Islamic Teachings Comparative Reference

Divine attributes are eternal and not comparable to creation. Historically align with the Maturidi and Tahawi schools. Tafwid (submitting the final meaning to Allah) is the primary method, though metaphorical interpretation (Tawil) is accepted by later scholars to defend orthodox theology against literalists.

Aligns with the Ash'ari school. Affirmation of attributes without Tashbih (anthropomorphism) or Kayf (how). Classic Malikis practiced Tafwid (saying "we believe, but only Allah knows the exact nature"). Later scholars allowed Tawil (metaphorical interpretation) where language permits.

Historically Ash'ari school. Similar to Malikis, they reject physical limbs or space for Allah. Focus on Tafwid for early Shafi'is, and metaphorical interpretation (Tawil) for later scholars, explaining "Hand" as power or grace, and "Face" as existence or reward.

Athari (traditionalist) school. Affirming all attributes of Allah as they appear in the Quran and Hadith literally (meaning the language denotes reality) but without Tashbih (resemblance to creation), without Tawil (metaphorical interpretation), and without Tafwid of the meaning itself (they explain the meaning is known, but the modality is unknown).

Faith (Iman) is belief in the heart and verbal affirmation by the tongue. Physical actions are the necessary fruits of faith but not a core pillar of its definition. Therefore, faith in its essence does not increase or decrease, though a person's conviction, light, and practice do.

Iman consists of belief in the heart, statement of the tongue, and actions of the limbs. Faith increases with good actions and decreases with sins.

Iman is belief, speech, and action. Actions are a fundamental part of the completeness of faith. It increases with obedience and decreases with disobedience.

Iman is belief in the heart, speech of the tongue, and actions of the limbs. It increases with obedience and decreases with disobedience. Certain actions, if left entirely (like the daily prayer), can remove a person from Islam.

Most prominent contemporary Hanafi councils and scholars (such as Mufti Taqi Usmani and the Darul Ifta of Deoband) declare cryptocurrency trading impermissible (Haram) or highly discouraged (Makruh). They argue it lacks intrinsic value, is not backed by a government authority, and involves excessive speculation (Gharar) and gambling-like risks (Qimar).

Contemporary Maliki scholars generally view cryptocurrency with high suspicion. If it is highly volatile, lacks government regulation, and is susceptible to financial scams, it is prohibited due to the legal maxim of Sadd al-Dhara'i (blocking the means to harm) and the presence of Gharar.

Contemporary Shafi'i scholars (like those in Egypt's Dar al-Ifta and Southeast Asia) generally forbid cryptocurrency trading. They state it is not recognized as legal tender (Mal) under Islamic law, and its extreme volatility makes it akin to gambling and financial deception.

Contemporary Hanbali scholars focus on the custom of the market ('urf) and utility. Many modern Saudi and Gulf scholars declare it Haram because it is highly speculative and is not backed by tangible assets, while a growing minority suggest it is permissible if used purely as a medium of transfer of value and not for speculative day trading.

Touching a woman does not invalidate wudu under any circumstances, unless it involves direct contact of sexual organs or leads to emission of pre-seminal or seminal fluid.

Wudu is invalidated only if the contact is accompanied by sexual pleasure/desire (Ladhah), or if it was done with the intention of gaining pleasure (regardless of whether pleasure was actually felt).

Direct skin-to-skin contact between a post-pubescent male and a marriageable female (ajnabiyyah) invalidates wudu for both parties automatically, regardless of desire, intent, or whether it was accidental.

Wudu is invalidated if the touch is done with sexual desire/pleasure (Shahwah), regardless of whether it is an ajnabiyyah (stranger) or a mahram (relative). If there is no desire, wudu is not invalidated.

Permissible to use under the strict condition that the cardholder has the financial capacity and absolute intention to pay the balance in full before the grace period ends to avoid paying interest (Riba). Agreeing to the interest clause in the contract is tolerated due to public necessity (Umum al-Balwa) and because no interest is actually paid.

Generally permissible to use if there is a genuine need (such as booking hotels, renting cars, or online payments) and the user pays the balance before interest is charged. However, a minority of strict Maliki scholars forbid it because signing the contract involves consenting to a potential Riba transaction.

Permissible to sign the contract and use the card if there is no Islamic alternative, provided that the cardholder is certain they can pay before the deadline. If they pay before any interest is charged, they have avoided the sin of Riba.

A subject of major debate. Many scholars forbid using conventional credit cards because signing the contract is an explicit agreement to a corrupt condition (Shart Fasid) of paying interest if late, which is forbidden. Others allow it under necessity if the user is resolved and able to pay on time.

Only fish (samak) is permissible to eat from the sea. All other marine creatures—such as shrimp, crabs, lobsters, oysters, octopuses, and squids—are considered impermissible or highly disliked (Makruh Tahrimi).

All creatures that live exclusively in the sea are completely lawful (Halal) to eat, without exception. This includes fish, shellfish, crabs, octopuses, and even creatures styled as "sea dogs" or "sea pigs".

All marine creatures are Halal to eat, except those that live both on land and in water (amphibious creatures like frogs, crabs, and crocodiles, which are Haram). Shellfish, shrimp, octopuses, and squid are Halal.

