Hanbali School

Covering the awrah is a strict obligation (fard). For men, the awrah is from the navel to below the knees, including the knees. For women, the entire body is considered awrah in front of non-mahram men, with only the face being exempted; thus, hands and feet must be covered.

It is strictly forbidden for men to wear garments made of pure silk or adorn themselves with gold. This ruling applies to any item where silk or gold is the primary material or for decorative purposes.

The Hanbali school holds that general grooming practices like trimming nails, removing armpit and pubic hair, and trimming the mustache are Sunnah. However, for men, it is Wajib to let the beard grow and Haram to shave it, with trimming what exceeds a fist length being permissible.

Covering the 'awrah for women in front of non-mahram men is obligatory (fard), which includes the entire body, specifically the head, neck, and chest. While the dominant view allows for the face and hands to be uncovered, some Hanbali scholars hold that the face must also be covered, considering it part of the 'awrah in public. The clothing must be loose, non-transparent, and not a means of adornment in itself.

Similar to the Shafi'i school, the Hanbali madhab states that the mother has the right to custody until the child reaches the age of discernment (tamyiz), usually around seven years old. At this stage, the child is given a choice between residing with their mother or father. The court or qadi then confirms the child's preference, prioritizing the child's welfare and ensuring the choice is not coerced.

Talaq is permissible (mubah) but generally discouraged (makruh) if there is no valid religious or worldly necessity. It becomes haram if it causes unjust harm to the wife or if pronounced during menstruation or a period of purity where intercourse has occurred. The Hanbali school, like the Hanafi and Shafi'i schools, holds that uttering three talaqs in one sitting constitutes three separate divorces, rendering the marriage irrevocably dissolved.

The application of Islamic inheritance law is a fundamental obligation (fard) that must be meticulously observed. The Hanbali school strictly follows the textual evidence from the Quran and authentic Sunnah in determining the shares and priority among heirs, allowing no personal discretion in alteration.

Khula is permissible when there is discord between the spouses and the wife wishes to separate by returning the dower or offering some other compensation. The husband should accept it if the wife genuinely fears she cannot uphold her marital duties and obligations due to her aversion to him. It is recommended for the compensation not to exceed the original dower unless the wife insists.

Mahr is an obligatory right of the wife, similar to the Shafi'i view, and its specification is not a condition for the validity of the marriage contract. If not specified, the wife is entitled to Mahr Mithl. This dowry is her exclusive property and represents the husband's commitment.

The Hanbali madhab considers marriage (nikah) to be Sunnah (recommended) and a highly virtuous act, often preferred over optional acts of worship for one who desires it and can fulfill its rights. It becomes Wajib (obligatory) for an individual who fears falling into zina if they do not marry and possesses the means to do so. Conversely, it can become Haram (forbidden) if one is unable to fulfill rights and intends to cause harm to the spouse.

Fidyah is obligatory (wajib) for those permanently unable to fast, feeding one poor person for each day. It is also required for pregnant or nursing women who break their fast *fearing harm only for the child*, in addition to making up the fasts. Kaffarah is obligatory (wajib) for intentionally breaking a fast in Ramadan without a valid excuse, whether by eating, drinking, or sexual intercourse. The expiation involves freeing a slave, then fasting two consecutive months if unable, then feeding sixty poor people if unable, with this order being mandatory.

Itikaf is a Sunnah Mu'akkadah (emphasized sunnah), particularly for the last ten days of Ramadan, following the practice of the Prophet Muhammad. Fasting is a fundamental condition for the validity of Itikaf in the Hanbali madhab, even for a voluntary Itikaf of a short period. If one vows to perform Itikaf, it becomes Wajib upon them.

The Hanbali madhab considers fasting in Ramadan a clear divine command, establishing its status as an individual obligation (fard) for every Muslim who is legally responsible (mukallaf). This obligation necessitates intentional abstinence from all fast-breaking actions, including eating, drinking, and marital intimacy, from the break of dawn until sunset.

Intentional eating, drinking, or sexual intercourse without a valid excuse are forbidden and invalidate the fast, requiring qada' and kaffara for intercourse. Intentional vomiting, intentional ejaculation due to direct contact, menstruation, post-natal bleeding, and cupping (hijama) are also among the things that invalidate the fast and necessitate qada'.

Voluntary fasting is considered mustahabb (recommended) and is a means of increasing good deeds and expiating sins. Highly recommended fasts include the six days of Shawwal, the Day of Arafah (for non-pilgrims), the Day of Ashura (preferably with Taasu'a, the 9th of Muharram), and Mondays and Thursdays. It is forbidden (haram) to fast on the two days of Eid and the days of Tashreeq.

