65) That is to say, the whole body stands as a witness against one’s own self.
The earth will be a witness: yawma-idhin tu ḥ addithu akhbārahā bi-anna rabbaka aw ḥ ā lahā On that day she the earth will recount all its tidings, As your Lord has inspired her to do so.” (99:4-5) This means that we are required to constantly think about the following: Why did Allah give us these limbs and organs? Where are we using these limbs and organs? Yet another scene from the Day of Judgement from the world, another one of its features: al- ṭ āmatu l-kub’rā Again, Allah Almighty makes known an attribute of the Day of Judgement: “But when the great overwhelming event comes;”(79:34) “But when the great overwhelming event comes; On that Day human will recall (and understand) for what he strove. And the Blazing Flame will come into view for all who see.”(79:34-36) In other words, ṭāmat, signifies an overwhelming calamity so great that it makes one forget all troubles and all tribulations. This means a calamitous day. For the criminal and corrupt.
Again it is stated, “ al-ṣākhat”. (80:33) This means a great sound, but one that is a deafening, awesome blast.
Again, such a thunderous blast on the Day of Judgement: “ al-ṣākhat” – “But when the piercing Cry(heralding the Resurrection) sounds.” (80:33) Again, “ al-qāriʿat” (101:1) If someone were to pound on this door, I would say that it were being struck with such force that there was almost certainly an incident behind it. That incident would come here. And so Allah Almighty says: “ al-qāriʿat” A striking calamity, a formidable incident on that Day, that deafens with its sudden, mighty strike. What does Allah Almighty demand of us: He decrees what he demands of us in one verse, in the chapter Al-Insan, He states that He expects self-sacrifice from us.
He provides an example of this sacrifice: ‘Ali, may Allah be well pleased with him, once watered a date orchard and he received some barley in return. He brought the barley home. They themselves were hungry.
Fatima ground it in a hand-mill and made bread. It is stated in the verse: “They give food, however great be their need for it” (76:8) When they themselves are hungry, it is stated. Someone poor comes to their door, someone needy comes, the outcast comes, the impoverished comes and say “ Lillah“, “Give to us for the sake of Allah.” He gives them the bread that they had made. On another occasion, Fatima again made bread. This time, an orphan comes. The orphan also says, “ Lillah” and they give (the bread) to the orphan.
A prisoner of war comes on the third occasion and they give to him too. In another narration, they are to break fast and it is right at the time of sunset. They had broken fast for three consecutive nights just with water and continue like this on this night also. And when they give to those in need, Allah Almighty reveals that they say: “we desire from you neither recompense nor thanks (we desire only the acceptance of Allah).”(76:9) In other words, do not feel indebted in any way. We are giving this to you purely for the sake of Allah. They reveal their justification: ‘We are surely, ʿabūsan qamṭarīra, fearful of a Day from our Lord, (a Day) of frowning and severity(toward the guilty).’ So Allah will surely preserve them from the evil of that Day and enable them to find radiance and joy.” (76:10-11) This means that Allah Almighty, when we look at this verse, presents to us the example of Fatima and ‘Ali, may Allah be well pleased with them both.
In other words, Allah Almighty demands self-sacrifice from us. Again, after making known “ al-ghāshiyat“, the Overwhelming Day, Allah Almighty declares: wujūhun yawma-idhin khāshi ʿ at “Some faces will on that Day be downcast.”(88:2) Let us think about such scenes of horror, what dread there will be, what abasement there will be. In other words, there the human being has two constitutions here: One of earth and the other a spiritual one. Their earthly composition is there already, and there will not be a need for this constitution there in any case. We were created of earth and consume of those things that come from the earth.
Again when we are buried in the soil, the body will again become soil and will be transformed into earth. That is to say, on this earth, we stand upon the millions of people who came before us, like convergent shadows. Again, we stand on top of those who will come to the world, those that will be seeds. The transition from earth to earth and the earth’s function will cease at the last breath. There, Allah Almighty, declares: “Some faces will on that Day be downcast.”(88:2) Our body will be formed there in accordance with the state of our inner world here in this world. Our mouth, face, eyes, ears, countenance, body will be in accordance with our inner world here.
