Defining The Hanafi School

Hanafi Islam is the largest school of Sunni Islamic jurisprudence (fiqh). It is a legal school, or madhhab, named after the 8th-century jurist Abu Hanifa (c. 699–767 C.E.) of Kufa in Iraq. Within Sunni Islam there are four major madhhabs—Hanafi, Maliki, Shafi‘i, and Hanbali. Each school affirms the Qur’an and the Sunnah as primary authorities, yet they differ in legal methodology and in how they organize and apply secondary evidences to derive rulings. The Hanafi school is characterized by a method that strongly systematized analogical reasoning (qiyās), juristic preference (istiḥsān), and attention to custom (‘urf), while maintaining an avowed loyalty to the Prophet’s practice as preserved in hadith.

Because of its historical adoption by the Abbasid bureaucracy and later by the Ottoman Empire, Hanafi law became the default legal school across much of the Muslim world. Today it predominates from Turkey and the Balkans through Central Asia, Afghanistan, the Indian subcontinent, and large portions of the global diaspora originating from those regions. Many Muslims who identify simply as “Sunni” in these areas are, in their devotional practice and legal assumptions, functionally Hanafi.

From a Christian and biblical apologetic perspective, it is essential to understand Hanafi Islam accurately, not as a monolith but as a coherent legal tradition that shapes worship (ʿibādāt), transactions and family law (muʿāmalāt), and social norms. This accurate understanding enables sound, respectful, and uncompromising gospel engagement. The goal is not to caricature but to assess Hanafi Islam in the light of the inspired, inerrant, and infallible Word of God and to set forth the exclusive lordship and saving work of Jesus Christ.

Historical Origins And Consolidation

Abu Hanifa: The Founder In Kufa

Abu Hanifa al-Nuʿmān ibn Thābit was born in the region of Kufa and became renowned for scholarship, piety, and a disciplined use of reason in legal questions. He did not author a comprehensive code; rather, his positions were preserved and developed by his foremost students—especially Abu Yusuf (d. 798 C.E.) and Muhammad al-Shaybānī (d. 805 C.E.). These disciples expanded and systematized the school, producing compendia that came to define Hanafi fiqh for judges and students.

Baghdad, Transoxiana, And The Ottoman Adoption

The Abbasid caliphate drew on Hanafi jurists for judicial posts, which spread the school’s influence across Iraq and into Central Asia. Over the centuries, Hanafi jurisprudence integrated with the scholastic disciplines of legal theory (uṣūl al-fiqh) and legal maxims (qawāʿid fiqhiyyah). Centuries later, the Ottoman Empire adopted Hanafi fiqh as its official legal framework, compiling portions into a civil code known as the Mecelle in the 19th century. This codification shaped courts from the Balkans to the Levant and continues to influence modern personal status law in several nations.

Geographic Distribution And Social Reach

Hanafi Islam is the majority madhhab in Turkey, the Balkans (notably Bosnia and parts of Albania and Kosovo), the Caucasus, and much of Central Asia (e.g., Uzbekistan, Tajikistan). It is dominant in Afghanistan and remains the plurality in Pakistan, Bangladesh, and India among Sunni Muslims. Diaspora communities from these regions have carried Hanafi practice into Western Europe, North America, and beyond. In several countries with mixed Sunni populations, state courts apply Hanafi fiqh in personal status issues for parties who self-identify as Hanafi.

Core Legal Sources And Methodology

The Hierarchy Of Sources

Hanafi methodology organizes legal derivation around a hierarchy:

1. The Qur’an—considered the perfect, uncreated speech of God in classical Sunni theology; the primary text for rulings.

2. The Sunnah—the Prophet’s example as preserved in hadith; the school weighs hadith through recognized criteria.

3. Consensus (Ijmaʿ)—agreement of qualified jurists on a ruling; within Hanafi tradition, early consensuses carry decisive weight.

4. Analogical Reasoning (Qiyās)—deriving a ruling for a new case by analogy with a known text-based ruling due to a shared legal cause (ʿillah).

5. Juristic Preference (Istiḥsān)—departing from a strict qiyās to a stronger scriptural indication or a principle that avoids hardship, preserves public interest, or accords with more reliable evidence.

6. Custom (‘Urf)—long-standing customary practice that does not contradict the primary sources can specify or qualify rulings, especially in transactions.

