Allama Sheikh Nidal al-Hanafi

The Azerbaijani students of our madrasa, studying in Azerbaijan, Indonesia, Egypt, and Jordan, have begun a series of sequential fiqh lessons together with Allama Sheikh Nidal al-Hanafi. Our first book is "Nūrul-Iḍah." May Allah make these lessons beneficial for our students and our homeland!

Question (544): What is the ruling on a woman showing her necklace, bracelet, ring, wedding ring, and watch in front of non-mahram men? Answer (544): It is haram. Allama Sheikh Nidal al-Hanafi

When I asked Sheikh Nidal which lessons to listen to on YouTube as a commentary on "Nur al-Idah," he advised listening to the lessons of Sheikh Mahmud al-Rankusi (may Allah have mercy on him). He said that he is a great scholar and his explanation of the book is also easy to understand. I finished the 59-lesson series. However, unfortunately, the lessons in that series were not complete — I could not find the commentary for a small portion. This photo is also a piece from his lesson. There are many points here to take as a lesson. The most important thing is that in the Sheikh's lessons, it's possible to encounter every kind of person. That is, if you're spreading knowledge, all sorts of people may come to your lessons. You must treat everyone well. The gathering should be open to everyone, even those who wish you bad.

When I asked Sheikh Nidal which lessons to listen to on YouTube as a commentary on "Nur al-Idah," he advised listening to the lessons of Sheikh Mahmud al-Rankusi (may Allah have mercy on him). He said that he is a great scholar and his explanation of the book is also easy to understand. I finished the 59-lesson series. However, unfortunately, the lessons in that series were not complete — I could not find the commentary for a small portion. This photo is also a piece from his lesson. There are many points here to take as a lesson. The most important thing is that in the Sheikh's lessons, it's possible to encounter every kind of person. That is, if you're spreading knowledge, all sorts of people may come to your lessons. You must treat everyone well. The gathering should be open to everyone, even those who wish you bad.

"A Precious Treasure from His House" His (Imam al-Tahtawi's) marginalia (hashiya) on the four-volume work "al-Durr al-Mukhtar Sharh Tanwir al-Absar" is part of his scholarly legacy. This is among his most valuable books. Sheikh Muhammad Na'im al-Laknawi, who was eager to collect exquisite and valuable books, sold his own house because of the preciousness (value) of this work and used the money to purchase this hashiya.

Allama Sheikh Nidal al-Hanafi al-Maturidi met with Sheikh al-Barduni al-Maliki al-Ash'ari. May Allah grant blessing and goodness to them both.

Another subtle saying flowing from the lines of the book... True, it may not sit well with those who are not of the Hanafi madhhab, but everyone has their own perspective, their own truth. What can we do about it?! It was said: "The description (traits) of Abu Hanifa is mentioned in the Torah."

I am currently studying the book "Umdat al-Mufti," which is attributed to Imam Qadikhan but whose author, according to the sahih opinion, is actually unknown. This book, which is an abridgement of the famous work "Fatawa Qadikhan," contains extremely profound and wise sayings. It is narrated from Khalaf ibn Ayyub that he said: "Indeed, Allah the Almighty gave knowledge, after His Prophet ﷺ, to the Companions, then to the Tabi'in, and then to Abu Hanifa and his students (companions). Whoever wishes may be pleased with this, and whoever wishes may be displeased (angered) by it."

