Hanafi School

Covering the awrah is an obligatory (fard) act for both men and women. For men, the awrah is from the navel to below the knees, including the knees themselves. For women, it is the entire body except the face, hands (up to the wrists), and feet (up to the ankles).

It is prohibited for men to wear pure silk garments and adorn themselves with gold jewelry. This prohibition applies to silk fabrics where the silk content is predominant, typically more than 50% of the material.

In the Hanafi school, most practices of personal grooming (Sunan al-Fitra) like trimming nails, removing armpit and pubic hair, and trimming the mustache are considered Sunnah. However, for men, growing the beard to a fist's length is Wajib, and shaving it entirely is Haram.

It is obligatory (fard) for Muslim women to cover their entire body, including the head, neck, and chest, in front of non-mahram men. The face and hands up to the wrists are generally considered exceptions, though covering them is considered better for spiritual piety. The clothing must be loose, opaque, and not resemble men's attire.

In the Hanafi school, the mother has the primary right to custody (hadanah) of her children. For boys, this right extends until they are able to eat, drink, and dress independently (around 7 years old), and for girls, until they reach puberty (around 9-11 years old). After these ages, custody generally transfers to the father, as he is considered more capable of providing for their education and protection.

Talaq is fundamentally permissible (mubah) but disliked (makruh) in the eyes of Allah, as it dissolves a sacred marital bond without a valid necessity. However, it can become wajib or mandub in specific situations, such as when reconciliation is impossible or to prevent greater sin. In the Hanafi school, pronouncing three talaqs at once irrevocably severs the marriage, counting as three separate divorces.

The distribution of inheritance according to the shares specified in the Quran and Sunnah is an obligatory duty (fard) upon the heirs. This ensures justice and prevents disputes by establishing clear rights for each entitled individual from the deceased's estate.

Khula is a permissible form of separation where the wife offers compensation to her husband in exchange for him releasing her from the marriage bond. It is valid when marital life is unsustainable due to deep-seated aversion, even without fault on the husband's part. The compensation offered extinguishes the husband's right to talaq and any outstanding mahr.

Mahr is an obligatory right of the wife, paid by the husband, and becomes her exclusive property. Even if not explicitly mentioned or agreed upon in the marriage contract, the wife is still entitled to a customary dowry (Mahr Mithl).

In the Hanafi madhab, marriage (nikah) is generally considered Sunnah Mu'akkadah (emphasized sunnah) for an individual who is moderate, meaning they do not fear falling into sin (zina) nor do they fear being unable to fulfill marital rights. However, it becomes Fard (obligatory) if one fears falling into zina and has the means, and Wajib (obligatory) if one fears zina but lacks the means. It can be Makruh (disliked) if one will certainly be unjust or unable to fulfill rights.

Fidyah is obligatory (wajib) for those permanently unable to fast, such as the elderly or terminally ill, for each missed day. It involves feeding one poor person or its monetary equivalent. Kaffarah is also obligatory (wajib) for intentionally breaking a fast in Ramadan without a valid excuse, whether by eating, drinking, or sexual intercourse. The expiation is to free a slave, or fast for two consecutive months, or feed sixty poor people, with a choice among these options.

Performing Itikaf during the last ten days of Ramadan is a Sunnah Mu'akkadah Kifayah (emphasized collective sunnah) for men. Fasting is a necessary condition for its validity; one must be fasting for the Itikaf to be religiously sound. If one vows to perform Itikaf, it becomes Wajib.

Fasting the month of Ramadan is an obligatory (fard) act for every sane, adult Muslim who is not excused by valid Islamic reasons. It is considered one of the five pillars of Islam and involves abstaining from food, drink, and sexual intimacy from dawn until sunset with the intention of worship.

Intentional eating, drinking, or sexual intercourse without a valid Islamic excuse are forbidden and invalidate the fast. These acts require making up the day (qada'), and for sexual intercourse or intentional eating/drinking without a prior valid excuse, a major expiation (kaffara) is also required. Other acts like intentional vomiting (if a mouthful) or ejaculation due to direct contact also break the fast, requiring only qada'. Furthermore, the fast is invalidated by menstruation or post-natal bleeding.

Voluntary fasting is highly recommended (mustahabb) and brings great reward. It includes specific days like Mondays and Thursdays, Ayyam al-Beed (the 13th, 14th, and 15th of each lunar month), the six days of Shawwal, and the Day of Arafah for non-pilgrims. It is disliked (makruh tahrimi) to fast on the days of Eid al-Fitr and Eid al-Adha.

In the Hanafi school, all intoxicating substances, including alcohol (khamr) and other intoxicants, are strictly forbidden for consumption, sale, and production. The prohibition applies even to a small amount if a large quantity of it intoxicates. This ruling is based on the comprehensive understanding of khamr and its effects.

