The Works of Abu Haneefah
Last Updated: 19th April 2026
بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على نبيه الكريم وعلى آله وصحبه أجمعين
In the name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon His noble Prophet, upon his family and all of his companions
As far as introductions go, when we write about the scholars, we usually mention what books said scholar had or wrote. However, in the case of Imam Abu Haneefah, it warrants a separate post, since there is much talk among the scholars regarding the works of Abu Haneefah, may Allaah have mercy upon him. It is noteworthy that many fanatics of Abu Haneefah, those who lack knowledge, and lack the ability to research, quote articles from misguided websites as their proofs, so we will - In sha Allaah - address them as well.
Note: For the sake of brevity, I have only talked about narrators whose inclusion in the chain is relevant.
Works
There are multiple books which have been ascribed to imam Abu Haneefah, upon you are their names:
- (1) Al-Fiqh Al-Akbar, by the narration of Hammad ibn Abi Haneefah.
- (2) Al-Fiqh al-Akbar, by the narration of Abu Mutee' al-Balkhi, it is also called Al-Fiqh Al-Absat
- (3) Al-'Aalim wa'l Muta'allim, by the narration of Abu Muqaatil as-Samarqandi.
- (4) Risalah 'Ila Uthmaan al-Batti, by the narration of Abu Yoosuf.
- (5) Al-Wasiyah, by the narration of Abu Yoosuf.
1. Al-Fiqh Al-Akbar, by narration of Hammad ibn Abi Haneefah
It is a small treatise that includes the fundamentals of religion, such as issues of attributes, faith, destiny, prophethood, and the Hereafter, in simple and concise terms. It is not detailed to a great extent, nor is evidence provided for statements except in some places.
This treatise gained wide fame, especially among the Hanafis, and several scholars have written explanations on it. The number of its commentaries reached fifteen, notable ones being of Mullah 'Ali al-Qaari, and of Al-Maghnisawi.
Chain: The manuscript of Shaykh 'Aarif al-Hikmat in Madeenah (Collection 234)
Ali ibn Ahmad al-Faarisi from Nasr ibn Yahya from Ibn Muqaatil from 'Isaam ibn Yoosuf, from Hammad ibn Abi Haneefah from his father.
Narrator Analysis
There is no biography for him, essentially making him unknown.
He is Nasr ibn Yahya al-Balkhi, it was also said Nusayr. He studied Fiqh from Abu Sulaymaan al-Jurjaani, Abu Ghiyaath al-Balkhi narrated from him. Furthermore, he died in 468 AH. There is no praise or criticism mentioned on him by the scholars of hadeeth therefore he is unknown.
He is Muhammad ibn Muqaatil al-Raazi, from the people of opinion, known for being a jurist. He narrated from Sufyaan ibn 'Uyaynah, Wakee', and Salm ibn Fadl. Muhammad ibn Ayyub, Hamd ibn Hakeem at-Tirmidhi, and Al-Husayn ibn Ahmad narrated from him.
Imam Adh-Dhahabi and ibn Hajar al-'Asqalaani both said, "Weak". Imam Al-Bukhaari said, "To fall from the heaven to the earth is better for me than to narrate from Muhammad ibn Muqaatil al-Raazi."
He is 'Isaam ibn Yoosuf al-Balkhi. He narrated from Sufyaan, Shu'bah, while 'Abd as-Samad ibn Sulaymaan and others narrated from him. He was known for his Fiqh and was made a Qaadhi, and he was from the companions of Abu Yoosuf, may Allaah have mercy on him.
Ibn Sa'd said about him, "He was weak in hadeeth according to them (i.e. scholars of hadeeth)." Ibn 'Adi said, "He narrated from Ath-Thawri, and others, narrations which are not relied upon." Al-Khaleeli said, "Truthful". Ibn Hibban mentioned him in Ath-Thiqaat, and said, "He was established in Hadeeth, but he made mistakes."
The son of Abu Haneefah, may Allaah have mercy on him. He narrated from his father.
Ibn Khalkan said, "He was upon the madhab of his father, and he was good and righteous." Ibn 'Adi said, "I do not know from him an established narration." Adh-Dhahabi said, "Ibn 'Adi and others weakened him because of his memory."