Today I finished this fundamental work of roughly 600 pages. This book is the most substantial and excellent scholarly response I have read against the well-known figures of the "modern mujassimah" sect that targets the Ash'ari madhhab. The author thoroughly demolishes and refutes, right down to their roots, the doubts raised particularly by Safar al-Hawali and Faisal ibn Qazzar al-Jasim. In my assessment, this work is stronger and more effective than the refutations written in response to Safar al-Hawali by Ustadh Saleh al-Ghursi (Salih Ekinci) and Salahuddin al-Idlibi. It is absolutely essential that this work be translated into various languages. Unfortunately, I do not have extensive information about the author's scholarly activity and personal background. Abu Hanifa Azerbaijani

Question (543): Respected Sheikh! I am a student of knowledge from Azerbaijan. You are among the rare scholars of this era who, based on the principles of the Hanafi madhhab, declare the takfir (excommunication) of the "modern mujassimah" (anthropomorphist) sect. Although I was surprised when I first heard this opinion, after researching the matter in depth I witnessed that the ruling you declared is indeed the mu'tamad (authoritative) view of the madhhab. At the same time, we know that among those who ascribe themselves to this movement, there are quite a number of "mufawwid" who follow the line of tafwid, and this matter must be evaluated separately on the scholarly level — naturally, the ruling in question does not apply to them on the scholarly level. The main point of my question is this: For the sake of preserving the interest (maslaha) of da'wah in our country, and due to some practical necessities (for example, for ease in matters such as eating what they slaughter), can we follow the opinion of other madhhabs that do not declare this sect to be kuffar? On the condition that this step will never lead to creedal unity with them or to compromise on principles — we will still continue to declare that they are upon bid'ah (innovation) and fisq (transgression). Our only purpose here is to regulate certain necessary social relations and to invite them to the truth. With this intention, is it permissible for us to act upon the opinion of other madhhabs? Answer (543): As mentioned, their creedal principles are considered kufr according to the Hanafi madhhab. Of course, not everyone who ascribes himself to this sect affirms this usūl (methodology). The ruling we mentioned applies only to those who affirm these principles. On the other hand, the takfir of this sect is a matter of disagreement among reliable jurists. Because takfir is, in essence, a fiqhi and ijtihadi matter — some madhhab scholars declare takfir while others do not. For this reason, you may act upon the opinion of the great imams who do not declare takfir; there is no problem in this from a fiqhi perspective. However, acting upon this opinion should not require you to treat them with excessive leniency. Likewise, those who hold the view of takfir should not blame you, nor should you blame them, since those who give precedence to the opinion of takfir are the ones who hold to the principle of ihtīyāt (caution) in the religion. As we mentioned, the matter is purely fiqhi in nature, and there is no problem in acting upon either of these opinions. Allama Sheikh Nidal al-Hanafi

As is well known, Wahhabis divide tawhid into three categories: Tawhid al-Uluhiyyah, Tawhid al-Rububiyyah, and Tawhid al-Asma wa'l-Sifat. Years of research I have conducted have now firmly formed the conviction in me that the founder of the movement, Muhammad ibn Abd al-Wahhab, and the early daees who lived in his era, only opposed Ahl al-Sunnah on Tawhid al-Uluhiyyah and Tawhid al-Rububiyyah. On the topic of al-Asma wa'l-Sifat, however, they followed the path of the Hanbali scholars who were people of tafwid (mufawwid). I even have very strong evidence for this: they adopted precisely the same creedal principles that Imam Ibn Balban al-Hanbali established in his work "Qala'id al-Iqyan." However, I have not been able to determine exactly who introduced the views of tajsim (anthropomorphism) into this movement afterward. I suspect that untangling this knot requires a broader and more fundamental discussion. Abu Hanifa Azerbaijani

Question (542): Please ask the sheikh this question. I am a woman who wants to marry a believing man. However, the candidate I wish to marry, after our first meeting in accordance with Sharia, suggested opening a WhatsApp group before the marriage contract (nikah) has even been concluded. He wants to add one of his mahrams to the group as well, in order to communicate with me without marriage for a long period and get to know my character this way. I am not willing to have this kind of communication without a proper Sharia marriage. Because I know well that such conversations can head in different and undesirable directions, and I have seen the bitter consequences of this in the lives of those close to me. So, is it permissible in our religion to create a group for this purpose, talk for a long time, and have the other party gather information on whatever topic he wishes? Answer (542): We seek refuge in Allah from such misguided and deviant thinking. This is one of Satan's cunning ways of leading a person into sin step by step. Even the suggestion of adding a mahram to the group is an attempt to cover up the sin with a witness and give it legitimacy. The original rule in Islam is to meet face-to-face once within the framework of Sharia. If a very serious necessity arises, a few additional meetings may be held to help make a decision. However, communicating beyond this before the marriage contract (nikah) is concluded is never permissible. It is inevitable that such long-term conversations will lead to major problems in the future. Therefore, firmly stay away from such groups and means of communication without marriage. Allama Sheikh Nidal al-Hanafi