The form of the criminals and corrupt will be in accordance with their state. Allah Almighty describes this as repugnant and repulsive. In other words, here, the first group are the unfortunate souls who waste their fleeting, short-lived lives in heedlessness, wrongdoing and injustice and who end them in unbelief.
Their Hereafter is, of course, great loss. And a torment awaits them. And these, of course – after all this sin after sin – leads to their leaving the world in unbelief. Allah Almighty declares: ʿ āmilatun nā ṣ ibat “Having toiled (in the world) only to weariness (with no portion in the Hereafter).”(88:3) They have become the victim of their own passions, it states. From one day to another in such a state, it is not certain in which whirlpool they will be engulfed. Then death comes and everything That is why it is said: “Those who put off their work until tomorrow will be ruined.” Whatever we do today, that is it. No one has any guarantee that they will reach tomorrow.
“ ʿāmilatun nāṣibatun.” They laboured and worked for this world and – Allah forbid – all in vain, and nothing remains but weariness. And torment on top of this. An eternal torment In that case, “ ʿāmilatun nāṣibatun,” where are our true efforts? How much of our labour is aimed at earning the good pleasure and approval of Allah? How much of it is in vain? Here, ‘Uthman, may Allah be well pleased with him, offers the following words of warning: “The true believer has six types of fear,” he says.
There are six types of fear that the true believer possesses, and needs to possess. “The first is that their belief may be taken away from them.” In other words, the fear that their last breath is a disaster. Nobody knows what their last breath holds. No one has any guarantee concerning their death except the Prophets and those about whom they gave glad tidings. That is why Allah Almighty declares: walā tamūtunna illā wa-antum mus’limūn “and see that you do not die save as Muslims (submitted to Him exclusively).” (3:102) And this happens only once. It is stated: “You will die as you live and you will be resurrected as you die.” (Munawi, Fayd al-Qadr, V:663) Again, as declared in a Qur’anic verse: “(They entreat Allah:) ‘Our Lord, do not let our hearts swerve after You have guided us’”(3:8) Then there was Qarun – he was a righteous servant.
He was one of those who were most learned in the Torah, as mentioned in the Qur’anic chapter Qasas. He ultimately faced his own ruin. He was swallowed up by the earth along with all his treasures. There was another righteous servant of Allah, by the name of Bal’am bin Ba’ura’. He too was destroyed. He followed his carnal desires.
Allah Almighty reveals in the Qur’an that in his confusion, “his likeness is that of a dog: if you move to drive it away, it pants with its tongue lolling out (still hoping to be fed more).” (7:176) In the world, every this will continue until the last breath. You receive a diploma in the world, and you carry your diploma with you for a lifetime.
But belief is not like this. Until what is certain comes, until the last breath. To be able to give one’s last breath in a state of vigilance. Somebody was once circumambulating the Ka’ba: tawaffanī mus’liman wa-al ḥ iq’nī bil- ṣ āli ḥ īn And he recited the verse from the Qur’anic chapter Yusuf: “Take my soul to You as a Muslim, and join me with the righteous.” (12:101) “What are you reciting this verse?” they asked him. “One of my friends – was he an imam or one who recited the Call to Prayer – I can’t recall, his death was not a good one. And, for fear of such an end, I constantly recite the supplication, “ tawaffanī mus’liman wa-alḥiq’nī bil-ṣāliḥīn” ‘Take my soul to You as a Muslim, and join me with the righteous.’ (12:101) I am in a constant state of fear of the same end, after seeing that state of my brother.” Firstly, this means that every believer must be worried about their last breath.