Hanafi jurists carefully argue when and why istiḥsān is legitimate; it is not mere preference but a method to avoid rigid analogies that would yield injustice or impracticality. In commercial and administrative law this tool allowed significant flexibility.

The Kufa Environment And The Role Of Ra’y

Kufa’s early scholarly milieu included many Companions and Successors, yet hadith circulation there differed from Medina. This environment encouraged cautious use of reason (ra’y) to resolve cases when explicit texts or rigorously authenticated reports were lacking. The Hanafi school developed an internal hadith evaluation that sometimes accepted mursal (chain-gap) reports from trustworthy transmitters and weighed practice by senior Companions. Where a hadith was contested or solitary (āḥād) and conflicted with well-established principles or stronger textual evidence, Hanafis often favored the clearer principle. This method, while controversial to some, produced a coherent, predictable legal structure for diverse societies.

Categories Of Legal Rulings

Hanafi fiqh distinguishes categories with precision:

• Farḍ—obligatory by decisive proof (omitting is grave disobedience).

• Wājib—obligatory by slightly less decisive proof; denial is not disbelief but omission is blameworthy.

• Sunnah Muʾakkadah—emphatically recommended prophetic practice.

• Sunnah Ghayr Muʾakkadah—recommended but less emphatic practices.

• Mubāḥ—permissible or neutral.

• Makrūh Taḥrīmī—prohibitively disliked (near-haram), based on non-decisive proof.

• Makrūh Tanzīhī—discouraged but not sinful.

• Harām—forbidden by decisive proof.

The Farḍ/Wājib and dual Makrūh categories are signatures of Hanafi precision and have practical consequences in worship and judicial procedure.

Worship In Hanafi Practice (ʿIbādāt)

Purification (Ṭahārah)

Hanafi rulings detail nullifiers of ablution (wuḍūʾ), conditions for dry ablution (tayammum), and the status of materials like leather socks (khuffayn), which may be wiped over under defined conditions. The school’s criteria for ritual purity govern entry into prayer and recitation.

Prayer (Ṣalāh)

Hanafis specify times, movements, and recitations with attention to prophetic reports and Companion practice. Distinctive features include the categorization of elements as farḍ or wājib within prayer and particular rulings on raising the hands (rafʿ al-yadayn) or placement of the hands during standing. Congregational prayer, Friday prayer, and Eid prayers have detailed requirements. The school articulates excuses permitting joining or shortening prayers during travel and hardship.

Fasting (Ṣawm), Almsgiving (Zakāh), And Pilgrimage (Ḥajj)

In fasting, the school lists what invalidates the fast and when expiation (kaffārah) is due. In zakāh, Hanafi jurists meticulously define the nisāb (minimum wealth threshold), categories of wealth subject to almsgiving (including trade goods), and calculation periods. In ḥajj and ʿumrah, they delineate states of consecration (iḥrām), prohibitions, and remedies for violations (dam).

Transactions, Family Law, And Penal Codes (Muʿāmalāt, Aḥwāl Shakhṣiyyah, Ḥudūd)

Contracts And Commerce

Hanafi jurists crafted sophisticated rulings on sales, leasing, partnerships, agency, suretyship, and endowments (waqf). Istiḥsān and ‘urf often stabilize commercial practice, authorizing widely used instruments if they do not contradict texts. The school permits certain conditional sales and recognizes forward contracts under strict conditions, aiming to deter exploitation while facilitating trade.

Marriage, Divorce, And Inheritance

In marriage (nikāḥ), guardianship, dower (mahr), and the conditions for validity are carefully specified. The school’s doctrines on divorce (ṭalāq), triple pronouncement, waiting periods (ʿiddah), and reconciliation are highly influential in modern personal status codes. Hanafi inheritance law applies Qur’anic shares with precise fractional arithmetic, addressing residuaries (ʿaṣabah) and extended kinship complexities.

Public Law And Penalties

Hanafi treatments of ḥudūd (fixed penalties), qiṣāṣ (retaliation), and taʿzīr (discretionary punishments) demonstrate a keen concern for evidentiary integrity. Two upright witnesses are typically required for certain offenses; confessions must be clear and voluntary. The school’s procedural caution—again shaped by istiḥsān when applicable—often aims to prevent miscarriages of justice.

