Maliki School

Covering the awrah is obligatory (wajib) for both genders. A man's awrah extends from the navel to the knees, with the knees included. For a woman, her awrah in prayer and in front of non-mahram men is her entire body except for her face and hands; however, her feet are considered a 'lighter awrah' that should also be covered.

The wearing of pure silk and gold is strictly forbidden for men. While minor amounts of silk as a decorative border or small blend might be tolerated, the general rule prohibits men from wearing garments predominantly made of silk or any form of gold jewelry.

The Maliki school considers grooming practices such as clipping nails, removing armpit and pubic hair, and trimming the mustache as Mandub (recommended/Sunnah). For men, growing the beard is Wajib, and shaving it completely is prohibited (Haram).

Covering the entire body, including the head, neck, and chest, is obligatory (wajib) for Muslim women in the presence of non-mahram men. The face and hands are generally considered exempt from this obligation. However, covering the face is considered highly recommended (mustahabb) to prevent fitna, especially for young women or in times of moral laxity.

The Maliki school grants the mother the right to custody for boys until they reach puberty, and for girls, her right extends until they marry and consummate the marriage. This is one of the longest periods of maternal custody among the madhabs, emphasizing the mother's central role in a child's upbringing. The child's welfare and the mother's ability to care are paramount.

Talaq is permissible (mubah) but generally discouraged (makruh) unless there is a legitimate reason, such as irreconcilable differences or harm to one of the spouses. A key distinction in the Maliki school is that three simultaneous pronouncements of talaq are generally considered a single revocable divorce, unless specific intent for multiple divorces is clearly established or if it's the third explicit pronouncement after prior divorces. This emphasizes the path of reconciliation.

Adhering to the divine laws of inheritance is a strict obligation (fard), and any deviation from the prescribed shares without the consent of all adult, sound-minded heirs is unlawful. The Maliki school emphasizes the importance of promptly fulfilling these rights after the deceased's debts and funeral expenses are settled.

Khula is permissible and is a form of separation where the wife returns the dower or other compensation to the husband, or agrees to waive some of her rights, in return for him divorcing her. It is resorted to when the wife dislikes her husband and fears she cannot fulfill her duties towards him. A judge can compel the husband to accept khula if the wife provides valid reasons and is willing to compensate.

Mahr is an essential component for the validity of the marriage contract in the Maliki school. While its absence in the contract does not immediately invalidate it, it must be specified or Mahr Mithl determined for the marriage to be complete and valid. It is the exclusive property of the wife.

According to the Maliki madhab, marriage is generally Mandub (recommended/mustahabb) for most individuals, especially for those who desire it and are able to fulfill its obligations. It becomes Wajib (obligatory) for someone who fears committing zina if they do not marry and has the financial and physical capability to do so. It can become Makruh (disliked) if one fears inability to fulfill rights or causing harm, and Haram (forbidden) if one intends to harm the spouse or is certain they cannot fulfill rights.

Fidyah is obligatory (wajib) for those permanently unable to fast, feeding one poor person for each day. It is also required if one delays making up missed Ramadan fasts until the next Ramadan without a valid excuse, 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 requires freeing a slave, or fasting two consecutive months if unable, or feeding sixty poor people if unable, with this specific order being mandatory.

Itikaf is considered Mustahabb (recommended), especially during the last ten days of Ramadan. The Maliki school stipulates that fasting is a condition for the validity of Itikaf, meaning one cannot perform a valid Itikaf without being in a state of fasting, even for a short duration. It becomes Wajib if one makes a vow to perform it.

The Maliki school holds that fasting Ramadan is a divine obligation (fard) upon every capable Muslim. It requires the abstention from all things that nullify the fast, including eating, drinking, and sexual intercourse, from true dawn until sunset, accompanied by a sincere intention for worship.

Deliberately engaging in sexual intercourse, intentional eating or drinking, or intentional ejaculation through masturbation or kissing are forbidden and invalidate the fast. These acts require both qada' and kaffara (for intercourse and intentional ejaculation). Any intentional vomiting also invalidates the fast, requiring qada'. The fast is similarly broken by menstruation or post-natal bleeding.

Voluntary fasting is recommended (mustahabb), as it is a supererogatory act of worship that draws one closer to Allah. Recommended days include Mondays and Thursdays, the Day of Arafah, and Ayyam al-Beed. Fasting the six days of Shawwal is also recommended, though some scholars rate it slightly lower than other voluntary fasts.