Secondly, says ‘Uthman, may Allah be well pleased with him: “That the recording angels may write down something that may expose them on the Day of Judgement.” We do not want anyone to see certain faults and shortcomings of ours in this world. In the Hereafter, all that the Noble Scribes have recorded here will be poured forth before us. This needs to be the second concern or fear. Not being humiliated in the Hereafter. Yawma-idhin tuḥaddithu akhbārahā bi-anna rabbaka awḥā lahā “ On that day she the earth will recount all its tidings, As your Lord has inspired her to do so,”(99:4-5)Allah Almighty declares.
Thirdly: “That Satan may cause their deeds to become invalid.” In other words, that their deeds are purely for self-display and vainglory. Again, the Messenger of Allah states: “A man who died a martyr will be brought forth on the Day of Judgement and Allah Almighty will ask: ‘And what did you do (in return for all My favours upon you)?’ “I fought for you until I died a martyr.’ ‘You have lied – you did but fight that it might be said of you: He is courageous. And so it was said.’ Then he will be ordered to be dragged along on his face until he is cast into the Fire.
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The second will be brought forth, a scholar: ‘What did you do about the favours that I have granted you? With the knowledge I gave you?’ ‘I studied it and I taught it thus.’ ‘You have lied – you did but study but that it might be said of you: He is learned.’ You distorted it in your favour. Then he will be ordered to be dragged along on his face until he is cast into the Fire. A third will be an open-handed person. ‘And what did you do?’ ‘I gave money for this mosque, this school, this institute, etc.’ ‘You made sure it was named after you. You inflated your own ego. You did not do this for My sake.’” (See Muslim, Imara, 152) That is to say, in no way does Allah Almighty accept any partner to His attribute Al-Mutakabbir: The One Who has exclusive right to all greatness.
Allah Almighty demands sincerity from us in everything. He demands “ Lillah“. So then, in this case, what does Satan do, he drags us to vanity. He leads the human being to boasting and to self-praise. Fourthly: “That the Angel of Death may come to them unexpectedly, without warning.” When looking somewhere they shouldn’t be looking, when watching something inappropriate, just as we are uttering an inappropriate word, in a moment of anger ‘Uthman, may Allah be well pleased with him, says that this is the fourth thing that a believer must be afraid of. That is why, he says, one needs to restrain their anger.
Guard their eyes, their ears, their everything against the forbidden. Ibn ‘Abbās Radi Allāhu ‘anhuma narrates: I heard Rasulullāh Salla Llāhu ‘alayhi wa sallam reciting this supplication one night, after he had completed his Tahjjud Sal ā t: O ALLĀH! I ask You of Your Mercy by which You give guidance to my heart, by which You make my work easy, and remove my distressed condition by it, and manage my issues in my absence by it. And give exaltation and honour by Your Mercy; and clean my actions (from hypocrisy and infidelity) by Your Mercy; and put that thing in my heart, which is correct and suitable for me; and whatever I like, grant me by Your Mercy; and protect me from all evil by Your Mercy. Give me that belief and faith after which there may not be any infidelity and a Mercy enabling me to achieve the blessings of Your gifts in this world and the Hereafter.
I ask of You to give me a conviction that Your Decree is the very fulfillment of my aims, and an entertainment, which is offered to martyrs, and a life of the fortunate, and Your help over enemies. I place before You my needs, though my understanding is limited, and my actions are weak, hence I am badly in need of Your Mercy. O the Maker of affairs and Healer of the hearts! As You by Your power keep the oceans (running together) separate from each other (that the saltish remains separate from the sweet and sweet remains separate from salsish); so I request You to keep me away from the punishment of the Hell-Fire, and the lamentations of the one about to perish, and from the punishment of the grave.
I ask You of that goodness which is beyond my understanding and intention, and which I did not even ask. However, You promised this to anyone of Your creation, or any goodness, which You want to give to any of Your slaves. I desire this and ask You of it by Your Mercy, O Sustainer of the universe! O You of firm promises and Master of good deeds! I ask for Your peace on the Day of Judgment, and Paradise on the Day of Eternity, to be among Yours favourites and regular attendants of Your Court; frequently bowing and prostrating and fulfilling their promises. You are most Kind and most loving, and no doubt You do what You will. Make me one who is guided aright, and guides others aright.