All sea creatures are Halal except those that are harmful, poisonous, or live on both land and water (like frogs and crocodiles). Shrimp, oysters, and crabs are Halal, but require slaughtering if they have flowing blood and can live long on land.

Taking interest-bearing bank loans or conventional mortgages is strictly prohibited (Haram) as it involves Riba (interest). However, a historical debate exists: Abu Hanifa and Imam Muhammad held that Riba is not legally prohibited between a Muslim and non-Muslim in non-Muslim lands (Dar al-Harb). Based on this, a few contemporary European councils permit Western Muslims to buy a primary home via mortgage if no Islamic alternative exists. Mainstream Hanafi boards strictly reject this exception and declare all conventional mortgages Haram.

Strictly prohibited (Haram) to take out conventional bank loans and mortgages. The school rejects the non-Muslim territory exception, declaring the prohibition of Riba universal across all lands. A few contemporary scholars tolerate it for a primary residence under extreme necessity (such as severe rental exploitation or lack of stable housing), but the general ruling remains total prohibition.

Conventional interest-bearing loans and mortgages are strictly prohibited (Haram) under all normal circumstances. The Shafi'i school does not accept the non-Muslim land exception, stating that what is Haram in Muslim lands is equally Haram in non-Muslim lands. Modern Shafi'i councils strongly emphasize using Islamic banking alternatives.

All forms of interest-bearing loans and conventional mortgages are strictly prohibited (Haram) and represent major sins. The Hanbali school rejects the non-Muslim territory exception, and any contract containing an interest clause is considered legally invalid (Batil).

Unnecessary free mixing of unrelated men and women is prohibited (Haram). However, necessary interaction (such as buying/selling, seeking medical treatment, testifying in court, or seeking knowledge) is permissible under the condition of proper hijab, lowering of gazes, and avoiding private seclusion (khalwah).

Unnecessary mixing for socializing, entertainment, or casual chatting is prohibited. Mixing for trade, work, learning, or pilgrimage is permissible, provided both genders maintain strict modesty in clothing and behavior, lower their gazes, and prevent private seclusion (khalwah).

Mixing that involves physical crowding, touching, or private seclusion (khalwah) is prohibited. Transactional mixing that is necessary (medical care, learning, buying and selling) is allowed, provided women observe full hijab, gazes are lowered, and there is no flirtatious speech.

Free mixing for entertainment and socializing is forbidden. Mixing for necessary purposes like transaction, litigation, or education is permitted, on the condition that there is no private seclusion (khalwah), no physical contact, gazes are lowered, and modesty is strictly observed.

Strictly prohibited (Haram) to play, listen to, or trade musical instruments (Ma'azif). Singing (Ghina') is prohibited if it is accompanied by instruments or contains vain or indecent lyrics. The only exception is the simple tambourine (Duff) without metal rings, permitted for weddings and Eid.

Prohibited (Haram) to use, listen to, or sell musical instruments. Singing itself (vocal only) is generally disliked (Makruh) or Haram if it contains vain discourse, and is strictly Haram when accompanied by wind or stringed instruments. The Duff is permitted at weddings.

Playing or listening to stringed instruments (like lutes) and wind instruments (like flutes) is prohibited (Haram). Singing without instruments is generally disliked (Makruh) but not Haram, unless it contains inappropriate themes or is performed by a woman in front of non-mahram men. The Duff is allowed for weddings and Eid.

All musical instruments—including string, wind, and percussion instruments (except the Duff)—are strictly prohibited (Haram) to play, listen to, or trade. Vocal singing without instruments is disliked (Makruh) because it "breeds hypocrisy in the heart," and becomes Haram if it uses vain lyrics.

The headscarf (covering the hair, neck, and chest) is strictly obligatory (Fard) for women. A woman's Awrah in front of unrelated men includes her entire body except her face, hands, and feet. The face veil (Niqab) is not strictly obligatory, but is highly recommended, and was declared necessary by later jurists to prevent fitnah (temptation) in public.

The headscarf is strictly obligatory (Fard). A woman's Awrah in public is her entire body except her face and hands. Wearing the Niqab is not obligatory but recommended. If a woman is exceptionally beautiful and fitnah is feared, she may cover her face as a precaution, though it is not a basic Fard.

The official and dominant view of the Shafi'i school is that a woman's entire body is Awrah in front of unrelated men, including her face and hands. Therefore, both the headscarf and the face veil (Niqab) are strictly obligatory (Fard) in public. A secondary opinion within the school allows exposing the face and hands if temptation (fitnah) is not feared.

A woman's entire body is Awrah in front of unrelated men, including her face, hands, and even her fingernails. Therefore, wearing the headscarf and the face veil (Niqab) is strictly obligatory (Fard) when in public or around non-mahram men.

Shortening (Qasr) is strictly obligatory (Wajib) for travelers; praying four Rak'ahs is disliked. Combining prayers (Jam') is strictly prohibited during travel (each prayer must be prayed in its own time), except at Arafah and Muzdalifah during Hajj. Apparent combining (Jam' al-Suri—delaying one prayer to its end and starting the next at its beginning) is allowed.