Judgement
Therefore, from the way of the chain, this book cannot be authentically attributed to Imam Abu Haneefah, may Allaah have mercy on him.
While the book is mentioned among the works of Abu Haneefah by multiple credible scholars, it is still more likely that it is a work that comes after Abu Haneefah, may Allaah have mercy on him.
The 13th century Hanafi scholar Shiblee an-Nu'maani in his book "Seerah an-Nu'maan" has written about the attribution of this book to Abu Haneefah. He writes and criticizes the attribution in two ways: its content and chain.
In regard to its contents, An-Nu'maani criticizes the word usage, and writing style. He mentions how the style does not resemble the speech that would have been prevalent during the time of the Imam. More so, in the book, there are various advanced words used which should not have existed during the time of Imam Abu Haneefah since these words came from Greek philosophy which was still in its infancy during his time as many books were still untranslated.
As for the chain, then his criticism is not as detailed as his criticism of the contents. He, however, does mention that the chain to this book is not authentic, and therefore it is likely that this book was crafted much later, and attributed to Abu Haneefah, or that one of his students wrote it, and attributed it to him.
See [Seerah an-Nu'maan]. (May Allaah bless the brother who read through the relevant parts, and summarized it)
From the contemporaries, Shaykh Muhammad Abu Zahra denied attribution of this book to Imam Abu Haneefah, see [أبو حنيفة حياته وعصره آراؤه الفقهية]
Shaykh Muhammad ibn Saleh al-Munajjid also denied its attribution (Source).
Shaykh Muhammad ibn Abd ar-Rahmaan al-Khamees also says it is not authentically attributed to him. See [Sharh al-Fiqh al-Akbar]
Note: Response to an Article
Before we continue to the next book, we will answer an article that is often quoted titled The status of the book Fiqhul Akbar among the scholars of the past, from the website Islamqa.org in response to Shaykh Saleh al-Munajjid's article.
As for the book containing opinions contrary to the Ahl al-Sunnah wa al-Jama'ah, this is another mistake by the Shaykh ...
If we are to attribute this book to Imam Abu Haneefah, then there are a bunch of problems for the author of the article, and the creed of Abu Haneefah. We will mention a few such problems.
Firstly, the website promotes the opinion which is not held by the author of al-Fiqh al-Akbar. In the chapter regarding the speech of Allaah, it says
The Quraan is the speech of Allaah in the mushafs recorded, in the hearts preserved, and upon the tongues recited, and upon the Prophet (peace be upon him) revealed.
Meanwhile, from the Islamqa.org article titled. Is the Quraan created or uncreated?, it says
So far as written and recited words of Quran are concerned, these are the created ones and they are not the attribute of Allah, but they indicate to the Words of Allah
So there is a direct contradiction to what the author of al-Fiqh al-Akbar has mentioned..
Secondly, from the Islamqa.org article titled, qualities of Allaah
According to latter generation scholars and some of the former, it is permissible to interpret these Qualities in a metaphoric manner, i.e. conveying a broader meaning that humans can understand. [...] These meanings do not go contrary to any Law of Qur'aan and Hadeeth, nor are they different or contrary to the Attributes of Almighty Allah.
However, the author of Al-Fiqh al-Akbar states,
And He has a hand, a face, a being, like how Allaah has mentioned in the Quraan from the mention of the face, the hand, the being, and they are His attributes with a how, and it is not said, 'his hand is his power or blessing', because there is denial of the attributes in it, and it is the saying of the Qadariyyah, and Mu'tazilah. Rather His hand is His attribute without a how, and His anger and pleasure are two attributes from the attributes of Allaah without a how.
Therefore, per the author, the act of interpreting the attributes of Allaah is from the actions of the Mu'tazilah. He denies it, and rather affirms Tafweed al-Kayfiyyah, meaning to affirm the meaning, and leave the howness of it to Allaah.
Thirdly, the author of al-Fiqh al-Akbar states,
And Allaah the most High is one, but not in number.