Do not misguide me, and do not make me misguide others. I may be in peace with Your friends and enemy of Your enemies.
Those who love You, I should love them for that love of Yours, and those who are against You, I should have enmity with them due to their enmity with You. It is for us to supplicate, and for You to accept. This is my effort and reliance is on You. Put Nūr (light) in my heart, and make my grave illuminated; and grant me Nūr in front of me, Nūr at my back, Nūr on my right, Nūr on my left, Nūr above me, Nūr below me, (Your Nūr be around me), and Nūr in my ears, Nūr in my eyes, Nūr in every hair of mine, Nūr in my skin, Nūr in my flesh, Nūr in my blood, and Nūr in every bone of mine. Make my Nūr enormous, grant me Nūr, and make Nūr for me.
Unblemished is He Whose covering is Dignity itself and Whose Word is Dignified. Unblemished is He Whose dress is Nobility and Honour. Unblemished is He; and none can be appropriately called unblemished besides Him.
Unblemished is He Who is of great Excellence and full of Bounties. Unblemished is He Who is of great Dignity and Generosity.
Unblemished is He Who is the Possessor of great Power and Respect. 80 Books on Sunni Creed according to the Hanafi Madhhab The following is a list of 80 works written by some well known scholars linked mainly to the Hanafi school of Islamic jurisprudence. The list starts off with works ascribed to the great Imam Abu Hanifa himself and ends off with some titles from the last Islamic century. The works were all written in Arabic and some have been translated into other languages also. The list also demonstrates that the Sunni-Hanafi scholars have always taken the issue of Aqida (Islamic creed) as a priority in order to disseminate the truth (haqq) over falsehood (batil) century after century. Many of these works also address in a nuanced and academic way the deviations in terms of creed by members of the 72 deviant sects attached to Islam, as well as defending the status and standing of the early Hanafi school as being a true advocate and representative of the early Muslims (Salafus-Salihin) in terms of sound creedo. A lot of these works also address the patently false notions spread by open enemies of the Sunni-Hanafi school in this age who claim to be the real advocates of the Salafus-Salihin in this age of trials and tribulations.
The following list is also downloadable as a pdf file at the end. 80 BOOKS ON SUNNI CREED (AQIDA) ACCORDING TO THE MADHHAB OF AL-IMAM ABU HANIFA (d. 150 AH) 1) Al-Fiqh al-Akbar attributed to Imam Abu Hanifa (d. 150 AH), rahimahullah. There is more than one recension, one being that of Hammad ibn Abi Hanifa and another from Abu Muti’i al-Balkhi whose recension is also known as al-Fiqh al-Absat. See below for a number of commentaries on this text.
Other short works ascribed to the Imam include the following three works: 2) Kitab al-Wasiyya (the work has been published with the Sharh of Mulla Hussain ibn Iskandar al-Hanafi, Hyderabad, India, 1321 AH). 3) Al-Alim wal Muta’alim (it has been published with the notes of Shaykh Muhammad Zahid al-Kawthari) in the recension of Imam Abu Muqatil al-Samarqandi (d. 208 AH) 4) Risala ila Uthman al-Batti 5) Kitab al-Tawhid by Imam Abu Mansur al Maturidi (d.
333 AH) 6) Ta’wilat Ahlis Sunna wal Jama’ah also known as Tafsir al-Maturidi (published in 10 large volumes) by Imam Abu Mansur al Maturidi (d. 333 AH) 7) Kitab Usul-ud-din by Shaykh Jamal-ud-Din Ahmed ibn Muhammad. See Kashf al-Zunun of Hajji Khalifa, (2/1157). The author was one of the students of Imam Abu Mansur al-Maturidi (d. 333 AH) 8) Irshad al-Muhtadi fi usul al-Din by Imam Abul Hasan Ali ibn Sa’id ar-Rustufaghni (d. The author was one of the students of Imam Abu Mansur al-Maturidi (d. 333 AH) 9) Al-Hikma al-Nabawiyya fi Sharh al Fiqh al-Akbar by Imam Abul Qasim al-Samarqandi who is well known as Hakim Ishaq (d.