Shortening prayers is a highly emphasized Sunnah (Sunnah Mu'akkadah) for travelers. Combining prayers (Jam'—either advanced or delayed) is permissible during travel, but primarily when the traveler is actively moving, or when there is a clear hardship.

Shortening prayers is a permissible license (Rukhsa); the traveler has the choice to pray full or shorten, though shortening is preferred. Combining prayers (Jam'—both advanced and delayed) is fully permissible for travelers, whether they are actively moving or taking a stop.

Shortening prayers is a highly recommended license, preferred over praying full. Combining prayers (Jam'—advanced or delayed) is permissible for travelers, and is additionally allowed for non-travel reasons such as illness, rain, mud, wind, or extreme difficulty.

Pronouncing the name of Allah (Tasmiyah) at the moment of slaughter is strictly obligatory (Wajib). If omitted intentionally, the meat is Haram; if omitted out of forgetfulness, it is Halal. Meat of the People of the Book is Halal only if they slaughter correctly and mention God's name. Modern conventional Western supermarket meat is generally Haram due to lack of verified slaughter.

Saying Bismillah is strictly obligatory (Wajib). If omitted intentionally, the meat is Haram; if omitted out of forgetfulness, it is Halal. The meat of the People of the Book is Halal if they slaughter it for themselves using traditional throat-cutting, even if they do not say Bismillah. Western commercial meat is generally not Halal due to stunning methods.

Saying Bismillah is highly recommended (Sunnah), not obligatory. If omitted intentionally or out of forgetfulness, the meat remains completely Halal. The meat of the People of the Book is Halal in its base ruling, but Shafi'i jurists set extremely strict lineage requirements for who qualifies as a true Kitabi. In modern times, Western supermarket meat is generally declared Haram.

Saying Bismillah is strictly obligatory (Wajib). If omitted intentionally or out of forgetfulness (according to the primary view), the meat is Haram. The meat of the People of the Book is Halal provided they slaughter it correctly. If they invoke a name other than Allah, it is Haram.

Gelatin derived from non-Zabiha animals (except pigs) is permissible if it undergoes a complete chemical transformation (Istihalah) during processing. Animal rennet (Infha) from Halal animals (like cows or sheep) is pure (Tahir) and Halal even if the animal was not slaughtered Islamically. Therefore, conventional cheese made with animal rennet is Halal.

Gelatin from non-Zabiha animals or pigs is prohibited (Haram); the extraction process is not accepted as a purifying transformation (Istihalah). Animal rennet from non-Zabiha animals is impure (Najis), which makes any cheese curdled with it Haram. Only cheese made with vegetable/microbial rennet or rennet from Zabiha-slaughtered animals is Halal.

Gelatin from non-Zabiha animals or pigs is strictly prohibited (Haram). The Shafi'i school has a very narrow definition of Istihalah (only wine-to-vinegar and hide-to-leather are accepted) and rejects gelatin processing as a purification. Animal rennet from non-Zabiha animals is impure (Najis); hence, cheese made with animal rennet is Haram.

Gelatin from non-Zabiha animals or pigs is prohibited (Haram); the school rejects the purifying effect of chemical transformation (Istihalah) for bone/skin extracts. Rennet from non-Zabiha animals is impure (Najis); therefore, cheese containing animal rennet is Haram.

Prayers (Salah) are strictly prohibited, and no make-up (Qada) is required. Reciting the Qur'an (even a single verse) is prohibited with the intention of recitation, though reciting verses for protection/du'a without recitation intent is allowed. Touching the physical Mushaf is forbidden without a detached barrier. Entering or passing through the Masjid is forbidden.

Prayers are prohibited, and no make-up is required. Reciting the Qur'an from memory (without touching the Mushaf) is permissible for general devotion, teaching, or learning, as long as the bleeding continues (once bleeding stops but before Ghusl, recitation becomes prohibited). Touching the physical Mushaf is forbidden, with concessions made only for female students and teachers. Entering or staying in the Masjid is forbidden, but passing through is tolerated if necessary and secure.

Prayers are prohibited, and no make-up is required. Reciting any portion of the Qur'an (even a single word) with the intention of recitation is prohibited. Touching or carrying the physical Mushaf (including its cover/margins) is forbidden, except if it is a Tafsir book where the explanation text exceeds the Quranic text. Entering or staying in the Masjid is forbidden; passing through is allowed only if there is no risk of contamination.

Prayers are prohibited, and no make-up is required. Reciting a complete verse of the Qur'an is prohibited, though reciting a part of a verse or reciting for Dhikr/supplication (without Quranic intent) is allowed. Touching the physical Mushaf is prohibited without a clean barrier. Staying/sitting in the Masjid is prohibited, but passing through is permissible if there is a need and she is secure from contaminating the mosque.

Growing the beard is strictly obligatory (Wajib), and shaving it completely is prohibited (Haram). Trimming the beard to less than a fist-length is also prohibited. For the mustache, trimming it very short (to the skin's edge) is a highly emphasized Sunnah, though completely shaving it to the roots is disliked by some.

