Shafi'i School

It is an individual obligation (fard) to cover the awrah. For men, the awrah is what is between the navel and the knees (the navel and knees themselves are not included). For women, the entire body except the face and hands (up to the wrists) is considered awrah, meaning feet must also be covered.

Men are forbidden from wearing pure silk clothing and gold adornments. Pure silk refers to garments where the warp and weft are entirely silk, or where silk is the dominant material in the fabric.

In the Shafi'i school, most grooming practices including trimming nails, removing armpit and pubic hair, and trimming the mustache are Sunnah. For men, growing the beard is also a strong Sunnah, and shaving it is considered Makruh Tahrimi (severely disliked) or, according to some scholars, Haram.

It is an obligation (fard) upon Muslim women to cover their entire body, except for the face and hands, when in the presence of non-mahram men. This includes covering the head, neck, and chest with loose, opaque clothing that does not reveal the body's shape. This covering is considered part of the 'awrah that must be concealed.

In the Shafi'i school, the mother retains custody until the child reaches the age of discernment (tamyiz), typically around seven years old, at which point the child can understand and make a rational choice. Upon reaching this age, the child is given the option to choose between residing with the mother or the father. The qadi then ratifies the child's choice, ensuring it aligns with the child's best interest.

Talaq is permissible (mubah) but generally disliked (makruh) in the absence of a sound reason, as it breaks a valid marriage contract without necessity. It may become wajib if staying married leads to greater sin or harm, or haram if it causes unjust harm to the wife without any benefit. According to the Shafi'i madhab, pronouncing three talaqs in a single session counts as three distinct divorces, making the separation irrevocable.

It is a divinely commanded obligation (fard) to distribute a deceased Muslim's estate strictly according to the detailed rules and fixed shares outlined in the Quran and Sunnah. These rules govern the rights of various categories of heirs, ensuring equitable distribution based on divine wisdom.

Khula is a valid dissolution of marriage where the wife offers a financial consideration to the husband in exchange for him pronouncing a divorce. It is permissible when the wife has an aversion to her husband and fears that she will not be able to fulfill her marital obligations or live within the bounds of Allah's law due to this dislike. The husband's pronouncement of 'talaq' in exchange for compensation constitutes the khula.

Mahr is an obligatory right of the wife, but it is not a condition for the validity of the marriage contract itself. If no mahr is specified, the wife is still entitled to a customary dowry (Mahr Mithl). It becomes the wife's exclusive property upon contract or consummation.

In the Shafi'i madhab, marriage (nikah) is generally Mustahabb (recommended) for an individual who desires it and is capable of fulfilling its rights, but does not fear falling into zina if they remain single. It becomes Wajib (obligatory) for someone who fears committing zina if they do not marry, provided they have the means. It can be Makruh (disliked) for those unable to provide for a wife or fearing injustice.

Fidyah is obligatory (wajib) for the elderly and terminally ill who cannot fast or make up missed days, involving feeding one poor person per day. It is also obligatory for pregnant or nursing women who break their fast *fearing only for their child*, in addition to making up the fasts. Kaffarah is obligatory (wajib) only for intentionally breaking a fast in Ramadan through sexual intercourse without a valid excuse. The expiation involves freeing a slave, or fasting two consecutive months, or feeding sixty poor people, with a choice among these three options.

Itikaf is a Sunnah Mu'akkadah (emphasized sunnah) during the last ten days of Ramadan, and Mustahabb at other times. Fasting is a condition for the validity of Itikaf, meaning that a person must be fasting for their Itikaf to be considered Islamically correct. If a person makes a vow (nadhr) to perform Itikaf, then it becomes Wajib upon them.

Fasting during Ramadan is considered a fundamental pillar of Islam, making it an individual obligation (fard 'ayn) for every Muslim who is mature, sane, able, and free from legal impediments. The fast entails refraining from specific nullifiers, such as food, drink, and sexual intercourse, throughout the day with a proper intention.

The fast is broken by intentionally introducing anything into an open body cavity (e.g., eating, drinking, medicine) or by engaging in sexual intercourse, all of which are forbidden without a valid excuse. These acts necessitate making up the fast (qada'), with kaffara additionally required only for sexual intercourse. Intentional vomiting or intentional ejaculation also invalidates the fast, requiring qada'. The fast is also broken by the onset of menstruation or post-natal bleeding.

Voluntary fasting is considered Sunnah, meaning it is a highly recommended practice that carries significant reward. Key Sunnah fasts include the six days of Shawwal, the Day of Arafah (for non-pilgrims), the Day of Ashura (preferably with a day before or after), and Mondays and Thursdays. It is unlawful (haram) to fast on the two Eid days and the three days of Tashreeq (11th, 12th, 13th of Dhul-Hijjah).