See Kashf al-Zunun ( 2/1287) of Hajji Khalifa 10) Aqidatul Imam by Imam Abul Qasim al-Samarqandi (d. See Kashf al-Zunun (2/1157) of Hajji Khalifa 11) Sharh al-Fiqh al-Akbar ascribed to Imam al-Maturidi (d.
333 AH) but said to be actually by Imam Abul Layth al-Samarqandi (d. 373 AH) 12) Sharh al-Fiqh al-Akbar by Imam Muhammad ibn Muhammad ibn Abdus Sattar al-Kardari (d. A copy is held in Markaz al-Malik Faysal (no. 8684), Riyadh, Saudi Arabia.
13) Al-Irshad fi Sharh al-Fiqh al-Akbar (also known as al-Hikma al-Nabawiyya fi Sharh al-Fiqh al-Akbar) by Imam Akmalud-Din al-Babarti (d. See Kashf al-Zunun of Hajji Khalifa (1/69) 14) Sharh al-Fiqh al-Akbar by Imam Alaud-Din al-Bukhari (d. A copy is held in the Khuda Baksh manuscript library (10/486) in India 15) Sharh al-Fiqh al-Akbar by Imam Ahmed ibn Sayfud-Din al-Nasafi (d. A manuscript copy is held in al-Maktaba al-Jami’a (no. 459) in Beirut, Lebanon. 16) Sharh al-Fiqh al-Akbar by Imam Ilyas ibn Ibrahim al-Sinubi al-Rumi (d. See Kashf al-Zunun (1/854) of Hajji Khalifa.
A manuscript copy is held in al-Maktaba al-Mahmudiyya (no. 1916) in Madina al-Munawwara 17) Sharh al-Fiqh al-Akbar by Imam Abul Muntaha al-Maghnisawi (circa 10th century). See Kashf al-Zunun of Hajji Khalifa, (2/1287). The manuscript mentioned by Hajji Khalifa was dated 939 AH.
There are many manuscript copies of this commentary in several libraries. 18) Sharh al-Fiqh al-Akbar by Imam Ishaq al-Tabib al-Rumi (d. See Shadharat al-Dhahab (8/281) of Ibn al Imad al-Hanbali 19) Sharh al-Fiqh al-Akbar by Imam Muhammad Bahaud-Din ibn Lutfullah al-Rahmawi (d. A manuscript copy is held in Darul Kutub al-Misriyya (1/203) in Cairo, Egypt.
20) Al Qawl-ul-Fasl (commentary on al-Fiqh al-Akbar) by Imam Baha-ud- Din Zadah (d. 956 AH) 21) Sharh al-Fiqh al-Akbar (also known as Minah al-Rawd al-Azhar) by Mullah Ali al-Qari al-Hanafi (d. The best edition is the one by our late Shaykh: Wahbi Sulayman Ghawji al-Albani (d. 2013) with his annotated notes known as al-Ta’liq al-Muyassar ala Sharh al-Fiqh al-Akbar 22) Sharh al-Fiqh al-Akbar by Imam Isma’il ibn Ishaq al-Khutayri (d. See the Salim Agha manuscript (6/587) of this work in Istanbul, Turkey 23) Sharh al-Fiqh al-Akbar by Imam Abdul Awwal ibn Abdul Qayyum al-Mawsawi (died after – 1064 AH). A manuscript copy is held in Markaz al-Malik Faysal (no.