Growing the beard is strictly obligatory (Fard/Wajib), and shaving it is prohibited (Haram). Trimming the beard is generally prohibited, unless it grows excessively long or disheveled. For the mustache, it is Sunnah to clip only the overhang that exceeds the lip so the red margin of the lip is visible; completely shaving or trimming the mustache so short that the skin shows is considered a forbidden innovation (Bid'ah) in the school.

The official and dominant view of the school is that shaving the beard is highly disliked (Makruh Tanzihi), not strictly prohibited (Haram). Growing the beard is a highly emphasized recommendation (Sunnah Mu'akkadah). For the mustache, the Sunnah is to trim it along the upper lip margin so the edge is clear; completely shaving it is disliked (Makruh).

Growing the beard is strictly obligatory (Wajib), and shaving it is prohibited (Haram). Trimming what exceeds a fist-length is permissible, but leaving it completely without any cutting is considered better. For the mustache, the school allows both trimming it very close to the skin or shaving it off entirely, with both being considered valid Sunnah practices.

In the Hanafi school, making up missed obligatory (fard) and necessary (wajib, i.e., Witr) prayers is strictly obligatory (Fard).

This obligation applies under all circumstances:
• Excused Misses: Missed due to sleep, forgetfulness, or losing consciousness for less than 5 prayer times.
• Unexcused (Intentional) Misses: Missed deliberately without any valid excuse, even if neglected for years.

The school argues that if a person who is excused must make up the prayer, then the person who sinned by neglecting it intentionally has a greater obligation to pay off their debt to Allah.

Chronological order (tarteeb) must be maintained when making up prayers if the total number of missed prayers is five or fewer. If they exceed five, the obligation of order is lifted.

The Maliki school holds that making up missed prayers is strictly obligatory, whether they were missed due to a valid excuse (sleep, forgetfulness) or neglected intentionally without any excuse.

The make-up prayers must be performed immediately and continuously upon remembering or when able, and one is not permitted to delay them except for necessary tasks like sleeping, eating, or earning a basic livelihood.

Furthermore, a person who has missed prayers is forbidden from performing general voluntary (nafl) prayers; they must dedicate all their extra worship time to making up their fard prayers, with the sole exception of the Fajr sunnah (Raghbah) and the Eid/Witr prayers.

The Shafi'i school states that making up all missed obligatory prayers is strictly obligatory, regardless of whether they were missed with or without a valid excuse.

However, they make a distinction in the urgency of the timing:
• Excused Misses: If a prayer was missed due to sleep or forgetfulness, it is recommended (but not immediately mandatory) to make it up quickly, and delaying it is permissible.
• Intentional Misses: If a prayer was missed deliberately without a valid excuse, it is obligatory to make it up IMMEDIATELY and continuously during all available hours. The person must spend all their time making them up, sleeping and resting only as much as physically necessary, and they are forbidden from performing any voluntary (sunnah) prayers until the Qada is complete.

The Hanbali school states that making up missed prayers is mandatory immediately and in order for anyone who missed them due to an excuse like sleep or forgetfulness.

However, regarding intentional abandonment:
The official Hanbali school holds a unique position. If a person completely and intentionally abandons the prayer out of laziness or neglect (without denying its obligation), they are considered to have committed major apostasy (kufr akbar), exiting Islam.

Therefore, if they repent and return to Islam, they do not make up the prayers missed during the period of abandonment, because a new convert to Islam starts fresh and does not make up past prayers.

Strictly prohibited (Haram) for a woman to travel the travel distance (approx. 48 miles or 77-80 km) without a husband or a male mahram (unmarriageable relative). Traveling for shorter distances is permitted without a mahram, though disliked if there is no genuine need.

Prohibited to travel without a mahram in general. However, for the obligatory Hajj, she is permitted to travel without a mahram if she travels in the company of a "trustworthy and safe group" (Refqah Aaminah) consisting of reliable men and women.

Generally prohibited to travel without a mahram or husband. However, for the obligatory Hajj, she is permitted to travel without a mahram if she is accompanied by trustworthy women (at least two other reliable women) or a secure group.

Strictly prohibited (Haram) for a woman to travel the travel distance (approx. 80 km) without a mahram or husband. This prohibition is absolute and applies to all types of travel, including the obligatory Hajj.

Commercial insurance (where the company profits from risk pools) is prohibited (Haram) because it involves Riba (interest), Gharar (excessive uncertainty in the transaction), and Qimar (gambling, as one pays premiums hoping for a payout or losing the money if no event occurs). However, compulsory insurance (such as third-party auto or health insurance required by law) is permissible to purchase to the minimum extent required by the state under the principle of necessity (Darurah), though one should not aim to gain profit from it beyond actual damages.

Commercial insurance is prohibited (Haram) because it is a commercial exchange contract (Mu'awadah) that contains Gharar (uncertainty of whether a claim will be made, and how much will be paid).

Conventional commercial insurance is prohibited (Haram) due to Gharar (excessive uncertainty) and Riba. Some contemporary Shafi'i scholars argue that if it is free from usurious investments and is used for public benefit (Maslahah Mursalah), it may be tolerated, but the dominant view remains prohibition.

