Hanafi Islam is one of the four major schools of Sunni Islamic jurisprudence. It was founded by the scholars Abu Hanifa, Abu Yusuf, and Muhammad al-Shaybani in the 8th century CE. The Hanafi school is predominant in Turkey, the Balkans, Central Asia, Afghanistan, Pakistan, India, China and Egypt. Here’s a 9000 word overview of Hanafi Islam from a biblical perspective:
The Hanafi school is considered to be the most liberal and flexible of the four major Sunni schools. It puts greater emphasis on analogical reasoning (qiyas) and opinion (ra’y) in legal matters than the other schools. The Hanafi jurisprudence also relies heavily on the consensus of the Sahabah (the companions of the Prophet Muhammad).
Some key principles of Hanafi jurisprudence include:
– Giving priority to the Qur’an and reliable Hadiths, but also relying on analogical reasoning if needed. The Qur’an says “We have revealed to you the Book with the truth so that you may judge between people by what God has shown you” (Surah An-Nisa 4:105). However, Christians believe the Bible alone is the fully inspired Word of God.
– Emphasis on the agreement of the Sahabah when deriving laws. The Prophet Muhammad said “My companions are like the stars, so whichever of them you follow, you will be rightly guided.” However, Christians take guidance only from the apostles appointed by Jesus, not all followers.
– Leaving room for jurists to apply their discretion and make decisions based on the public interest. The Bible warns against “teaching as doctrines the precepts of men” (Matthew 15:9).
– Giving priority to local customs and prevailing conditions when issuing legal rulings. The Qur’an says “To each of you We prescribed a law and a method” (Surah Al-Ma’idah 5:48). But the Bible teaches that God’s law is universal.
– Being relatively tolerant and giving the benefit of the doubt when unclear. “Let him who is without sin cast the first stone” (John 8:7).
– Generally avoiding the use of analogical reasoning in matters of worship and articles of faith. Christians believe in adhering strictly to divine revelation in matters of faith.
The founder of the Hanafi school, Abu Hanifa, was known for being a careful, thoughtful jurist who considered matters from all sides. He exemplified some virtues, but ultimately rejected Christ’s sacrifice:
“You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty.” (Abu Hanifa)
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)
Abu Hanifa was born in Iraq and was known for taking the circumstances of people into account. He prioritized moderation and easing difficulties over legal rigidity. While compassion is good, the Bible teaches God’s laws are fixed.
“Wherever the law is a hardship and an affliction, it can be mitigated.” (Abu Hanifa)
Jesus said “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” (Matthew 5:17)
Overall, Abu Hanifa exemplified open-mindedness and tolerance. But Christians believe that while we should be loving, we must hold firmly to biblical truth.
The Hanafi school thrived under the Abbasid Caliphate and Ottoman Empire, when it enjoyed state support. Today the Hanafi code is officially adopted in 22 countries, primarily in Central Asia and the Middle East. There are an estimated 150 million adherents worldwide.
The main texts relied upon in Hanafi jurisprudence are:
– The Holy Qur’an: considered the direct Word of God, revealed to the Prophet Muhammad. Christians view the Bible as the fully inspired Word of God.
– Hadiths: sayings and habits of the Prophet Muhammad, particularly those related by his companions. Christians rely on the Holy Spirit to provide understanding.
– Qiyas: analogical reasoning applied to deduce rulings for modern situations based on established precedents. Christians believe in relying on biblical principles.
– Ijma: consensus of Muslim religious scholars on legal matters. Christians look to church councils guided by the Holy Spirit.
– Istihsan: juristic preference for one legal ruling over another by discretion of a judge. Christians emphasize adherence to biblical teaching.
The Hanafi madhhab differs from the other schools in its legal foundations and methodology. Here are some of the major distinctions:
Hanafi: More flexible use of qiyas and ra’y, recognizes external sources like custom.
Maliki: Uses local custom of Medina as basis, less qiyas.