Non-Muslims, Apostasy, And Blasphemy In Classical Doctrine

Classical Hanafi texts discuss the dhimmah (protected status) of Jews and Christians under Islamic rule with jizya taxation and civil limitations. They also define penalties for apostasy and blasphemy. While modern states vary widely in application, classical doctrine includes legal disabilities and punishments that stand in open tension with a biblical understanding of religious liberty and the human conscience accountable first to Jehovah.

Theology Typically Associated With Hanafis

Many, though not all, Hanafis have historically aligned with the Māturīdī school of Sunni creed, particularly in Transoxiana and the Ottoman sphere. This theology affirms one God and the finality of Muhammad’s prophethood, upholds the Qur’an as God’s speech, and argues for a balance between divine decree and human responsibility. While individual Hanafis vary, classical creeds sharply reject the Deity of Jesus Christ and the historic crucifixion and resurrection. The Hanafi legal tradition itself is not a creed, but in lived practice Hanafi Muslims commonly hold these Sunni doctrinal denials of the gospel message.

Contrasts With Other Sunni Schools

• With Shāfiʿī: The Shafi‘i school gives more formal priority to authenticated hadith and is cautious about istiḥsān. Hanafis, while affirming hadith, more readily deploy analogy and juristic preference when texts are contested or limited in scope.

• With Mālikī: The Maliki school accords special weight to the practice of the people of Medina; Hanafis appeal more to reasoned analogy and custom in diverse urban settings like Kufa and Baghdad.

• With Ḥanbalī: The Hanbali school is often stricter in adhesion to transmitted reports and more skeptical of reasoned tools like istiḥsān. Hanafis argue that carefully constrained preference prevents hardship and serves justice.

These contrasts do not erase substantial overlap—especially in worship—but they do explain why daily practice and court rulings can differ among Sunnis.

Hanafi Islam In Modern Legal Contexts

Ottoman Legacy And Civil Codes

The Ottoman adoption of Hanafi fiqh stamped its concepts into courts and administration for centuries. The Mecelle, a 19th-century codification of Hanafi commercial principles, long influenced legal education. Even where states adopted European civil codes, personal status law often retained Hanafi logic.

South Asia, Central Asia, And Beyond

In Pakistan and Bangladesh, Hanafi doctrine shapes much of personal status law. In India, where Muslims live under a plural legal framework, Hanafi manuals and muftis influence community practice. In Afghanistan, Hanafi law continues to inform courts and social norms. Across Central Asia, post-Soviet religious revivals frequently reference Hanafi heritage, sometimes coupled with Sufi orders such as the Naqshbandiyya. Diaspora communities—whether Turkish in Germany or Pakistani in the UK—often carry Hanafi prayer timetables, marriage customs, and fatwa literature into their new contexts.

Strengths And Tensions Inside Hanafi Method

Strength: Systematic Coherence And Social Breadth

Hanafi fiqh commendably strives for coherence and predictability. Its categories and maxims allow judges and imams to navigate complex cases. By granting measured space to custom, Hanafi law can stabilize communities across cultures without abandoning core texts.

Tension: Text Versus Preference

The ongoing debate concerns how far istiḥsān and expansive analogy should shape rulings when a solitary hadith seems to point another way. Hanafis insist that juristic preference is anchored in stronger proofs and avoids hardship; critics argue that it can marginalize prophetic reports. This debate affects worship details and business law alike.

Tension: Classical Penalties And Contemporary Rights

Where Hanafi doctrine affirms restrictions on non-Muslims or penalties for apostasy, it contradicts the God-given responsibility of every person to seek and worship Jehovah without coercion. Coerced religion is not genuine faith. The prophetic and apostolic witness calls people to repent and believe, never to pretend belief under duress.

A Christian Apologetic Assessment

The Final Authority Of Scripture

The Bible is the inspired, inerrant, and infallible Word of God. Jehovah has preserved His Word with extraordinary fidelity; the Hebrew Old Testament and the Greek New Testament critical texts are 99.99% accurate to the originals. The claim that earlier revelations were irretrievably corrupted collapses before the manuscript evidence and the internal, cross-generational consistency of Scripture. Christians must be unmovable on this point. The Qur’an’s late assertions do not overturn the already established revelation Jehovah gave through Moses, the Prophets, and finally through His Son.