9260), Riyadh, Saudi Arabia. 24) Sharh al-Fiqh al-Akbar by Imam Nurud-Din al-Sharwani al-Barusawi (d. See Hadiyatul Arifin (2/499) by Isma’il al Babani al Baghdadi 25) Sharh al-Fiqh al-Akbar by Imam Abu Ali Murad ibn Uthman al-Mawsili (d. See Mu’jam al-Mu’allifin by Umar Rida Kahhala (12/213) and Hadiyatul Arifin (2/242) by Isma’il al Babani al Baghdadi 26) Sharh al-Fiqh al-Akbar by Imam Nurud-Din Ali ibn Murad al-Mawsili al-Umari (d. See Hadiyatul Arifin (1/766) by Isma’il al Babani al Baghdadi. A manuscript copy is held in the British Museum (no.
1253) 27) Tuhfa al Nabi fi Sharh wa tarjama al Fiqh al Akbar li Abi Hanifa by Imam Kawz al Husari Mustafa ibn Muhammad al Rumi (d. See Hadiyatul Arifin (2/454) by Isma’il al Babani al Baghdadi 28) Al-Misbah al-Azhar Sharh al-Fiqh al-Akbar by Shaykh Sulayman ibn Rasad al-Zayyati al-Misri (d. See al-A’lam of Khayrud-Din Zirikli (3/125) 29) Al-Qawl al-Muyassar ala’l Fiqh al-Akbar by Imam Aza ibn Ali al-Hadidi (d. 1369 AH) 30) Al-Daw al-Abhar Sharh al-Fiqh al-Akbar by Imam Nasihi al-Fahimi.
A copy is held in the Raza manuscript library (1/313, no. 243) in Rampur, India 31) Al-Durr al Azhar by Shaykh Abdal Qadir. It was published in Khanpur, India, by Matba’ Nizami in 1878 CE 32) Aqida of the Hanafi Mujtahid Imam: Abu Ja’far al-Tahawi (d. Though the Imam was a contemporary of both Imams al-Maturidi and al-Ash’ari, there does not seem to be any evidence that the three Imams ever met. The Aqida of al-Tahawi is formally known as al-Bayan al-Sunna wal Jama’a and a number of beneficial commentaries exist. The one to clearly avoid is the one by Ibn Abi’l Izz.
The latter is a pseudo-Salafi favourite in this age, but take note, Ibn Abi’l Izz was held to be unreliable by more reliable Hanafi Imams and aqida specialists like Imam Ali al Qari (d. 1014 AH) in his Sharh al-Fiqh al-Akbar, as well as the later Hanafi Hafiz of hadith, Imam Muhammad Murtada al-Zabidi (d. 1205 AH) in his Ithaf al-Sa’ada al-Muttaqin. Ibn Abi’l Izz was also put on trial by certain scholars in his time for his deviant aberrations. See the following link for the trial of Ibn Abi’l Izz – Other commentaries include: 33) Sharh al-Aqida al-Tahawiyya by al-Qadi Isma’il ibn Ibrahim ash-Shaybani (d.629 AH) 34) Nur al-Lami wal Burhan al-Sati by Imam Najmud-Din Biqbaris ibn Yalankalij al-Turki (d. The manuscript is in Maktaba al-Sulaymaniyya (no.
2973), Istanbul, Turkey 35) Sharh al-Aqida al-Tahawiyya by Imam Shujaud-Din Hibbatullah ibn Ahmed al-Turkistani (d. See Kashf al-Zunun (2/1143) of Hajji Khalifa 36) Al-Qala’id fi-Sharh al-‘Aqa’id by Imam Mahmud al-Qunawi (d. See Kashf al-Zunun (2/1143) of Hajji Khalifa 37) Sharh al-Aqida al-Imam al-Tahawi by Imam Abu Hafs Siraj ud-Din Umar ibn Ishaq al-Ghaznawi al-Hindi (d.773 AH). See Kashf al-Zunun (2/1143) of Hajji Khalifa 38) Sharh Aqa’id al-Tahawi by Imam Muhammad ibn Abi Bakr al Ghazi al-Hanafi (he was one of al-Sakhawi’s d. 902 AH students and was from the 9th century AH) 39) Sharh Aqa’id al-Tahawi by Imam Mahmud ibn Muhammad ibn Abi Ishaq al-Hanafi of Istanbul (d. See Mu’jam al-Mu’allifin (12/193) by Umar Rida Kahhala 40) Sharh al-Aqida al-Tahawiyya by Imam Abul Abbas Ahmed ibn Mas’ud ibn Abdur Rahman al-Qunawi (9th century, see Mu’jam al-Mu’allifin 2/176 of Umar Rida Kahhala) 41) Nur al-Yaqin fi Usul ud-Din by Imam Kafi Hasan al-Busnawi al-Aqhasari (d.