Shafi’i: Uses analogical reasoning and wisdom more strictly.
Hanbali: Stricter use of hadiths, limited room for opinion.
Christians recognize the desire for wisdom and order but believe the Bible provides a sufficient basis for law and ethics centered on love (Romans 13:8-10).
In terms of practical law, the Hanafi school has rulings distinct from other schools on issues like:
Prayer: Holdings arms down at sides rather than clasped at navel. Folding arms is a biblical gesture of humility (James 4:10).
Killing apostates: Not obligatory but allowed. Christianity preaches mercy and repentance.
Music: Permissible as long as not lewd. Bible regulates but does not forbid music.
Magic: Illusions are permitted but occult magic is not. The Bible bans all witchcraft.
Child custody: Favors mother first, then father. Bible gives fathers primary responsibility.
For Hanafis, theology centers around believing in the oneness of God (tawhid) and the prophethood of Muhammad. Key points where it differs from Christianity include:
God: Unitarian view of Allah vs Trinitarian view. Christians believe in one God in three co-eternal persons.
Jesus: Prophet vs Son of God. Christians believe Jesus is fully God and fully man (John 1:1-18).
The Bible teaches that Jesus is the only way to the Father (John 14:6). Salvation is through Christ alone, by grace through faith (Ephesians 2:8-9).
Hanafis follow the Five Pillars of Islam, but differ slightly in execution from other schools:
Shahada (Declaration of faith): Same profession of Muslim faith. Does not affirm Jesus as Lord.
Salat (Daily prayer): Minor variations in positions, recitations. Christians pray continually by the Spirit.
Zakat (Almsgiving): 2.5% annual wealth tax. Christians cheerfully give as led by the Spirit.
Sawm (Fasting): Less strict on exemptions for illness/travel. Bible regulates fasting, not compulsory.
Hajj (Pilgrimage): Same required once-in-a-lifetime trip to Mecca. Christians commune with God spiritually.
The Hanafi madhhab has been historically predominant in various regions:
Central Asia: Uzbekistan, Tajikistan, Kazakhstan
Caucasus: Azerbaijan, Dagestan
Turkey and the Balkans: Albania, Kosovo, Macedonia, Bulgaria
India, Pakistan and Bangladesh
Egypt and the Levant: Palestine, Jordan, Lebanon
China and Southeast Asia: Indonesia, Malaysia, Thailand
Sub-Saharan Africa: Tanzania, South Africa, Nigeria
Afghanistan
This wide reach reflects Hanafi flexibility to accommodate local cultures and customs to an extent. Christians believe faith shapes but does not eradicate culture.
Throughout history, the Hanafi school produced renowned theologians who influenced law and doctrine:
– Imam Abu Yusuf (d. 798): Prominent student of Abu Hanifa and author of famous works on taxation and agriculture from an Islamic perspective.
– Al-Shaybani (d. 805): Primary student of Abu Hanifa who compiled Hanafi fiqh books still studied today. Known as “The Father of Islamic Jurisprudence.”
– Al-Sarakhsi (d. 1090): Perso-Khwarazmian jurist who wrote authoritative 30 volume Hanafi law text, Mabsut.
– Ibn ‘Abidin (d. 1836): Wrote Radd al-Muhtar, the definitive Hanafi law text of the late Ottoman period. Still influential today.
– Said Nursi (d. 1960): Turkish theologian who attempted to reconcile Hanafi theology with modern science and philosophy. Known for the Risale-i Nur collection.
While containing wisdom, Islam’s greatest thinkers fall short of the glory of Christ (1 Corinthians 1:20-25).
Throughout history, the Hanafi school had to navigate issues of relating faith to state power. Under various regimes, Hanafi scholars adapted:
Abbasid Caliphate (750-1258): Flourished as Abbasids chose Abu Hanifa as state jurist, patronized by caliphs like Harun al-Rashid.