Jehovah, His Son, And The Spirit’s Work Through The Word

Jehovah is the one true God. Jesus is the Messiah, the unique Son whom Jehovah sent as the ransom for sinners. The Holy Spirit empowered the prophets and apostles and now guides only through the Spirit-inspired Word, not through an indwelling that bypasses Scripture. Salvation does not arise from law systems but from the redemptive work of Christ and the obedience of faith. The gospel does not endorse human violence, compulsion, or legalistic bondage; it transforms hearts and will reform societies as people submit to God’s Word.

The State Of The Dead And The Hope Of Resurrection

Man is a soul; he does not possess an immortal soul that survives death consciously. Death is the cessation of personhood. The biblical hope is resurrection—Jehovah’s re-creation of the person—secured by Jesus’ own resurrection on the third day. Eternal life is a gift given by God to the obedient who exercise faith in Christ; eternal destruction awaits those who reject Him. Sheol/Hades refers to gravedom; Gehenna pictures eternal destruction, not unending conscious torment.

Law, Works, And The Gift Of Life

Hanafi Islam places heavy weight on law—acts defined as obligatory, recommended, permissible, or forbidden. Scripture exposes the futility of seeking life by works of law. “All have sinned and fall short of the glory of God” (UASV, Rom. 3:23). “The wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (UASV, Rom. 6:23). Salvation is not achieved through prayers, fasts, alms, or pilgrimages—valuable as outward disciplines may be in a society—but through Christ’s atoning sacrifice and our obedient faith response to the gospel.

Christ’s Death And Resurrection Are Historical Necessities

Classical Islam often denies that Jesus was crucified, asserting that it only appeared so. That denial contradicts the consensus of early historical testimony and, more importantly, the prophetic Scriptures fulfilled in Christ’s death and resurrection. The apostolic proclamation states without ambiguity: “Christ died for our sins according to the Scriptures, and He was buried, and He was raised on the third day according to the Scriptures” (UASV, 1 Cor. 15:3–4). Remove the cross and the resurrection, and there is no salvation.

Kingdom Hope: Heaven And Earth In God’s Plan

Only a select group will rule with Christ in heaven. The great throng of the righteous will inherit eternal life on a restored earth under the Messiah’s rule. Christ returns before the thousand-year reign; He is the true Judge who will rectify every injustice. Neither human courts—Hanafi or otherwise—nor human swords create the kingdom of God.

Church Order And The Mission Mandate

Jehovah has ordered His congregations. Baptism is immersion of believers; there are no infant baptisms. The Sabbath is not binding on Christians. Church leadership is male; there are no female pastors or deacons. Christians are commanded to evangelize. This is nonnegotiable. The Antichrist spirit marks any system that sets itself against or instead of Christ—even if cloaked in religious words.

Engaging A Hanafi Muslim: Clarity, Respect, And Unwavering Truth

Know The Person, Understand The Framework

A Hanafi Muslim from Turkey may be shaped by Ottoman-influenced manuals and mosque teaching; one from Pakistan may draw on South Asian fatwa collections; one from Central Asia may combine Hanafi norms with cultural customs. Learn how the person prays, fasts, marries, and thinks about law. Do not guess—ask and listen. Then answer with Scripture.

Start With The Authority Question

Hanafis respect ordered scholarship and a chain of authority. Present the Bible as the preserved Word of Jehovah. Show that Jesus and the apostles appealed to written revelation. Demonstrate the integrity of Scripture through fulfilled prophecy and the unity of the canonical message. Avoid vague claims; open the text and read it.

Key texts (UASV):

• Isaiah 43:10–11—Jehovah alone is God and Savior.

• Deuteronomy 6:4—Jehovah is one.

• John 1:1, 14—The Word was with God, and the Word was God; the Word became flesh.

• Acts 4:12—Salvation is in no one else.

• John 14:6—Jesus is the way, the truth, and the life.

Explain every passage by the historical-grammatical sense—what the text says in its context—never by speculative allegory.

Address Common Objections Without Concession

“The Bible Was Corrupted.”
Refute this by pointing to the consistency of the Hebrew and Greek textual tradition. Jehovah preserved His Word. The claim of corruption is a late polemic that ignores the documented manuscript evidence and the early use of Scripture across lands and languages.

“Law And Works Are The Path.”
Affirm the goodness of God’s moral law but insist that law reveals sin and condemns sinners. Only Christ’s sacrifice redeems. Works flow from salvation; they do not purchase it.

“Jesus Did Not Die On The Cross.”
State the historical and prophetic certainty of the crucifixion and resurrection. Without blood atonement there is no forgiveness. The apostles were eyewitnesses; they did not invent a story.