Imam al-Daraqutnī narrates that Aisha (may Allah be pleased with her) said: "The Messenger of Allah (peace and blessings be upon him) kissed one of his wives, then prayed without performing wudu." Hafiz Ibn Hajar said in "al-Diraya": "The narrators of this report are athbāt."

"I miss these days so much..." For years I have been trying to learn and study something on the path of knowledge. Until now, I have sat in the presence of many teachers and scholars, however briefly, and listened to their lessons. But up until this age, my eyes had never seen a personality like Allama Sheikh Nidal al-Hanafi (may Allah preserve him!). This man seems as if he does not belong to this century. For some time now, Allah has granted me the opportunity to learn knowledge one-on-one at his knee. Allah the Almighty has bestowed such a great blessing upon a poor and sinful servant like me, and no matter how much praise and gratitude I offer, it is still not enough. Our lessons take place at his own home. I am ready at his door at the appointed hour, and the moment the exact time is up, the door opens — he is extremely mindful of time. Then I enter the room where we study. Either he himself or his son greets me standing at the threshold of the room. When each lesson ends, despite being ill and elderly, he personally sees me off to the door himself and says: "You have traveled such a distance for the sake of knowledge, so it is my duty to show you respect as well." He shows immense respect toward books. He never allows one book to be placed on top of another, nor a pen to be placed on top of a book. He also does not accept using one book as a prop for another. He says: "We must show the same respect to the works of scholars as we show to the scholars themselves." One never tires of sitting in his presence, but sadly, the time spent with him flows away like water. He is a whole madrasa in one man. He is capable of teaching any level of any Islamic science without referring to any book. He knows dozens of books by heart along with their commentaries. One even gets the impression that he has engraved Imam Ibn Abidin's famous "Hashiya" word for word into his memory. The conditions he sets before his students are quite demanding — perhaps a day will come when my patience won't be enough for these conditions. But knowing and meeting such a scholar was one of the greatest favors bestowed upon me in this world. Unfortunately, this world does not sufficiently appreciate the worth of such a treasure...

During the lesson, I asked Sheikh Nidal: suppose an Islamic state is established and you're asked to prepare its legal framework — how long would it take you to draft these laws? He replied, "I'd write it in six months." When I asked, "Could you write a sample portion for us?" the Sheikh immediately shot back: "Are you the Leader of the Believers (Amir al-Mu'minin)?" I couldn't hold back my laughter hearing that — I nearly fell off my chair. May Allah the Almighty protect him; he has a sharp wit and an amazing quick-wittedness.

Lessons on "Hashiyat al-Tahtawi" with my Syrian teacher Anas as-Sibai (may Allah protect him) are continuing.

Question (541): I am a chemistry teacher. Can I tutor students at home to prepare them for university? Does the fact that the student I prepare will study in an environment not in accordance with Sharia affect my earnings? Answer (541): Yes, there is no problem in teaching and preparing students at home, on the condition that the limits of mahram and non-mahram interaction are observed during the teaching process. The environment the student later chooses to enter and the choices they make afterward are beyond your responsibility, so the income you earn for your effort is halal. Allama Sheikh Nidal al-Hanafi

Question (540): Is it permissible for the buyer to pay compensation to the seller for the loss resulting from the buyer's withdrawal from (breaking) his promise to purchase? Answer (540): No such obligation falls upon him. Allama Sheikh Nidal al-Hanafi