This is in direct contradiction to what Allaah has mentioned countless times in the Quraan, that He is one, alone, with no partners to share in His Lordship, Divinity, or Names and Attributes. Allaah says,
فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَـٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًۭا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ
So believe in Allāh and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allāh is but one God. [An-Nisaa 4:171]
And He said, may He be exalted,
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَـٰثَةٍۢ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّآ إِلَـٰهٌۭ وَٰحِدٌۭ ۚ
They have certainly disbelieved who say, "Allāh is the third of three." And there is no god except one God. [Al-Ma'idah 5:73]
And,
قُلْ هُوَ ٱللَّهُ أَحَدٌ
Say, "He is Allāh, [who is] One. [Al-Ikhlaas 112:1]
So what is this, if not Allaah saying that He is the only one, alone, in number as He negates and denies that He is three, as the Christians claim. If this usage is correct, what is wrong with the Christians if they say God is three, but not in number? Therefore, this is a blatant mistake, and preposterous to attribute to Abu Haneefah.
Fourthly, the book states,
And our recitation of the Quraan is created.
The first issue with this is that this saying did not exist during the time of Abu Haneefah (d. 150 AH). Rather it came during the time of Ahmad ibn Hanbal (d. 241 AH).
The second issue is that this saying has been warned against by scholars of Ahlus-Sunnah wa'l Jama'ah, and there are severe words against the one who says it
Abu 'Uthmaan as-Saabooni, whom Adh-Dhahabi called "Shaykh al-Islam", in his book [عقيدة السلف وأصحاب الحديث] said,
As for the recitation of the Quraan, then Shaykh Abu Bakr al-Isma'eeli al-Jurjaani mentioned in his book which he wrote for the people of Jeelan, he said in it 'The one who claims that his recitation of the Quraan is created -intending by it the Quraan- has said the Quraan is created.
He then says,
Ibn Mahdi at-Tabari mentioned in his book 'Al-'Itiqaad' which he wrote for the people of this land that the way of the Ahlus Sunnah wa'l Jama'ah [...] 'and whoever says the Quraan with my recitation is created, or that his recitation with it is created, then he is an misguided ignorant, a disbeliever in Allaah, the Majestic.
In the book, he quotes Ibn Jareer who in turn is quoting Ahmad ibn Hanbal who said,
Anyone who says that my recitation of the Quraan is created is a Jahmi.
After quoting Ibn Jareer from his book al-'Itiqaad, As-Saabooni says
What he narrated from Ahmad about the Lafdhiyyah actually being Jahmiyyah themselves is indeed accurate. He said this because Jahm and his followers spoke explicitly about the Quraan being created, while those who spoke about the recitation [of Quraan] gradually inched their way towards saying that the Quraan was created. They were afraid of Ahlus-Sunnah in that time, so they would not speak clearly about their belief that the Quraan was created. Rather, they mentioned this issue about the recitation. They intended to say that the Quran, with our recitation, is created, so Ahmad called them Jahmiyyah. It is also reported from him that he said, "The Lafdhiyyah are worse than the Jahmiyyah."
In addition to that, Imam Ibn Abi Haatim said, "I asked my father (i.e. Abu Haatim) and Abu Zur'ah about the views of the Ahlus-Sunnah regarding the fundamentals of the religion, and what they found the scholars upon in all of the cities, and what they held as their creed in that regard, so they both said:
We found the scholars in all of the cities: in the Hijaaz, in Iraaq, in Egypt, in Shaam, in Yemen, and it was from their position that: (35) And whoever says: “My recitation of the Quraan is created”, then he is a Jahmi, or: “The Quraan with my recitation is created”, then he is a Jahmi.
(Source)
So there is no way this book could be authentically attributed to Abu Haneefah, may Allaah have mercy upon him.
2. Al-Fiqh Al-Akbar (or Al-Absat), by narration of Abu Mutee' al-Balkhi
This is another small treatise in which Imam Abu Haneefah responds to the questions of his student, Abu Mutee' al-Balkh. It contains detailed answers, unlike the version of Hammad ibn Abi Haneefah's narration, which provides a general and simplified overview of fundamental religious issues. The views expressed in this message generally do not differ from those found in his other attributed writings. However, it elaborates more on issues of divine justice and destiny, as well as some aspects of faith.