According to the Shafi'i school, all forms of intoxicants, commonly known as khamr, are unequivocally unlawful (haram) for consumption. This prohibition extends to any substance that induces intoxication, regardless of its origin, type, or the amount consumed, even if it does not lead to full intoxication. The reason for prohibition is the intoxicating effect it has on the mind.

The fundamental principle is that all things are permissible (mubah) unless there is clear evidence to prohibit them. Forbidden items include pork, blood, carrion, and animals that prey with fangs or talons. All creatures from the sea are considered permissible (halal) regardless of their type, without requiring specific slaughter.

Hunting is generally permissible (mubah) as long as it is for a valid purpose, such as food, and adheres to Islamic guidelines. Key conditions include pronouncing Tasmiyah at the moment of release, using a trained hunting animal or a sharp weapon that causes a wound leading to death, and slaughtering the animal if it is found alive. Hunting purely for sport is considered makruh (disliked).

For a valid dhabihah, the throat and esophagus must be severed, along with at least one jugular vein, by a sane Muslim or a person of the Book. While Bismillah is Sunnah, its omission does not invalidate the slaughter but is considered makruh.

Hajj is an individual obligation (fard 'ayn) for every Muslim, male or female, who is adult, sane, free, and possesses the ability (istita'ah) to undertake the journey and support their dependents. It is to be performed once in a lifetime.

The sincere intention (niyyah) to enter the state of Ihram for either Hajj or Umrah is an indispensable pillar (fard) for the validity of the pilgrimage. This intention, along with specifying the type of pilgrimage, must be firmly held in the heart. The Ihram itself is established purely by this intention, without needing a verbal utterance like Talbiyah as a condition.

For pilgrims performing Hajj Tamattu' or Qiran, the sacrificial animal (hady) is wajib. This sacrifice serves as a form of atonement and gratitude for the ease of combining Hajj and Umrah or performing Umrah before Hajj in the same journey. If the animal cannot be procured, the pilgrim must fast three days during Hajj and seven days upon returning home.

Sa'i between Safa and Marwa is a fard (pillar) for both Hajj and Umrah. It is an essential rite, and failure to complete it invalidates the Hajj or Umrah entirely.

Umrah is considered Fard (an individual obligation) for every Muslim, similar to Hajj, if they possess the means and ability. It must be performed at least once in a lifetime. This obligation applies to every Mukallaf (accountable) Muslim who meets the conditions.

Breaking a valid oath necessitates an immediate kaffarah, which is wajib. The options are to feed ten poor persons (giving a mudd of common staple food to each), clothe ten poor persons, or free a slave. If unable to afford any of these, then one must fast for three consecutive days, though consecutively is preferred but not strictly a condition.

It is obligatory (wajib) to comply with a legitimate judicial ruling issued by a qualified judge. Such rulings definitively resolve legal disputes and establish external rights and obligations, ensuring justice and order in society. While the ruling is legally binding, it does not alter the underlying reality in Allah's sight if it was based on false testimony or evidence.

Expiation is mandatory for breaking a deliberate oath concerning a future action. Fulfilling a vow of obedience to Allah is also obligatory. A false oath about the past is a major sin that necessitates sincere repentance but does not have a specific worldly expiation. Vows to commit sins or merely permissible acts are not binding.

To give testimony when called upon and possessing knowledge of the truth is a collective obligation (fard kifayah) to establish justice. It becomes an individual obligation (fard 'ayn) if one is the only person capable of giving the testimony and a legitimate right is at risk. Providing false testimony is explicitly forbidden (haram) and considered a major sin.

Eid prayers are a Sunnah Mu'akkadah (emphasized sunnah) for both men and women. It is a communal prayer performed in congregation, distinct from the daily prayers by its specific additional takbeeraat.

The five daily ritual prayers are an individual obligation (fard 'ayn) on every sane, adult Muslim, male and female. Performing them on time and correctly is a foundational requirement of faith, and their deliberate omission is a major transgression.

Friday prayer is an individual obligation (fard 'ayn) for every sane, adult, free, male Muslim who is resident and not on a permissible journey, and has no valid excuse for absence. It must be performed in congregation, typically in a settled locality. For those obligated, performing Dhuhr prayer before or instead of Jumu'ah is invalid.

Salat al-Janazah is a collective obligation (Fard Kifayah), meaning it must be performed by at least some Muslims, otherwise, the entire community incurs sin. It is an act of honor and supplication for the deceased, differing from regular prayers as it involves no bowing or prostration.

Shortening the four-rak'ah prayers (Dhuhr, Asr, Isha) to two rak'ahs is a permissible concession (rukhsah) for a traveler. It is generally considered superior to take this concession, but praying the full prayer is also valid and permissible, without any dislikedness.