Commercial insurance in all its forms (life, property, medical, car) is prohibited (Haram) because it is a contract of chance, containing Gharar, Maysir, and Riba.

Celebrating the Mawlid is permitted and recommended (Mustahabb) if it consists of gathering to remember the Prophet's ﷺ life, reciting Quran, sending Salawat, and feeding the poor, free of unlawful mixings or music. Regarding the 15th night of Sha'ban, individual voluntary prayers at night are recommended, but organizing congregational prayers for it is disliked (Makruh). Singling out Rajab with special fasts or prayers (like Salat al-Ragha'ib) is disliked (Makruh) due to lack of authentic evidence. Fasting Ashura (10th of Muharram) is Sunnah, while mourning rituals (wailing, self-flagellation) are strictly forbidden (Haram).

The classical Maliki position (following the early Medinan practice) is that Mawlid celebrations, Mid-Sha'ban special congregational prayers, and Rajab-specific fasts are disliked innovations (Bid'ah). Later Maliki scholars in North Africa permitted the Mawlid if limited to charity, food sharing, and reciting poems of praise. Fasting Ashura is Sunnah, while additional celebratory or mourning customs on that day are disliked.

Celebrating the Mawlid is highly recommended as a good innovation (Bid'ah Hasanah) when done properly, as argued by Shafi'i authorities like Ibn Hajar al-Asqalani and Al-Suyuti. Individual prayer and supplication on the 15th night of Sha'ban is recommended (Mustahabb), but congregational gathering for it is disliked. Fasting during Rajab and Muharram is recommended as part of the sacred months, and fasting Ashura is Sunnah.

Celebrating the Mawlid is classically regarded as a disliked innovation (Bid'ah), although Ibn Taymiyyah noted that laypeople may receive rewards for their good intentions and love of the Prophet ﷺ. The 15th night of Sha'ban is recognized as virtuous; Imam Ahmad and early Hanbalis considered individual night prayer on it to be recommended, though congregational revival of the night in mosques is disliked. Specifying Rajab for fasting is disliked unless broken by fasting in other months. Fasting Ashura is Sunnah.

Participating in the religious rituals or celebrations of non-Muslims is strictly prohibited (Haram). Offering gifts or food specifically in honor of their religious holidays is highly disliked (Makruh Tahrimi). The traditional school considers congratulating non-Muslims on their religious festivals (such as saying "Merry Christmas") to be prohibited (Haram), as it is viewed as expressing approval of a creed that contradicts Islam.

Strictly prohibited (Haram) to participate in non-Muslim religious holidays, copy their customs, or sell them items (like food or palm leaves) that facilitate their celebrations. Congratulating them on their religious feasts is also strictly prohibited (Haram).

Prohibited (Haram) to participate in non-Muslim religious feasts, accept invitations to them, or imitate their holiday customs. Offering congratulations on their religious holidays is generally prohibited (Haram).

Strictly prohibited (Haram) to participate in non-Muslim religious celebrations, sell them goods for their holidays, or accept invitations/gifts on those days. Offering congratulations for their religious holidays is also strictly prohibited (Haram).

Permissible to shorten prayers (Qasr) only if you intend to stay at the second residence for less than 15 days, and it is not considered your primary permanent homeland (Watan al-Asli). If you stay for 15 days or more, or if it is your primary family home, you must pray in full (4 rak'ahs) immediately upon entry. Joining prayers (Jam') while stationary is prohibited.

Permissible to shorten prayers if you intend to stay at the second residence for less than 4 days (or 20 consecutive prayer times), provided you do not have a spouse permanently residing there. If you stay 4 days or more, or if a spouse resides there, you must pray in full starting from the very first prayer upon arrival.

Permissible to shorten and join prayers only if you intend to stay at the second residence for less than 4 complete days (excluding the days of arrival and departure). If you intend to stay for 4 days or more, you must pray in full immediately upon arrival.

Generally prohibited to shorten or join prayers. You must pray in full immediately upon arrival at a residence you own or rent. Because you own the property and occupy it, you are considered a resident (Muqeem) of that house for the duration of your stay, even if it is for a single day.

Permissible for a woman to work outside the home under the condition of her husband's consent (or father's if unmarried), strict adherence to Hijab/Niqab, and the avoidance of prohibited mixing (Ikhtilat) or seclusion (Khalwah) with unrelated men. Her husband is legally required to fully maintain her financially (Nafaqah); she is under no obligation to spend her own earnings on the household, and her wealth remains entirely her own.

Permissible for a woman to work in trade, agriculture, crafts, or public roles, provided she has her husband's permission, complies with proper dress codes, and avoids unlawful mixing. Her financial independence is absolute; her husband cannot force her to work or touch her earnings.

Permissible for a woman to work outside the home under the condition of her husband's or guardian's consent, proper covering (Hijab), and avoiding prohibited intermingling or seclusion with men. Her earnings are strictly hers, and she possesses complete financial autonomy.

Permissible for a woman to work outside the home, subject to the consent of her husband or guardian, proper modesty, and the absence of unlawful mixing. A woman has the right to stipulate in her marriage contract (Nikah) that she be allowed to work, and this condition is legally binding upon the husband.