Chain: Dar al-Kutub within collection 64-215.
Abu Bakr al-Kasaani from Al-'Ala as-Samarqandi, from Abu Ma'een an-Nasafi, from Abu Abdullaah Al-Husayn ibn Ali, known as al-Fadl, from Abu Maalik Nasraan ibn Nasr al-Khutli, from Ali ibn al-Hasan ibn Muhammad al-Ghazaal, from Abu al-Hasan Ali ibn Ahmad al-Farisi, from Nasr ibn Yahya, from Abu Mutee' al-Hakam ibn Abdullah al-Balkhi, from Abu Haneefah
Narrators Analysis
He is Al-Husayn ibn 'Ali, he is Al-Alma'i al-Kaashighri. Imam adh-Dhahabi said, "He is accused of lying", and as-Sama'ni said, "A virtuous, pious, Shaykh, but most of his narrations and ahadeeth are considered unreliable. His name is al-Husayn though he was known as al-Fadl. He authored many works on Hadeeth, possibly exceeding one hundred and twenty volumes, the majority of which are weak."
The companion of Abu Haneefah, may Allaah have mercy on him, from Balkh, which is in Khurasan. He narrated from Hisham ibn Hassan and Ibn 'Awn, while Ahmad ibn Munee', and Khallad ibn Aslam as-Saffaar narrated from him. He died in 199 AH.
Yahya ibn Ma'een said, "He is nothing" and once "weak", Ahmad ibn Hanbal said, "Nothing should be narrated from him", Abu Dawood said, "They (i.e. muhaditheen) abandoned his hadeeth, and he was a Jahmi", Abu Haatim said, "He was a Murji', weak in hadeeth", Al-Bukhaari and An-Nasaa'i weakened him, Ibn 'Adi said, "He is clear in weakness, most of what he narrated is not corroborated."
Judgement
Yet again, the chain is not authentic till the way of Abu Haneefah, may Allaah have mercy on him. Therefore, it is established that this book could not be Abu Haneefah's. That also seems to be the general saying of the scholars regarding this, although some contemporaries like Abu Zahrah differed on this, and said it was indeed Abu Haneefah's book.
What is most likely is that this book is Abu Mutee's, rather than Abu Haneefah's, and that he asked him these questions, and noted them down. While some of these questions can be found through different routes, so some of them may be authentic, some of them are not authentic, and contradict what At-Tahaawi has mentioned in his book as being the creed of Abu Haneefah.
Imam adh-Dhahabi said, "Companion of the book Al-Fiqh al-Akbar". This is an indication that Imam ath-Thahabi attributed the book to Abu Mutee'.
Likewise, 'Abd al-Hayy al-Lucknowi also said, "Abu Mutee' al-Balkhi, companion of Abu Haneefah, and companion of Al-Fiqh al-Akbar."
Anwar Shah al-Kashmeeri said in his book [فيض الباري على صحيح البخاري]:
The scholars of hadeeth are on that it (i.e. the book) is not from his work, but rather it is the work of his student Abu Mutee' al-Balkhi...
3. Al-Aalim wa'l Muta'llim, by narration of Abu Muqaatil as-Samarqandi
It is another small treatise in which the Imam responds to the questions of his student Abu Muqaatil Hafs ibn Saalim as-Samarqandi. He begins by emphasizing the importance of knowledge and action, stating that action follows knowledge, and that knowledge with a little action is more beneficial than ignorance with a lot of action.
This treatise is by far the most odd one out as it contains many things which go against what the Imam believed and called towards, such as allowing using analogical deduction for 'Aqeedah despite the fact this goes against his own statements, and goes against the consensus of the Muslims that only wahy (revelation) can establish belief. Similarly, it includes him promoting and encouraging the learning of 'Ilm al-Kalaam when it is narrated in abundance from him and his companions that they disallowed it, and prohibited it.
Chain 1: Manuscript in Dar al-Kutub al-Misriyyah no. 34147.