The Maliki madhab considers the consumption of any substance that intoxicates, even in a minimal amount, to be absolutely prohibited. This ruling encompasses all forms of alcohol and drugs that alter the mind or body in an intoxicating manner, emphasizing the removal of intellect as the key criterion for prohibition. Engagement with such substances in any capacity is forbidden.

All pure and good things are permissible (mubah) by default, while prohibitions are specific. Forbidden foods include pork, blood, carrion, and animals not slaughtered Islamically. Generally, all animals from the sea are permissible without specific slaughter, but some interpretations may consider certain undesirable sea creatures disliked (makruh).

Hunting for food is permissible (mubah) provided specific conditions are observed. Crucially, the hunter must utter Tasmiyah when sending the hunting animal or weapon, the animal must be trained, and the act should not cause undue suffering or neglect other religious duties. If the hunted animal is found alive, it must be ritually slaughtered to be lawful.

Dhabihah necessitates cutting the throat and the two jugular veins, along with the intention and Bismillah. Intentional omission of Bismillah renders the meat haram, while unintentional omission is excused.

Hajj is a fundamental obligation (fard) for those who meet the conditions of capability (istita'ah), which includes financial means, physical health, and safety of the route. It must be performed immediately upon meeting these conditions unless there is a valid excuse.

The intention (niyyah) to perform Hajj or Umrah and enter the state of Ihram is a fundamental pillar (fard) without which the pilgrimage is invalid. The act of entering Ihram at or before the designated miqat is also obligatory (wajib), requiring a compensatory sacrifice if violated without a valid excuse.

The sacrificial animal (hady) is wajib for those undertaking Hajj Tamattu' or Qiran. It is considered an expiation and a sign of thankfulness for the benefit of performing Umrah consecutively with Hajj, or combining the intentions. Should a pilgrim be unable to find or afford the animal, they must fulfill the obligation by fasting.

Sa'i between Safa and Marwa is classified as wajib (obligatory) for Hajj and Umrah. Omitting it requires a compensatory sacrifice (damm) and invalidates the Hajj if not performed or compensated for before leaving Mecca without a valid reason.

Umrah is considered a Sunnah Mu'akkadah (highly emphasized Sunnah), not obligatory (Fard or Wajib). While strongly encouraged for those who have the capability, neglecting it without a valid excuse does not incur sin. Its performance carries great reward, and it is considered highly virtuous.

Expiation for breaking an oath is obligatory (wajib), and it can be fulfilled by feeding ten poor persons, clothing ten poor persons, or freeing a slave. The person has a choice among these three options. Should one be unable to perform any of these, they must fast for three consecutive days.

Obeying a legitimate judicial ruling is obligatory and binding upon the litigants and relevant parties. Such rulings are effective in settling disputes and establishing rights externally. If the ruling is based on true evidence, it may also settle the matter internally; otherwise, it only settles it externally.

Breaking a deliberate oath requires expiation. Fulfilling a vow of obedience is an obligation. A false oath concerning the past is considered a major sin requiring sincere repentance, with no kaffarah due, though some Maliki scholars recommend it as a preventative measure. Vows to commit a sinful act are not binding and must not be fulfilled.

It is a collective obligation (fard kifayah) to testify truthfully when called upon, provided one possesses the necessary knowledge and conditions for witnessing. This duty becomes an individual obligation (fard 'ayn) if the testimony is crucial to prevent a right from being lost. Giving false testimony is a grave sin and strictly forbidden (haram).

Eid prayers are a Sunnah Mu'akkadah (emphasized sunnah) for able-bodied men. Its performance is highly encouraged, even for women and children to attend, but missing it does not constitute a sin.

The performance of the five daily prayers is an individual obligation (fard 'ayn) for every Muslim who has reached puberty and is of sound mind. It is considered one of the greatest acts of worship and a pillar of Islam, whose deliberate abandonment is a grave sin.

Friday prayer is an individual obligation (fard 'ayn) for every free, resident, sane, adult Muslim male who is not traveling and has no valid legal excuse. However, its establishment in a locality is also considered Fard Kifayah, meaning if a sufficient number of people perform it, the obligation is lifted from the rest of the community. It is performed in congregation and replaces Dhuhr.

The funeral prayer is considered a collective obligation (Fard Kifayah). This means that if some members of the community perform it, the obligation is lifted from the rest, but if no one does, the entire community is held accountable.

Shortening the four-rak'ah prayers (Dhuhr, Asr, Isha) to two rak'ahs is a Sunnah Mu'akkadah (emphasized Sunnah) for a traveler who fulfills the conditions of travel. It is highly recommended to shorten, and praying the full prayer is permissible but less virtuous.