Sujud al-Sahw is a highly emphasized Sunnah (Sunnah Mu'akkadah) for rectifying errors like omitting a Sunnah Ab'ad (e.g., the first Tashahhud), adding an action by mistake, or being in doubt about the number of rak'ahs. It is consistently performed before the salam.

In the Shafi'i school, voluntary prayers are broadly categorized as Sunnah Rawatib (regularly performed by the Prophet, like the two Rak'at before Fajr and Witr) or Nafl Mutlaq (general supererogatory prayers like Duha or Tahajjud), which are Mustahabb. All voluntary prayers are a means of seeking reward and closeness to Allah, compensating for any deficiencies in obligatory prayers.

Ghusl is Fard (obligatory) after major ritual impurity, without which one cannot perform prayers or other acts requiring purity. The two Fard components are making the intention for ghusl and ensuring water reaches and covers the entire external body, including all hair and skin.

The removal of impurities (najasah) from the body, clothes, and the place of prayer is an absolute prerequisite (fard/shart) for the validity of Salah. If any impurity is present on these, even unknowingly, the prayer is invalid and must be repeated upon discovery. There are no excused amounts for impurities in this madhab.

It is Haram for a menstruating woman to pray, fast, have sexual intercourse, touch or carry the Mushaf, recite the Qur'an with the intention of recitation, or enter a mosque. She must make up missed fasts but not missed prayers. After the bleeding ceases, it is Fard to perform Ghusl to remove the state of major ritual impurity.

Tayammum is an obligatory act of purification, serving as a concession when clean water is unavailable or its use would cause harm. A single tayammum is only valid for one obligatory prayer, though it can be used for any number of supererogatory prayers.

Wudu is a fundamental obligation (fard) for the performance of ritual prayer (Salah) and for anyone wishing to touch the physical copy of the Quran. The Shafi'i school emphasizes the importance of sequential order (tartib) and continuity (muwalat) of the actions of wudu, along with the intention.

Contracting a loan is permissible, particularly when a borrower is in need; however, avoiding debt is generally preferable if not necessary. Lending a goodly loan (qard al-hasan) without interest is a meritorious and recommended deed. Repayment of debt is strictly obligatory upon demand or maturity, and any form of interest (riba) on the principal amount is unlawful.

Conventional insurance contracts are generally viewed as impermissible due to excessive gharar (uncertainty) and elements of maysir (gambling). Takaful, however, is acceptable if structured as a mutual help fund where participants contribute donations (tabarru') to cover shared losses, thereby transforming it from a contract of exchange with uncertainty into a charitable endowment.

The Shafi'i school generally restricts partnerships to Sharikat al-`Inan, where two or more partners contribute capital to a venture and share profits and losses proportionally. Other forms of partnership, such as those based solely on labor (Sharikat al-Abdan) or credit/reputation (Sharikat al-Wujuh), are generally not recognized as valid partnerships in their pure form, but may be permissible if structured as agency contracts (wakalatan).

Riba is absolutely prohibited, defined as an unjustified increase stipulated in a loan (riba an-nasi'ah) or an unequal exchange of specific ribawi items (riba al-fadl). Such transactions are invalid due to their exploitative nature and clear violation of Quranic and Sunnah commands.

Sale and trade are essentially permissible (mubah) activities that allow individuals to exchange goods and services for mutual benefit. The permissibility is contingent upon the transaction being free from prohibited elements like usury, ambiguity, and deception, and fulfilling the contractual requirements.

The Shafi'i madhab stipulates that Zakat must be distributed to all eight categories of recipients if they are present and eligible in the locality where the Zakat is being disbursed by the state. If an individual is distributing their own Zakat, they may give it to a minimum of three individuals, each from a different category. 'Fi Sabilillah' is typically interpreted as poor warriors.

The Shafi'i madhab considers voluntary sadaqah a highly meritorious deed, offering great rewards and serving as a means to draw closer to Allah. It is a broad term for any charitable giving that is not part of the compulsory Zakat.

Zakat al-Fitr is Fard (obligatory) upon every Muslim who is alive during any part of Ramadan and has surplus food for themselves and their dependents for the day and night of Eid. Each person must pay one Sa' of the prevalent staple food of their region.

Zakat on agriculture is obligatory on staple food grains (e.g., wheat, rice, barley) and fruits that can be dried and stored (e.g., dates, raisins), provided they are cultivated by humans. Vegetables and perishable fruits are generally exempt. The nisaab (minimum threshold) for these items is five wasaq, which is approximately 653 kilograms (1439 lbs) of threshed, clean produce.

Zakat on wealth is a mandatory annual levy on specific assets like gold, silver, currency, trade merchandise, and certain livestock, provided they meet the nisab and a full year has passed. It is a fundamental act of worship intended to cleanse wealth and redistribute it to specified beneficiaries.