See Kashf al-Zunun (2/1143) of Hajji Khalifa 42) Sharh Aqa’id al-Tahawiyya by Imam Abdur Rahim ibn Ali al-Amasi also known as Shaykh Zadah. See Mu’jam al-Mu’allifin (5/209-210) by Umar Rida Kahhala 43) Sharh al-Aqida al-Tahawiyya by Shaykh Abdal Ghani al-Ghunaymi al-Maydani (d. 1298 AH), with the notes of Dr Muhammad Riyadh al-Malih and Dr Muhammad al-Hafiz (all three were from Damascus) 44) Tabsira al-Adilla of Imam Abul Mu’in al-Nasafi (d. 508 AH) 45) Bahr al-Kalam by Imam Abul Mu’in al Nasafi (d. 508 AH) 46) Al-Tamhid fi-Usul al-Din by Imam Abul Mu’in al-Nasafi (d.
508 AH) 47) Al-Bidaya min al Kifaya fil Hidaya fi usul-ud-Din by Imam Nurud-Din Ahmed ibn Mahmud al-Bukhari al-Sabuni al Hanafi (d. 580 AH) 48) Risala fi Bayan al-I’tiqad ala Madhhab al-Imam al A’zam al-Mujtahid al-Muqaddam Abi Hanifa al-Nu’man by Shaykh Muhammad Yusuf Atif Pasha (manuscript preserved in Cairo’s Maktaba al-Azhar, no. 3488) 49) Al-Sayf al-Mash-hur fi-Sharh Aqida Abi Mansur al Maturidi by the Ash’ari scholar, Imam Tajud-Din al Subki (manuscript preserved in Maktaba Arif Hikmat, Madina) 50) Usul al-Din by Shaykh Abul Yusr al-Bazdawi (d. 493 AH) 51) Tafsir al-Nasafi (also known as Madarik al-Tanzil) is a Tafsir on the Qur’an with aspects from the Maturidi understanding within it by Imam Abul Barakat al-Nasafi (d. 710 AH) 52) Jami al-Mutun fi Haqq Anwa’ al-Sifat al-Ilahiyya wal Aqa’id al-Maturidiyya by Shaykh Ahmed Diya-ud-Din 53) Al-Musayira by Imam Kamal ibn al-Humam (d.
861 AH, who was the Mujtahid of the Hanafi school in his age, as well as being a student of al-Hafiz ibn Hajar al Asqalani in Hadith) 54) Al-Musamira Sharh al-Musayira li-Ibn al-Humam by Shaykh Kamalud-Din Muhammad, well known as Ibn Abi Sharif al-Maqdisi (d. 905 AH) 55) Hashiya of al-Hafiz Qasim ibn Qutlubugha (d. 879 AH) to his teacher: Imam Kamal ibn al-Humam’s al-Musayira 56) Aqida of Imam Abu Hafs Najmud-Din al-Nasafi (d.
There are more than 70 works of various lengths in commentary to the short text by Imam al-Nasafi which shows its universal popularity amongst mainly Hanafi scholars after his death. A later article will list the known titles if Allah wills. Here are fifteen examples: 57) Sharh al-Aqa’id al Nasafiyya by Imam Sa’d al Din al-Taftazani (d.