In the Hanbali madhab, intoxicants, including khamr and any substance that causes intoxication, are considered strictly forbidden. This prohibition covers not only drinking but also any form of consumption, production, sale, or involvement with such substances. The ruling is universal, applied even if only a small amount is consumed without full intoxication, due to the potential for harm.

The general rule is that all food is permissible (mubah) unless proven otherwise through scriptural evidence. Prohibitions include pork, blood, carrion, animals not slaughtered according to Islamic rites, and those that prey with fangs or talons. All types of sea creatures are considered permissible, and horse meat is generally permitted.

Hunting is permissible (mubah) when intended for food and performed according to Islamic regulations. Essential conditions include uttering Tasmiyah at the time of sending the hunting instrument or animal, the hunting animal being trained, and the weapon causing a fatal wound through penetration. If the hunted animal is found alive, it is obligatory to slaughter it to ensure its lawfulness.

Proper dhabihah requires cutting the throat, esophagus, and both jugular veins. Mentioning Allah's name (Bismillah) is wajib; intentional omission makes the meat haram.

Hajj is an immediate obligation (fard) on a Muslim who meets the conditions of istita'ah, including financial capacity, physical health, and a safe route for travel. It is a pillar of Islam and must be performed without undue delay once the conditions are met.

The intention (niyyah) to perform Hajj or Umrah is a fundamental pillar (fard) for entering Ihram. Additionally, pronouncing the Talbiyah (or any similar dhikr) immediately after the intention is considered wajib to validly commence the state of Ihram, and neglecting it intentionally requires a fidya. Entering Ihram from the miqat is also wajib.

Offering a sacrificial animal (hady) is wajib for pilgrims performing Hajj Tamattu' or Qiran. This obligation arises as a thanksgiving for the blessings of combining the two rituals or performing Umrah prior to Hajj within the sacred months. Inability to provide the hady necessitates fasting as a substitute.

Sa'i between Safa and Marwa is a fard (pillar) for Hajj and Umrah. It is an indispensable condition for the validity of the pilgrimage, and its omission renders the Hajj or Umrah invalid.

Umrah is considered Fard (an individual obligation) for those who are able, similar to their view on Hajj. It is a once-in-a-lifetime obligation for every capable Muslim man and woman. Failure to perform it when able is considered sinful.

Kaffarah for breaking an oath is wajib, and the person has a choice between feeding ten poor persons, clothing ten poor persons, or freeing a slave. The expiation is required upon violation of the oath. If one is unable to perform any of these, then fasting for three consecutive days is the prescribed alternative.

Obeying a valid judicial ruling is obligatory (wajib) for all concerned parties, as it is a means of establishing justice and resolving conflicts. A judge's ruling is binding and enforceable, settling disputes and establishing legal rights and responsibilities externally. However, it does not change the hukm of the thing itself in the sight of Allah if the true reality differs.

Breaking a deliberate oath necessitates expiation. Uniquely, a deliberately false oath about the past (yamin ghamus) also requires expiation in addition to repentance. Fulfilling a vow of obedience is obligatory, and breaking a vow to commit a sin or even a permissible act (yamin al-lajaj) also requires expiation.

Testifying to the truth when one has knowledge and is summoned is a collective obligation (fard kifayah) upon the Muslim community. It transitions to an individual obligation (fard 'ayn) if the testimony is essential to establish a right or prevent injustice, and no one else can fulfill it. Giving false testimony is unequivocally forbidden (haram) and incurs severe consequences.

Eid prayers are Fard Kifayah (collective obligation); meaning if a sufficient number of people perform it, the obligation is lifted from the rest of the community. However, for an individual, it is highly emphasized to attend, and some scholars consider it Wajib Ayn for men if there is an Imam.

The five daily prayers are an absolute individual obligation (fard 'ayn) upon every sane, mature Muslim. Their performance is a distinguishing feature of a Muslim, and deliberate abandonment is a major sin, with some Hanbali scholars considering the one who abandons prayer out of rejection to be an apostate.

Friday prayer is an individual obligation (fard 'ayn) for every free, sane, adult, resident Muslim male who has the ability to attend and no valid excuse for non-attendance. It replaces the Dhuhr prayer and must be performed in congregation in a permanent settlement. Certain conditions, such as a minimum number of attendees, are essential for its validity.

The funeral prayer is a collective obligation (Fard Kifayah) upon the Muslims. If a sufficient number of individuals perform it, the obligation is fulfilled for the whole community, otherwise, the entire community bears the sin of omission.

Shortening the four-rak'ah prayers (Dhuhr, Asr, Isha) to two rak'ahs is a Sunnah for a traveler. It is a highly recommended practice and is superior to praying the full prayer, provided the conditions of travel are met.