Classical Hanafi jurists ruled that organ transplantation is prohibited (Haram) because the human body is a sacred trust (Amanah) from Allah, not human property to be given away or sold. Mutilating the body (Muthlah) is strictly forbidden. However, many contemporary Hanafi jurists allow it under strict necessity (Darurah) to save a life, provided no financial exchange occurs and the donor's consent was documented.

Historically, classical Maliki jurists considered organ donation to be prohibited (Haram) because a person does not own their body and cannot authorize its cutting or donation. Modern Maliki scholars generally align with the contemporary consensus permitting it post-mortem to save lives under strict conditions of non-commerciality.

Permissible to transplant or donate organs to save a life, both from a living donor (non-vital organs only) and from a deceased donor. The preservation of living human life takes precedence over the preservation of the deceased's bodily integrity.

Permissible to donate organs (such as a kidney from a living donor, or tissues/organs after death) under the condition of consent, safety of the living donor, and absolute prohibition of sales. The benefit of saving a living person's life outweighs the sanctity of preserving a dead body intact.

Reconstructive surgery to correct birth defects (like cleft palates) or injuries (from burns or accidents) is permissible. However, purely elective cosmetic surgery to alter normal bodily features for vanity (e.g., nose reshaping, breast implants, face lifts) is prohibited (Haram) as it constitutes "changing the creation of Allah."

Procedures to correct deformities or alleviate physical pain are permitted. Elective cosmetic surgeries that permanently modify natural creation are prohibited (Haram) or highly disliked, as they involve elements of deception (Tadlis) and vanity.

Reconstructive surgery is permissible to restore normal function or correct a deformity. Elective cosmetic surgeries that permanently change natural features are prohibited (Haram).

Therapeutic surgery to remove excess skin, fix broken limbs, or correct physical deformities is permissible. Elective cosmetic surgeries that permanently alter the body's natural form solely for aesthetic enhancement are prohibited.

Brain death alone is not considered complete legal death; death is defined as the absolute cessation of all vital signs (heartbeat and respiration). However, if medical experts confirm the brain is irreversibly dead, it is permissible to withdraw life support (ventilators), as artificial life support does not represent actual, natural life (Hayat Mustaqirrah).

Irreversible brain death is not treated as complete legal death until breathing and pulse stop naturally. However, keeping a brain-dead patient on life support indefinitely is not obligated, and it is permissible to turn off the machines if there is no hope of recovery.

A patient whose brain is completely and irreversibly dead is not considered legally deceased until all pulse and breathing cease. However, because maintaining a patient on ventilators in this state is futile (Abath), it is permissible to withdraw life support.

It is permissible to withdraw life support systems if a committee of medical specialists declares the patient's brain function has irreversibly ceased and recovery is impossible, as prolonging futile treatment is not legally required.

Permissible to touch the mobile device and screen while the Quran app is open without Wudu. The phone is not a physical Mushaf, and the text on the screen is made of temporary pixels, not permanent ink. However, it is disliked (Makruh) to touch the actual screen area where the Arabic verses are actively displayed.

Permissible to hold the phone and read the Quran from it without Wudu. The phone is not classified as a Mushaf. It is recommended, however, to avoid placing fingers directly over the holy names or verses on the screen out of respect.

Permissible to touch and hold the phone showing the Quran without Wudu, as the device is not a Mushaf.

Permissible to hold the phone or tablet and scroll through the Quran app without Wudu. The screen and device do not carry the sacred legal status of a physical Mushaf.

Taking interest-bearing student loans is prohibited (Haram) as it involves Riba (usury). While some classical Hanafi sources permitted Riba-bearing contracts with non-Muslims in non-Muslim lands (Dar al-Harb) under specific conditions, modern Hanafi councils (such as Deoband) reject this application for student loans, declaring them prohibited unless there is an absolute threat to livelihood.

Strictly prohibited (Haram). Paying interest is categorically forbidden, and the Maliki school does not allow taking conventional loans for education, as it does not meet the strict threshold of Darurah (saving a life or preventing starvation).

Strictly prohibited (Haram). The transaction of borrowing money with a stipulation of interest is invalid (Fasid) and is a form of Riba.

Strictly prohibited (Haram). Dealing in Riba is one of the major destructive sins, and higher education is classified as a need (Hajah), not an absolute life-or-death necessity (Darurah) that would lift the prohibition of Riba.

Prohibited (Haram) because MLM business models violate several Hanafi rules of transactions: they involve Gharar (excessive uncertainty in earning), Qimar (gambling, as the downline pays a fee to join hoping for commissions that are statistically unlikely to occur), and they combine two distinct contracts in one transaction (making a sale conditional on recruiting).

Prohibited (Haram) due to the presence of Gharar (uncertainty) and Maysir (gambling). The buyer enters the contract not knowing if they will succeed in recruiting others, making the contract highly speculative.

Prohibited (Haram) because the contract structure is built on conditional sales (Shart fi Bay'), which is invalid under Shafi'i law, and contains excessive ambiguity (Jahalah) regarding future commission rates.