There is also an edition with the notes of the Indian Muhaddith: Shaykh Abdal Aziz al-Dehlawi (son of Shah Waliullah), printed by Maktaba al-Imdadiyya, Deoband, India. 58) Hashiyya al-Kayali (d. 870 AH) ala Sharh al-Aqa’id al Nasafiyya 59) Hashiyya al-Assam ala Sharh al-Aqa’id al Nasafiyya 60) Al-Hawashi al-Bahiyya ala Aqa’id al Nasafiyya 61) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Abdul Hakim ibn Shamsud-Din al-Hindi al-Siyalkoti (d. A manuscript is preserved in Markaz al-Malik Faysal (no. 01158), Riyadh, Saudi Arabia 62) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Ibrahim ibn Muhammad ibn Arab Shah al-Isfara’ini (d. A manuscript is preserved in Markaz al-Malik Faysal (no. 01148), Riyadh, Saudi Arabia 63) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Shaykh Abul Hasan ibn al Afdal.
A manuscript is preserved in Markaz al-Malik Faysal (no. 04870), Riyadh, Saudi Arabia 64) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Shaykh Muslih-ud-Din Mustafa al-Qastallani. A manuscript is preserved in Markaz al-Malik Faysal (no.
07363), Riyadh, Saudi Arabia 65) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Ahmed ibn Muhammad ibn Umar (d. 785 AH, well known as Ibn Khidr). A manuscript is preserved in Maktaba al-Awqaf (2022, 241) in Mawsul, Iraq 66) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Abdur Rahman ibn Ibrahim al-Kurdi (d. A manuscript is preserved in al-Maktaba al-Abdaliyya (3/91, no. 1445) in Jami’ al-Zaytuniyya, Tunis, Tunisia. 67) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Ilyas Pasha (Hasan ibn Hussain ibn Muhammad) al-Talishi (d. A manuscript is preserved in Maktaba Fatih Khan (5/236, no.
4) 68) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Hasan ibn Muhammad al-Finari (d. A manuscript is preserved in the Raza library in Rampur (1/284, no. 19) in India 69) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Ahmed ibn Yunus al-Shalabi (d. A manuscript is preserved in the Raza library in Rampur (1/126) in India 70) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Hussain ibn Hasan al-Hussaini al-Kalkali (d.
A manuscript is preserved in Darul Kutub al-Misriyya (1/173, no. 1089) in Cairo, Egypt 71) Hashiyya ala Sharh al Aqa’id al Nasafiyya lil-Taftazani by Imam Ali al-Qari (d. Manuscripts are preserved in Munich (no. 866), Berlin (no. 2436); there is also a copy in the Princeton University manuscript collection in America 72) Al-Sawad al A’zam by Shaykh Abul Qasim al-Hakim al-Samarqandi (d. The author was one of the students of Imam Abu Mansur al-Maturidi (d. It has also been translated into English.
73) Salam al-Ahkam ala Sawad al-A’zam by Shaykh Ibrahim Hilmi al-Wafi 74) Al-Saha’if al-Ilahiyya by Shaykh Shamsud-Din al Samarqandi 75) Isharatul Maram min ‘Ibaratil Imam by al Qadi Kamalud Din Ahmed al Bayadi (d. This work is based on the following 5 works: Al Fiqh al Akbar, al Fiqh al Absat, al Wasiyyah, al ‘Alim wal Muta’allim and Risala Abi Hanifa 76) Kitabut Tamhid li Qawa’id at Tawhid by Imam Abuth-Thana’ Al Lamishi Al Hanafi 77) Bad’ul Amali by Imam Sirajudddin al-Ushi (see the next 3 for commentaries to this work) 78) Daw’ al-Ma’ali Sharh Bad’ al-Amali by Imam Ali al-Qari (d. 1014 AH) 79) Mukhtasar Sharh al-Bakri ‘ala Bad’ al-Amali 80) Nukhbatul La’ali li Sharh Bad’ al-Amali by Imam Muhammad al-Rayhawi (d. 1228 AH) Compiled by Abul Hasan Hussain Ahmed, London, UK February 2015/Rabi al-Thani 1436 AH (www.darultahqiq.com) Download link –.