Shaykh Abu al-Hasan Ali ibn Khaleel ad-Dimashqi, from Abu al-Hasan Burhaan ad-Deen Ali ibn al-Hasan al-Balkhi, from Abu Ma'een an-Nasafi, from his father Muhammad an-Nasafi, from Abd al-Kareem ibn Moosa al-Bazdawi an-Nasafi, from Abu Mansoor al-Matureedi, from Abu Bakr Ahmad ibn Ishaaq al-Juzjaani, from Abu Sulaymaan Moosa ibn Sulaymaan al-Juzjaani, from Muhammad ibn Muqaatil al-Raazi, and they both from Abu Mutee' al-Balkhi and 'Isaam ibn Yoosuf, and they both from Abu Muqaatil Hafs ibn Salm as-Samarqandi, from Abu Haneefah.
Narrator Analysis
Father of Abu al-Ma'een an-Nasafi. There is no biography for him.
He is Muhammad ibn Muhammad ibn Mahmood al-Matureedi, from Maturid. Towards him, the madhab of the Matureediyyah originate from.
Despite all the claims of him being some great scholar, calling him "imam of guidance" or "Imam al-Mutakallimeen", we actually find no saying from any of the early scholars on him, at all. No praise, no criticism, it is as though he was completely unknown! Even the later scholars from the Muhaditheen like Adh-Dhahabi, or Ibn Hajar, do not mention his status as a narrator. Therefore, his condition is not known, and he cannot be relied upon in any narration.
As came before.
As came before.
As came before.
Ibn 'Adi said, "He has many ahadeeth, and issues similar to or worse than what has been mentioned occur in his narrations. He is not someone whose reports can be relied upon", Ibn Hibban said, "He came with odd things that had no base", Al-Haakim said, "He narrated fabricated narrations from Mis'ar, Ayyub, and Ubaydullah ibn Umar", As-Sulaymaani said, "He is counted from those who fabricate hadeeth", Ad-Daraqutni and Qutaybah ibn Sa'eed deemed him unreliable, Adh-Dhahabi said, "One of the rejected ones", Abdur Rahmaan ibn Mahdi called him a liar, and also said, "By Allaah, it is not permissible to narrate from him", Wakee' also called him a liar. An important thing to note is Wakee' narrates from Abu Haneefah as well, and is counted from one of those who gave verdicts on his opinion. And he calls Abu Muqaatil a liar when it comes to narrations. Therefore, the just mind gives precedence to Wakee' over Abu Muqaatil
Chain 2: The chain of al-Makki in Manaqib Abi Haneefah
Al-Makki, from Abu Hafs Umar ibn Muhammad an-Nasafi, from Abu Ali Al-Hasan ibn Abdul Malik an-Nasafi, from al-Imam Ja'far ibn Muhammad al-Mustaghfari an-Nasafi, from Abu Umar and Muhammad an-Nasafi from al-Imam Abu Muhammad al-Haarithi al-Bukhaari, from Muhammad ibn Yazeed, from al-Hasan ibn Saleh, from Abu Muqaatil, from Abu Haneefah
Narrator Analysis
As-Sama'ni said, "He was a pious, fearing, imam. He wrote all from tafseer, and hadeeth", until he said, "When I visited him in Samarqand, I borrowed a number of his books, and I saw in them many mistakes, beyond limit, so I realized he is someone who loved hadeeth, but was not blessed with understanding it."
Adh-Dhahabi said, "He was truthful himself, but he narrated fabricated ahadeeth in topics without noticing them."
He is not known.
It is unclear which Muhammad an-Nasafi this is.
Ibn al-Jawzi mentioned from Abu Sa'eed al-Rawas, "He was accused of fabricating hadeeth", As-Sulaymaani said, "He would attribute this chain of transmission to this text, and this text to this chain of transmission. This is a form of fabrication (i.e. He would switch up chains and texts)", Abu Zur'ah said, "Weak", Al-Khateeb said, "He was known for having strange, anomalous, and odd reports, and he is not a reliable authority."
No biography exists for him
As came before.