Sujud al-Sahw is considered wajib for omitting a wajib act (e.g., the first tashahhud) or for making an addition to the prayer. It is considered sunnah for omitting a sunnah act. It is performed before the salam for omissions and doubt, and after the salam for additions.

The Hanbali madhab classifies voluntary prayers as Sunnah (Sunnah Rawatib) or Mustahabb (Nafl Mutlaq). Sunnah Rawatib are highly emphasized prayers associated with the five daily prayers and include Witr, which is considered a confirmed Sunnah. Other supererogatory prayers, such as Duha or Istikharah, are Mustahabb, and their performance is a source of abundant reward.

Ghusl is Fard (obligatory) for individuals in a state of major ritual impurity, making it a prerequisite for valid prayer and other related acts. The Fard elements are making the intention, washing the entire body thoroughly, and including rinsing the mouth and nose.

The removal of impurities (najasah) is a mandatory condition (wajib) for the validity of prayer. The presence of najasah on the body, clothes, or place of prayer renders the prayer invalid. This applies even if one is unaware of the impurity, though some Hanbali scholars allow for prayer validity in cases of complete ignorance or forgetfulness when discovery occurs after prayer.

During menstruation, a woman is forbidden from praying, fasting, having sexual intercourse, touching the Mushaf, reciting the Qur'an with the intention of recitation, or entering a mosque. She is required to make up for missed fasts but is not required to make up for missed prayers. Once her menstrual bleeding stops, it is Wajib for her to perform Ghusl to regain ritual purity.

Performing tayammum is an obligatory alternative to wudu or ghusl when water is genuinely absent or its use poses a risk to health. Similar to the Shafi'i view, one tayammum is generally valid for only one obligatory prayer, but can be used for multiple voluntary prayers before its conditions are invalidated.

Wudu is an absolute prerequisite (fard) for the validity of prayer (Salah) and for handling the Mushaf. This school also stipulates the necessity of observing the prescribed order of actions (tartib) and performing them consecutively without undue delay (muwalat), along with the intention.

It is permissible to take a loan out of necessity, though one should strive to avoid debt if not essential. Giving a loan without interest (qard al-hasan) is a highly recommended virtuous act of helping others. Repaying debts when due is an obligation upon the borrower, and any additional payment stipulated in advance as interest (riba) is categorically forbidden.

Conventional insurance is largely considered impermissible due to containing gharar (uncertainty), maysir (gambling), and riba (interest). Takaful is deemed permissible as long as its structure is explicitly based on tabarru' (donation) and mutual cooperation, thereby avoiding the prohibited elements that render conventional insurance unlawful.

Partnership is permissible and widely recognized in the Hanbali school, encompassing various forms beyond just capital. This includes Sharikat al-`Inan (capital), Sharikat al-Abdan (labor), and Sharikat al-Wujuh (credit/reputation), provided there is mutual consent and clear terms for profit and loss distribution. The Hanbali school tends to be more expansive in validating diverse partnership arrangements.

Riba is strictly forbidden, encompassing any conditioned increase in a loan or an unequal, deferred exchange of specific commodities. The Hanbali school also prohibits transactions that might indirectly lead to riba, adhering to the principle of blocking means to evil (sadd al-dhara'i) to uphold economic justice.

The fundamental ruling for sale and trade is permissibility (mubah), as it is a divinely sanctioned method for acquiring wealth and fulfilling human needs. This permissibility is conditional upon adherence to Islamic guidelines, ensuring fairness, transparency, and the absence of prohibited elements in the transaction.

According to the Hanbali madhab, it is obligatory to distribute Zakat among all eight categories of recipients if they exist and are eligible in the area. If certain categories are not present, the Zakat is then distributed among the remaining existing ones. They often have a broader interpretation of 'Fi Sabilillah' to include poor students of Islamic knowledge, not just those engaged in warfare.

Giving voluntary sadaqah is a highly encouraged and virtuous act in the Hanbali school, seen as a means of spiritual growth and assisting the less fortunate. It encompasses all charitable donations made willingly, distinct from the obligatory Zakat.

Zakat al-Fitr is Fard (obligatory) on every Muslim who possesses surplus food for themselves and their dependents for the day and night of Eid. It becomes due at sunset on the last day of Ramadan and is primarily paid in common staple food, such as dates, barley, wheat, or raisins.

Zakat on agriculture is obligatory on produce that can be weighed, stored, and is a staple food, such as grains (wheat, barley, rice) and fruits (dates, raisins, olives, almonds, pistachios). Vegetables and non-staple 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 an obligatory purification of assets, due on gold, silver, currency, trade goods, livestock, and agricultural products. It is a pillar of Islam, becoming due when the wealth reaches the nisab and a full lunar year has elapsed (except for crops and fruits, which are due at harvest).