The default ruling for food is permissibility (mubah) unless explicitly prohibited by Islamic law. Prohibited items include pork, flowing blood, carrion, and animals slaughtered without invoking Allah's name. Furthermore, animals with fangs (predators) and birds with talons are generally considered impermissible.

Hunting for sustenance is generally permissible (mubah) if the required conditions are met. These include pronouncing Allah's name (Tasmiyah) at the time of dispatching the hunting animal or weapon, the hunting animal being trained, and the prey being from lawful species. If the animal is caught alive, it must be slaughtered according to Islamic rites.

Valid dhabihah requires swiftly cutting the throat, esophagus, and both jugular veins by a sane Muslim or a person of the Book. Mentioning Allah's name (Bismillah) is wajib; intentional omission makes the meat haram.

Hajj is an obligatory act (fard) for every sane, adult Muslim who has the financial and physical capability (istita'ah) to perform it once in their lifetime. Failure to perform it despite meeting the conditions is considered a major sin.

Entering the state of Ihram, which includes forming the intention (niyyah) and verbally manifesting it through Talbiyah or commencing a ritual act like prayer, is an obligation (wajib). Failure to correctly initiate Ihram invalidates the Hajj or Umrah, requiring a compensatory action if violated without excuse.

For pilgrims performing Hajj Tamattu' or Qiran, offering a sacrificial animal (hady) is wajib (obligatory). This is a token of gratitude for combining the rituals or enjoying the concessions of performing Umrah before Hajj. If one is unable to afford the animal, they must fast ten days as an alternative.

Sa'i, the ritual walking between Safa and Marwa, is classified as wajib (obligatory) for both Hajj and Umrah. While its omission does not invalidate the pilgrimage, it requires a compensatory sacrifice (damm) to be offered.

Umrah is considered Wajib (obligatory, but of a lesser degree than Fard) for those who have the financial and physical means to perform it once in a lifetime. While it is an established Sunnah of the Prophet Muhammad, its obligation is not at the same level as Hajj, which is Fard, but its neglect without a valid excuse is blameworthy.

Kaffarah for breaking a valid oath is obligatory (wajib) once the oath is intentionally violated. The options are to feed ten poor persons, clothe ten poor persons, or free a slave. If none of these are affordable, then fasting for three consecutive days becomes wajib.

A legitimate judicial ruling issued by a qualified judge is obligatory (wajib) to obey for all parties involved. It settles disputes externally (zahiran), establishing rights and obligations based on the presented evidence. However, it does not change the internal reality (batinan) before Allah if the ruling was based on false testimony or evidence.

Breaking a deliberate oath (yamin mun'aqidah) to do or not do something in the future necessitates expiation (kaffarah). Fulfilling a vow made for an act of obedience to Allah (nadhr al-ta'a) is also obligatory. However, a false oath about the past (yamin ghamus) is a grave sin requiring only repentance, not kaffarah, and a vow to commit a sin is forbidden to fulfill.

Giving testimony is a collective obligation (fard kifayah) when one has knowledge and is called upon, ensuring justice is upheld. It becomes an individual obligation (fard 'ayn) if one is the sole witness or if a right would be lost without their testimony. False testimony is strictly forbidden (haram).

Eid prayers are Wajib (necessary) upon every sane, adult Muslim male who is a resident and not a traveler, provided they meet the conditions for Jumu'ah prayer. It is performed in congregation and includes extra takbeeraat in each rak'ah.

The five daily prayers (Salah) are a fundamental individual obligation upon every sane, adult Muslim. Neglecting them without a valid Shar'i excuse is a major sin, and performing them correctly and on time is a means of attaining Allah's pleasure and immense reward.

Friday prayer (Salat al-Jumu'ah) is a personal obligation (wajib 'ayn) for every sane, adult, free, resident Muslim male who is healthy and capable of attending. It replaces the Dhuhr prayer on Friday. Certain conditions, such as the presence of a ruler or his representative and a minimum congregation, are prerequisites for its validity.

Performing the funeral prayer (Salat al-Janazah) is a collective obligation (Fard Kifayah) upon the Muslim community. If a sufficient number of people perform it, the obligation is fulfilled for everyone, but if no one performs it, the entire community is sinful.

For a traveler meeting the conditions (a specific distance and intention of stay), shortening the four-rak'ah prayers (Dhuhr, Asr, Isha) to two rak'ahs is Wajib. Intentionally praying the full four rak'ahs makes one sinful, though the prayer itself is valid.

Sujud al-Sahw becomes wajib (obligatory) if one omits a wajib act of prayer, delays a fard or wajib act, or performs an addition similar to a prayer action. It is typically performed after the salam if the error is an addition, and before the salam if it is an omission or a delay.