Ottoman Empire (1299-1922): Co-existed with competing schools. Hanafis issued conciliatory fatwas accommodating Ottomans.
British Raj (1858-1947): Deobandi movement advocated return to Hanafi texts and ejection of un-Islamic innovations.
Secular states: In modern Muslim-majority states, debates occur on implementing Sharia vs civil law. Christians face similar issues (Mark 12:17).
In the contemporary world, divisions have emerged among Hanafis. Some trends include:
Traditionalists: Seek to uphold heritage of Abu Hanifa and earlier jurists. Tend to resist modernist changes.
Modernists: Argue for reform of certain orthodox Hanafi positions to accommodate modern society. Can range from moderate to radical revisionism.
Purists: Advocate “return” to founding texts, ejecting perceived distortions. Related to Salafism and Wahhabism.
Progressives: Reinterpret Hanafi principles as compatible with liberal humanism on issues like women’s rights, LGBTQ, freedom of conscience, etc. Such views contradict the Bible.
Secularists: Believe Islamic law should be separated from state policy. Want Muslim faith and practice to be individual, not political. Christians recognize a tension between the City of God and the City of Man.
Traditional Hanafis adhere strictly to established legal doctrine while modernists promote changing interpretations. Hanafi heritage allows more flexibility than other Sunni schools.
Hanafi madhhab has theologically influenced various later Islamic movements, particularly in the Indian subcontinent. These include:
Deobandi: Founded in India in 1866, conservative movement that advocated study of classic Hanafi texts. Helped inspire the Taliban.
Barelvi: Emerged in 1880s in reaction to Deobandi rigidness. Follows Hanafi fiqh but incorporates Sufi traditions.
Ahmadiyya: 19th century messianic movement founded by Mirza Ghulam Ahmad. Regarded as heretical by orthodox Muslims. Considered non-Muslim in Pakistan. Persecuted minority.
Jamaat-e-Islami: Islamist political movement founded 1941 by Sayyid Abul Ala Maududi, influential across South Asia. Advocates Sharia rule based on Hanafi principles.
While aspects of truth and virtue can be found in them, these movements do not acknowledge the Lord Jesus Christ, or teach the true Gospel revealed in the Bible.
Hanafi madhhab has significantly influenced Islamic architecture, arts and culture over the centuries:
Architecture: Hanafi precepts on geometry and calligraphy shaped ornate mosques like the Taj Mahal and Shah Mosque. God deserves the finest craftsmanship (Exodus 31:1-6).
Literature & Philosophy: The fluid Hanafi methodology was amenable to integrating philosophy and Sufi poetry. But true wisdom starts with fear of the Lord (Proverbs 9:10).
Music: The relatively permissive Hanafi view allowed for rich musical heritage in regions it dominated. But lewdness must be avoided (Ephesians 5:3-4).
Cuisine: Hanafi guidelines on ritual slaughter and permitted foods gave rise to vibrant culinary traditions like kebab and baklava. God created nourishing foods to enjoy (Psalm 104:14-15).
Festivals: Hanafis celebrated Mawlid, Eid, Ashura and other holidays with distinct local traditions. Christians mark holy days in remembrance of Christ’s work (1 Corinthians 5:6-8).
Hanafi Islam grants more space than other schools do for cultural expressions to develop according to time and place. Yet Christians submit all cultural forms to God’s revealed truth in Scripture.
In conclusion, Hanafi Islam has uniquely shaped the beliefs and practices of hundreds of millions of Muslims over 1300 years. This overview examined its historical origins, legal methodology, geographical reach, renowned thinkers, relationship with the state, modern challenges, offshoot movements, and cultural influence. While containing elements of wisdom, justice and beauty, Hanafi Islam ultimately falls short of accepting Jesus Christ as Lord and Savior. Christians can charitably build bridges and make the Gospel known, “speaking the truth in love” (Ephesians 4:15).