Sujud al-Sahw is generally a Sunnah act to rectify errors in prayer, whether due to omission or addition. If one omits a single sunnah act or adds an action, it is performed after the salam; if two sunnah acts are omitted, it is performed before the salam.

For Malikis, voluntary prayers are generally classified as Sunnah or Mustahabb (Mandub). The two Rak'at before Fajr is considered Sunnah Mu'akkadah, as is Witr. Many other pre- and post-Fard prayers that are emphasized in other schools are often considered Mustahabb, meaning they are rewarded but not as highly stressed.

Ghusl is Fard (obligatory) when required due to major impurity, and its absence invalidates acts of worship. The Fard elements are intention, washing the entire body, rubbing the body thoroughly (dalak), and performing these actions in immediate succession.

The removal of najasah is considered an emphasized Sunnah (sunnah mu'akkadah) for the validity of prayer, not a fundamental condition (shart) in most cases. If one prays with impurity, the prayer is valid but disliked (makruh) if done intentionally and one has the ability to remove it. If done unintentionally, the prayer is valid and not disliked.

A menstruating woman is prohibited from praying, fasting, having sexual intercourse, and performing Tawaf. She must make up missed fasts but not missed prayers. Touching the Mushaf is also Haram, though reciting from memory is permitted in certain circumstances, like for a teacher or student. After her period ends, it is Fard upon her to perform Ghusl to purify herself.

Tayammum is an obligatory act of purification when water is absent, difficult to obtain, or its use is detrimental to health. It purifies the person and remains valid for multiple obligatory prayers and voluntary acts as long as the conditions for its validity persist.

Wudu is an essential condition (fard) for the validity of ritual prayer (Salah) and for touching the Mushaf. It comprises washing the face, hands up to the elbows, wiping the head, and washing the feet up to the ankles, with the intention of purification and maintaining continuity (muwalat) between actions.

Taking a loan is permissible for those in need, provided there is an intention and ability to repay. Lending without interest (qard al-hasan) is a recommended act of charity. Prompt repayment of debt is obligatory upon maturity, and stipulating any increase (riba) in repayment due to the loan itself is strictly prohibited.

While conventional commercial insurance is often problematic due to gharar and riba, Takaful is considered permissible. It adopts a cooperative model where contributions are considered donations (tabarru'), and risks are shared among participants, aligning with the principles of mutual assistance and social solidarity (ta'awun).

Partnership is permissible, allowing individuals to combine capital, labor, or both for shared profit and loss, provided the terms are clearly defined and free from excessive ambiguity (gharar). The Maliki school primarily recognizes Sharikat al-`Inan (capital partnership) and, with certain stipulations, other forms like Sharikat al-Abdan (labor partnership).

Riba is forbidden in all its forms, particularly any unjustified increase in a loan or a deferment in payment for specific bartered goods. The Maliki school emphasizes preventing any means (sadd al-dhara'i) that could lead to riba, making even transactions resembling it problematic.

Engaging in sale and trade is generally permissible (mubah) and a recognized path to earning a lawful living in Islam. However, its validity depends on fulfilling the essential pillars of a contract, such as mutual consent and clear specification of the item and price, while avoiding forbidden elements.

In the Maliki school, it is obligatory to distribute Zakat to its designated recipients as outlined in the Quran. While the Imam or Zakat collector has discretion in distributing the funds, it is generally sufficient to give to some of the categories rather than all, particularly prioritizing the poor and needy. If the Zakat funds are substantial, distributing to more categories is encouraged.

Voluntary sadaqah is considered a virtuous and commendable act in the Maliki school, strongly encouraged for its role in earning divine pleasure and blessings. It refers to any non-obligatory donation given to those in need, seeking Allah's reward.

Zakat al-Fitr is Fard (individually obligatory) upon every Muslim, male or female, free or slave, who possesses one Sa' of food more than their needs for the day and night of Eid for themselves and their dependents. It is primarily paid in staple food items, such as wheat, barley, or dates.

Zakat on agriculture is obligatory on staple food items that can be stored, specifically grains (like wheat, barley) and fruits (like dates, raisins). Produce like vegetables that cannot be stored 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 divine obligation and a pillar of Islam, due on specific categories such as gold, silver, currency, trade goods, certain agricultural produce, and livestock. It becomes due once the wealth reaches the nisab and a full lunar year has passed, representing the right of the poor in the wealth of the rich.