“Muhammad Is The Final Prophet.”
Jehovah spoke in many ways, but in the last days He spoke by His Son. The Son’s Word is final. Any message that denies the apostolic gospel is not from God.

Use The Hanafi Concern For Order To Point To God’s Righteous Order

Hanafi Muslims appreciate structured categories. Show them the Bible’s clear categories: sin and righteousness, death and life, judgment and redemption. Present the covenantal promises fulfilled in the Messiah without allegory. Lawfully use the law to expose sin, then proclaim the gift of life through Christ.

Model Moral Seriousness Without Legalism

Hanafis often take moral discipline seriously. Christians must demonstrate holiness grounded in the fear of Jehovah and love for Jesus, never in human rules. Scripture produces transformed lives through truth. Avoid worldly compromise. Speak plainly about sexual purity, honesty in business, and faithful marriages—areas where Hanafi fiqh also speaks. Then clarify that transformation comes from the implanted Word, not from piles of rulings.

Avoid Unhelpful Pitfalls

• Do not caricature the person’s beliefs. Ask what they actually affirm.

• Do not argue by mocking hadith or scholars; instead, open Scripture and reason clearly.

• Do not soft-pedal Christ’s demands. Jesus calls all people everywhere to repent.

• Do not lean on emotionalism or sensational stories. Present truth.

Detailed Points Of Contact And Contrast

Revelation: Qur’an, Hadith, And The Bible

Hanafis ground rulings in texts they receive as revelation and prophetic practice. Christians must press the question of divine authorship and preservation. The prophetic and apostolic Scriptures bear the fingerprints of Jehovah’s superintendence: the interlocking historicity, fulfilled prophecy, and moral majesty that expose human sin and exalt God’s holiness and mercy. The Bible is not a loose anthology; it is a coherent revelation culminating in Jesus Christ.

God’s Oneness And The Son’s Unique Status

Hanafi theology asserts God’s oneness and rejects any association. Christians confess Jehovah’s oneness without compromise and affirm the unique Son whom Jehovah sent and exalted. The Son’s authority to forgive sins, command creation, and judge the nations is testified by Scripture. Rejecting the Son dishonors Jehovah.

Sin, Judgment, And The Futility Of Human Merit

Hanafi law carefully grades acts, yet Scripture testifies that even our best achievements cannot erase guilt. The heart is corrupt because of Adam’s sin; death reigns because all sin. No sequence of prayers and fasts can cleanse a conscience. Only the sacrificial death of the Messiah, planned by Jehovah, satisfies divine justice.

Society, Law, And Coercion

Classical Hanafi doctrine on the dhimmah, apostasy, and blasphemy aims to protect a religious order, but it usurps the conscience. Jehovah’s kingdom advances by proclamation and persuasion, not by sword or social penalties. Coerced confessions are lies before God. The church does not wield civil force; it wields the Word.

Hope: Resurrection And The Coming Reign

Human courts fail; human leaders pass away. Jesus will return before the thousand-year reign to administer true justice. A select number will rule with Him in heaven. The vast number of the redeemed will live forever on a restored earth. This hope is not myth; it is anchored in the resurrection of Jesus and the promises of Jehovah.

Practical Evangelistic Steps Among Hanafi Communities

1. Master The Gospel Texts.
   Memorize and be ready to expound passages such as Romans 3–6, Isaiah 52–53, Acts 2–4, and 1 Corinthians 15. Show the unity of prophecy and fulfillment.

2. Learn The Prayer And Fasting Rhythms.
   Understanding daily prayers and Ramadan fasts helps you avoid needless offense while clearly contrasting salvation by grace with efforts at merit.

3. Address Family And Honor.
   Many Hanafi communities are family-centric. Show from Scripture Jehovah’s design for marriage, parental authority, and honesty. Use the Ten Commandments lawfully to convict of sin and point to Christ.

4. Use Clear Definitions.
   Define sin, repentance, faith, grace, resurrection, and kingdom hope. Do not assume shared meanings.

5. Prepare For Costly Discipleship.
   Converts from Islam often face intense pressure because of a wicked world energizing opposition through Satan and demons. Equip seekers with the Scriptures, congregational support, and practical wisdom for enduring hostility without returning evil for evil.