Prohibited (Haram) because the primary intent of the participant is to earn commissions through recruitment, not to use or sell the product. The product is used merely as a legal loophole to justify the cash flow.

Permissible (Halal) in principle, provided that the initial stem cells are extracted from a Halal-slaughtered animal, and the nutrient medium (serum) used to feed the cells contains no impure substances (such as blood or pork byproducts). Cells extracted from a living animal are disputed under the rule of "what is severed from a living animal is dead (impure)," so extracting from a properly slaughtered animal is required.

Permissible if the stem cells are harvested from a halal animal (preferably after proper slaughter) and the culture medium is completely pure.

Permissible if the source cells are pure (obtained from a halal animal after proper slaughter) and the growth fluid is free of Najis (impurities). Cells taken from a living animal are considered impure (Najis).

Permissible under two main conditions: (1) the source cells must come from an animal that is permissible to eat and has been slaughtered according to Shariah. (2) The chemical medium must be clean (Tahir) and free from any Najis (impure) components like fetal bovine serum from non-Zabiha animals.

Synthetic or chemical alcohol (not derived from grapes, raisins, dates, or barley) is physically pure (Tahir). Therefore, using hand sanitizers, cosmetics, and perfumes containing synthetic ethanol or isopropyl alcohol is fully permissible. In foods (such as vanilla extract or flavorings), trace amounts of non-grape/date alcohol are tolerated as long as they are not used as an intoxicant.

All liquid intoxicants are physically impure (Najis). Therefore, cosmetics, sanitizers, and perfumes containing ethyl alcohol are considered impure, and a Muslim must wash their skin before praying if these substances are applied.

Any liquid that intoxicates is physically impure (Najis). Therefore, cosmetics and sanitizers containing ethyl alcohol are impure, and applying them makes the skin impure for prayer. However, some contemporary Shafi'i jurists excuse trace amounts in perfumes and sanitizers due to public necessity (Urf and Hajah).

All liquid intoxicants (including synthetic ethanol) are considered physically impure (Najis). Therefore, using perfumes or cosmetics containing ethanol is disliked or prohibited, and the skin must be washed before prayer if touched by them. Isopropyl alcohol (which is not consumable) is considered pure.

A civil divorce issued by a non-Muslim court is not automatically recognized as a valid Shariah divorce. If the husband initiates the civil divorce or signs the dissolution papers willingly, it is considered a valid Islamic divorce (Talaq), as the signature represents written authorization to dissolve the marriage. If the wife initiates the civil divorce and the husband refuses to sign or consent, the civil decree has no religious validity, and they remain married in the eyes of Allah.

A civil divorce has no standing in Shariah. If the husband does not divorce his wife, she cannot be freed by a civil judge's decree. She must bring her case to an Islamic committee or arbitration panel, which must investigate the case, attempt reconciliation, and dissolve the marriage if harm (Darar) is proven.

A civil divorce is invalid in Shariah unless the husband verbally pronounces the divorce, signs the papers with the intention to divorce, or authorizes the court to do so. Without this, the marriage remains valid.

A civil court decree does not dissolve an Islamic marriage on its own. The divorce is only valid if the husband pronounces it, signs the civil papers with the clear intention of divorce, or if a recognized Islamic center annuls the marriage due to proven harm.

Conventional adoption (changing the child's lineage and hiding their biological parentage) is strictly prohibited (Haram). Foster care (Kafalah), where the child's original name and lineage are preserved, is highly recommended. However, when the foster child reaches puberty, they are legally non-mahram to the foster parents and siblings. Hijab must be observed, and private seclusion (Khalwah) is forbidden.

Adoption is forbidden, and fostering is recommended. Once a foster child reaches puberty, they take the ruling of a stranger regarding Hijab and inheritance. Milk-kinship can prevent this if established in the first two years of life.

Adoption is prohibited; fostering is highly recommended. The foster child becomes non-mahram at puberty, necessitating Hijab and prohibiting Khalwah, unless milk-kinship is established.

Adoption is prohibited, while foster care is recommended. At puberty, the foster child is considered a stranger (Ajnabi) to the household in terms of Hijab and privacy, unless milk-kinship was established in infancy.

Stunning is disliked (Makruh) because it causes additional pain to the animal, but the meat remains Halal provided that: (1) the animal is definitely alive at the moment of slaughter, (2) the stun itself does not cause the animal's death, and (3) the standard rules of slaughter (cutting the vessels and reciting Bismillah) are followed. If the animal dies from the stun before the knife touches its throat, it is considered dead meat (Maytah) and is Haram.

Stunning is disliked or prohibited because it constitutes torture of the animal before slaughter. If an animal is stunned and then slaughtered while still showing clear signs of stable life (like movement or gushing blood), it is Halal. If there is doubt about whether the animal died from the stun or the cut, the meat is Haram.

Stunning is disliked. The meat is Halal if the animal is slaughtered while it still possesses stable life (Hayat Mustaqirrah), which is recognized by active movement of the limbs or the gushing of blood during the cut. If the animal dies from the stun, it is Haram.