In the Hanafi school, voluntary prayers are primarily classified as Sunnah (Mu'akkadah or Ghayr Mu'akkadah) or Mustahabb. Sunnah Mu'akkadah prayers, such as the two Rak'at before Fajr, are highly emphasized, while others like Duha are Mustahabb. It is important to note that Witr prayer is considered Wajib in the Hanafi madhab, distinguishing it from general voluntary prayers.

Ghusl is Fard (obligatory) upon an individual in a state of major ritual impurity (janabah, menstruation, postpartum bleeding) to perform acts of worship like prayer or touching the Qur'an. The Fard components include washing the entire body, rinsing the mouth (gargling), and rinsing the nose.

The removal of physical impurities (najasah) from the body, clothes, and place of prayer is a necessary condition (wajib) for the validity of Salah. If the najasah exceeds the excused amount, which varies between light and heavy impurities, the prayer is invalid. For light impurities, less than a quarter of the garment is excused; for heavy, less than the palm of the hand's size.

During menstruation, it is Haram for a woman to pray, fast, have sexual intercourse, touch the Mushaf, or enter a mosque. She must make up for missed fasts but not for missed prayers. Upon cessation of bleeding, performing Ghusl is Wajib to become ritually pure.

Tayammum is an obligatory substitute for ritual ablution (wudu) or major ablution (ghusl) when water is genuinely unavailable or its use would cause harm. One tayammum allows for multiple obligatory and supererogatory prayers as long as the state of purity is maintained and no factors invalidate it.

Wudu is an obligatory act of purification (fard) for anyone intending to perform prayer (Salah), circumambulate the Kaaba (Tawaf), or touch the Mushaf (copy of the Quran). It involves washing specific limbs in a prescribed manner to attain ritual purity. Without wudu, these acts of worship are invalid.

Taking a loan is permissible when there is a genuine need, though unnecessary borrowing for luxury is disliked. Giving a loan (qard al-hasan) is highly recommended and considered an act of charity. Repaying a debt on time is obligatory, and any condition for interest (riba) on the loan is strictly forbidden.

Conventional commercial insurance is generally considered impermissible due to elements of gharar (excessive uncertainty), maysir (gambling), and riba (interest). However, Takaful, structured on the basis of tabarru' (donation) and mutual cooperation, is deemed permissible as it mitigates these prohibited elements through a cooperative risk-sharing model.

Entering into a partnership (Sharika) is permissible and encouraged in Islam, as it facilitates cooperation and economic activity. The Hanafi school recognizes various forms, including Sharikat al-`Inan (capital partnership) and Sharikat al-Mufawadah (equal capital, labor, and liability), Sharikat al-Abdan (labor only), and Sharikat al-Wujuh (credit only), provided they meet specific conditions.

Riba is strictly prohibited, encompassing any excess conditioned in a loan (riba an-nasi'ah) or an unequal, deferred exchange of specific commodities (riba al-fadl). It is considered a major sin that undermines economic justice by promoting exploitation and violating the principle of fair reciprocal exchange.

Sale and trade are fundamentally permissible (mubah) in Islam, provided they are conducted in accordance with Sharia principles, free from elements like riba (interest), gharar (excessive uncertainty), and zulm (injustice). It is a legitimate means of acquiring wealth and meeting needs.

The Hanafi madhab holds that Zakat must be distributed among the eight categories mentioned in the Quran. However, it is permissible to give the entire Zakat to only one category, or even to a single eligible individual within a category, provided they meet the specific conditions for that category. While distributing to all categories is not mandatory, it is considered superior.

Giving voluntary sadaqah is a highly recommended act in the Hanafi school, bringing immense spiritual rewards and purification of wealth. It encompasses any charitable expenditure made purely for Allah's sake, beyond the obligatory Zakat.

Zakat al-Fitr is Wajib (obligatory) upon every free Muslim who possesses the Nisab (minimum amount of wealth) beyond their basic needs for themselves and their dependents, similar to Zakat on wealth. It becomes due at the break of dawn on the day of Eid al-Fitr, though it can be paid earlier during Ramadan.

Zakat on agriculture is obligatory on all produce that grows from the earth, whether it is grains, fruits, vegetables, or herbs, provided the land is capable of yielding. Unlike other forms of zakat, there is generally no specific nisaab (minimum threshold) requirement for agricultural produce, meaning any harvest is subject to zakat. The zakat becomes due immediately upon harvest.

Zakat on wealth is an obligatory act of worship for every sane, adult Muslim who possesses wealth exceeding the nisab (minimum threshold) for a full lunar year. It applies to gold, silver, currency, trade goods, and certain livestock, ensuring the purification of wealth and aiding the poor.