6. Baptize Believers With Understanding.
   When a Hanafi Muslim comes to obedient faith, teach the meaning of baptism by immersion and the Christian life shaped by the Word. Avoid superficial decisions; demand real repentance and obedience to Jesus.

7. Teach Church Order And Gather Regularly.
   Establish patterns of worship according to Scripture, not tradition or sentiment. Use qualified male leadership, preach the Word, pray, sing, and observe the Lord’s Supper as Scripture directs. Reject charismatic extremes; cling to the sufficiency of the Word.

Illustrative Case Studies

A University Student From Pakistan

A diligent student respects Hanafi scholarship and wants evidence. You open Isaiah 53 (UASV) to show Jehovah’s Servant bearing sins. You read 1 Corinthians 15:3–4. You explain that law cannot expunge guilt. You present Jesus’ command to repent and believe. You give a UASV New Testament and set up an ongoing study in the Gospel of John. You pray with him, asking Jehovah to grant repentance and life through the Word.

A Turkish Neighbor

He is proud of Ottoman history and values social order. You affirm that God ordains order yet confront him with personal sin before Jehovah’s holiness. You show Acts 17:30–31 (UASV): God now commands all people everywhere to repent because He has fixed a day to judge by a Man He appointed, giving assurance by raising Him from the dead. You make plain that coerced religion is a lie and that only the risen Jesus saves.

An Afghan Refugee

She has suffered under abusive men and corrupt officials. You show that Jesus, Jehovah’s appointed King, will judge oppressors. You read Psalm 146 and Matthew 11:28–30 (UASV), explaining that Christ’s yoke is light compared to the crushing burdens of human systems. You explain the resurrection hope and the promise of eternal life on a restored earth under the Messiah’s reign.

Equipping The Church To Reach Hanafi Communities

• Train With The Historical-Grammatical Method.
  Teach believers to interpret Scripture by authorial intent and context. This guards the church from fanciful interpretations and equips clear proclamation.

• Prepare Sound Literature.
  Provide Bibles, accurate gospel tracts, and studies that explain sin, atonement, resurrection, and discipleship. Avoid shallow slogans.

• Model Holy Boldness.
  Elders must lead by example in hospitality, personal evangelism, and willingness to suffer slander. Fear of man has no place in gospel work.

• Guard The Flock.
  Some will attempt to smuggle in syncretism or sentimental “unity” that denies truth. Confront error. Hold fast to the Word.

• Pray Biblically.
  Pray Scripture, asking Jehovah to open hearts through His Word and to restrain the wickedness of demons who blind minds to the gospel.

Summary Profiles: What A Christian Needs To Remember

• Hanafi Islam is a Sunni legal school whose methodology privileges structured reasoning—qiyās, istiḥsān, and ‘urf—while claiming fidelity to Qur’an and Sunnah.

• It became the largest madhhab through historical adoption by empires and remains dominant across vast regions.

• Its careful legal categories shape worship, family law, and commerce.

• Classical public law elements conflict with biblical conscience and liberty.

• Theologically, most Hanafis reject the cross and resurrection; they deny the saving authority of Jesus Christ.

• Christians must proclaim the gospel from Scripture, without compromise, exposing the futility of works and the sufficiency of Christ’s atoning sacrifice.

• Evangelism requires clarity, patience, courage, and a church grounded in the Word rather than in human tradition or emotion.

• The hope held out is not a legal code but a crucified and risen Savior, a coming King who will rule in righteousness.

Selected Biblical Passages For Direct Use (UASV)

• Romans 3:23 — “For all have sinned and fall short of the glory of God.”

• Romans 6:23 — “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

• 1 Corinthians 15:3–4 — “That Christ died for our sins according to the Scriptures, and that He was buried, and that He has been raised on the third day according to the Scriptures.”

• Acts 4:12 — “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.”

• John 14:6 — “Jesus said to him, ‘I am the way and the truth and the life. No one comes to the Father, except through Me.’”

• Isaiah 43:10–11 — Jehovah alone is God and Savior.

• Deuteronomy 6:4 — Jehovah is one.

• Acts 17:30–31 — God commands all to repent and has fixed a day of judgment by the risen Jesus.

Let the church take this task with gravity. Hanafi Islam is not a marginal phenomenon; it is the daily structure of belief and life for hundreds of millions. Our mandate is clear: preach the Word, call all people everywhere to repent, and declare the only Name by which we must be saved—Jesus Christ, Jehovah’s appointed Savior and coming King.

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