Stunning is disliked. The meat is only Halal if the animal is verified to be alive when the slaughtering takes place. If a captive bolt or high-voltage electric stun causes the death of the animal prior to slaughter, the meat is Haram.

Eating insects is strictly prohibited (Haram), with the sole exception of locusts (Jarad) which are explicitly permitted by Sunnah. Consequently, Carmine/E120 (cochineal red dye made by crushing cochineal beetles) is prohibited (Haram) because it is derived from a prohibited insect and does not undergo complete chemical transformation.

Eating insects is permissible (Halal) provided they are dead, processed, and do not cause disgust to the consumer. Therefore, insect-derived ingredients, including Carmine/E120 (cochineal dye), are fully permissible to consume.

Eating insects is strictly prohibited (Haram) because they are considered filthy (Khaba'ith). Carmine/E120 is prohibited because it is derived from crushed cochineal beetles, which are impure.

Eating insects is prohibited (Haram) except for locusts. Carmine/E120 is considered prohibited because it is derived from beetles, which are classified as filthy insects (Khaba'ith) that cannot be consumed.

Conventional dropshipping (where you list and sell an item you do not own or possess, and then buy it from a third party after the sale) is prohibited (Haram). However, it is permissible (Halal) if structured under: (1) A Salam contract (forward sale), where the customer pays the full price upfront, the item is standard and clearly described, and you guarantee delivery. (2) A Wakalah contract (agency), where you act as an agent (Wakeel) or broker for the supplier, earning a commission or price margin.

Prohibited in its default form due to the prohibition of selling what you do not own. It is permissible if formatted under the rules of Salam, which requires full payment at the contract session, or as an intermediary broker (Samsar).

Prohibited in its default form. It is permissible only if it strictly meets the conditions of a Salam contract, which requires the buyer to pay the full price immediately at the time of the contract (in the same session, before parting), and the description of the item must be completely clear.

Standard dropshipping is prohibited because you are selling a specific commodity before possessing it. It is permissible if you act as an authorized broker (Samsar) for the supplier, or if the sale is structured as a Salam transaction (forward delivery with full upfront payment).

If the astronomical signs for a prayer (like Isha or Fajr) do not occur (e.g., twilight never disappears in summer), the prayers are still obligatory and must be estimated (Taqdir) based on the nearest city where the times are distinct. For fasting, if the sun rises and sets (even if the day is 21+ hours), one must fast the actual daylight hours. If the sun does not set at all, they must estimate and follow the times of the nearest normal city.

If the signs of the prayer times are missing, one must estimate the times based on the nearest country where the signs occur. For fasting, as long as there is a sunset and sunrise, one must fast the actual daylight hours, even if it is exceptionally long. If a person faces severe physical harm or illness, they may break the fast and make it up later.

If the astronomical signs of prayer times do not appear, the times must be estimated (Taqdir) based on the nearest city where these times are distinct. For fasting, if the sun sets (even if for only a brief period), one must fast the actual day. If the sun does not set at all, they calculate using the nearest city.

If the signs of the prayer times are absent, they must be estimated based on the nearest city where the signs are visible. If day and night are distinct (the sun sets), they must fast the actual daylight hours, regardless of length, unless they are physically unable, in which case they may break the fast and make it up in shorter days.

Fasting while traveling is permissible and valid. However, if a traveler starts their journey after Fajr, they must complete the fast for that day and are not permitted to break it. If they do break it, they only owe a make-up fast (Qada), with no expiation (Kaffarah) required. If the journey commenced before Fajr, they have the option to fast or break it.

Fasting while traveling is valid and permissible. If the traveler starts their journey after Fajr, they are obligated to complete the fast for that day and are forbidden from breaking it. If they do break it intentionally, they owe a make-up fast (Qada). The concession to break the fast only applies if the journey began before Fajr.

Fasting while traveling is valid. If the journey starts after Fajr, the traveler must complete the fast for that day and cannot break it, unless they face an unexpected necessity or severe hardship during the journey that threatens their health. If the journey starts before Fajr, they can choose to fast or break it.

A traveler is permitted to break the fast, and this concession applies even if the journey begins after Fajr. Once the traveler exits the city or town limits, they are allowed to break their fast immediately.

A patient is required to seek a doctor of their own gender. If a same-gender doctor is unavailable or lacks the necessary expertise, it is permissible to consult a doctor of the opposite gender. In this case, only the specific part of the body that requires diagnosis or treatment may be exposed (the awrah exception is limited strictly to necessity), and the doctor must lower their gaze from all other parts. A same-gender non-Muslim doctor is preferred over an opposite-gender Muslim doctor.

A patient must prioritize a doctor of the same gender. Consulting an opposite-gender doctor is allowed only when there is a genuine medical need and no qualified same-gender doctor can be found. The patient may only expose the parts of the body necessary for treatment.

A patient is forbidden from seeking treatment from a doctor of the opposite gender if a qualified doctor of the same gender is available. If no such doctor is available, treatment by an opposite-gender doctor is permitted. Touch and sight by the doctor must be limited strictly to the area of need.

It is permissible for a doctor of the opposite gender to look at and touch the patient's body—including the awrah—for medical diagnosis and treatment when a qualified same-gender doctor is not available.