Judgement
Hence, the judgement upon it is that this cannot be the work of Abu Haneefah when the chains for these books are absolutely weak, and narrated by people who cannot be depended upon.
This is why As-Sulaymaani attributed this book to Abu Muqaatil as-Samarqandi, rather than to Abu Haneefah.
Anwar Shah al-Kashmeeri also denied the book as being of Imam Abu Haneefah.
Shaykh Abu Zahra also denied it in his book which has been mentioned previously.
Al-Mu'allimi also questions the attribution to Abu Haneefah
4. Risalah to Uthmaan al-Batti, by narration of Abu Yoosuf
It is a short letter, said to have been written by Imam Abu Haneefah to the judge of Basrah Uthmaan al-Batti, in response to a letter he had sent to Imam Abu Haneefah. When the judge was informed that Abu Haneefah held the view of the Murji'ah, and thus wrote a letter to him. In reply, Abu Haneefah sent this letter to refute the accusation of being from the Murji'ah.
Chain: Collection no. 234 of Library of Shaykh 'Aarif al-Hikmat in Madeenah
Hussam ad-Deen Husayn ibn Ali ibn al-Hajjaj as-Sighnaaqi, from Haafidh ad-Deen Muhammad ibn Muhammad ibn Nasr al-Bukhaari, from Shams al-'Aimmah Muhammad ibn Abd as-Sattaar al-Kurdi, from Burhaan ad-Deen al-Marghinaani, from Dhiya' ad-Deen ibn al-Husayn ibn Naasir ad-Deen an-Nusookhi, from 'Ala ad-Deen Abu Bakr Muhammad ibn Ahmad as-Samarqandi, from Abu Ma'een an-Nasafi, from Abu Zakariyyah Yahya ibn Mutarraf al-Balkhi, from Abu Saleh Muhammad ibn al-Husayn as-Samarqandi, from Abu Sa'eed Muhammad ibn Bakr al-Busti, from Abu al-Hasan Ali ibn Ahmad al-Faaris, from Nasr ibn Yahya al-Balkhi, from Muhammad ibn Sama'ah at-Tameemi, from Abu Yoosuf from Imam Abu Haneefah.
Narrator Analysis
He is not known.
He is not known.
As came before.
As came before.
Judgement
A line of unknown people narrating a letter which contradicts what Imam at-Tahaawi, and others noted from Abu Haneefah. This too cannot be considered authentically attributed to him.
5. Al-Wasiyah, by narration of Abu Yoosuf
A short letter that covers some issues of fundamental beliefs, such as faith, predestination, and the Quraan, affirming that it is the word of Allaah and not created, among other topics.
Chain: As in Ibid.
From Hussam ad-Deen to Abu Ma'een an-Nasafi (the same chain as before), from Abu Taahir Muhammad ibn al-Mahdi al-Husayni from Ishaaq ibn Mansoor as-Sayaari, from Ahmad ibn Ali as-Sulaymaani, from Haatim ibn 'Aqeel al-Jawhari, from Abu Abdullah Muhammad at-Tameemi, from Abu Yoosuf, from Abu Haneefah
Narrator Analysis
He is not known.
He is not known.
He is not known.
He is not known.
Judgement
Like the judgement we gave before, an entire string of unknown individuals narrating a book from Abu Haneefah is not evidence in any shape or form that this book be attributed to him.
Conclusion
So all praise is due to Allaah who has allowed us to verify and share the fact that Imam Abu Haneefah has no book that can be attributed to him with an authentic chain of narration. Even some of the Hanafis such as those whom we mentioned above have stated how many attributed books to him are instead books of his students who perhaps intend to support their views by attributing these books to him, seeking by it legitimacy. This is known to happen unfortunately so it is not unlikely that the same has happened here. Especially in regards to books which go against what is authentically narrated from him and his companions.
The dominant opinion is in fact that Abu Haneefah authored no books at all. It is written in Tareekh at-Turath al-'Arabi (3/32):
The judgment on the authenticity of attributing books to Abu Haneefah is one of the difficult matters in the history of Arabic heritage. The dominant opinion tends towards Abu Haneefah not having authored a single book.
And Allaah knows best.