I may have had some drops of urine on my leg. I ignored it and wore my trousers once the clothes dried my hands came into contact with my trousers. After a while I decided to smell my hands and it had a smell that I couldn’t fully explain like it may be a urine smell or not Should I ignore the smell? Please give answer in Hanafi madhab

A few days ago I made my ghusl and normally went on with my day and prayed. Just now, I took a close look at my nails and noticed that there was a bit of glue, that must have been there from the last time I used glue ( before I made ghusl ). I wonder if that makes my Ghusl invalid, as the whole body has to be wetted for ghusl, but I didn‘t know about the glue until now.

I live in a foster family of non-muslims/ non-mahrams and they eat haram and drink haram and I am a Muslim and they let us eat halal. But there are my two sisters and brother there too. My question is if I sit with them and eat halal but they are eating haram and drinking haram (I am not eating haram), am I allowed to sit with them, is it haram or halal? I think that I have heard a hadith about sitting with those who wine is being served to. And if it is the case that I am not allowed to sit with them when they do that, does it apply to all haram meat (is there a hadith about sitting with those who are 'eating' haram)? And what should I do if they do not allow me to follow the rulings of Islam? Could you please quote some hadith with the exact source as well?

On the Marriageable age Wikipedia page > In Quran, the "age of marriage" coincides with puberty. Classical Islamic law (Sharia) does not have a marriageable age because there is no minimum age at which puberty can occur. However, many schools of Islamic jurisprudence (fiqh) set marriageable ages for men and women. And lists the ages Male consent Female consent Hanafi 12 9 I'd like to fact-check these numbers and identify a reliable reference. No inline references are given on the Wikipedia page. **Question**: Is the minimum marriage age for males 12 and females 9 in the Hanafi fiqh? The closest reference I found was As-Sayyid Sabiq, *Fiqh us-Sunnah* The Book on Acts of Worship (pdf ) which says: > Fiqh 1.69: Menstruation ... Most scholars say that its time begins at the age of nine. This seems to support part of the claim on Wikipedia.

During a period of anger, my husband said the triple talaq. As a revert, I didn't understand the consequence of what he was saying and I've had to Google this. Is it really true that I'm now divorced with no hope of reconciliation? I was drawn to the beauty of Islam by it's fairness, reading book after book on how fair Islam is to women and how we we are given more rights than are given in society and the Catholic faith I came from. Please can someone clarify this for me and offer some explanation on how this protects women. This has really knocked my faith.

As the title says, what is considered a non-fighter in each of the 4 madhabs? Is it restricted to only woman and children, or is the status extended to other categories like the elderly, monks, and laborers? I understand that there have been a couple posts similar to this, however unlike those posts, I am specifically looking for a comprehensive explanation of what each of the 4 madhabs' mutamads relay regarding this topic.

Salaams, I wanted to learn more about underwear that is permissible for men. I am a sunni muslim who follows the hanafi madhab and would prefer a scholar who can give me the hanafi fiqh regarding this question. I am aware that most underwear is permissible providing it is not in the haram colours such as red and does not imitate the opposite gender. However, I wanted to ask whether jockstraps or thongs made specifically for men in satin or lace material is permissible. My wife does not mind if I try them out and see whether I like it or not as we have discussed amongst ourselves. But first I wanted to understand deeper into this topic as to what is permissible and impermissible. This underwear I only intend to wear at home with my wife, i do not intend to wear it outside, i do not intend to reveal my awrah by wearing said underwear on a beach etc. This is specifically to be worn in the comfort of my home. So to my understanding aslong as the underwear doesn't look like something made for women, then it is permissible? Please help me confirm what is and isn't allowed. Jazakallah for taking the time to read my question and for taking the time to answer, inshallah I'll receive my answer and take things forward from there.

Said Muhammad [al-Shaybānī]: “Abū Hanīfah informed us, from Sulaymān al-Shaybānī, from Ibn Ziyād, who said that he opened his fast with ‘Abdullāh ibn ‘Umar, and he provided him a drink which seemed to inebriate him. When he awoke in the morn, he enquired, ‘What was this drink? **I was hardly able to find my house!’** **‘Abdullāh replied, ‘We did not give you other than dates and raisins.’ Muhammad said: We adopt this, and it is the position of Abū Hanīfah.”** Kitāb al-Āthār, pp. 699-700 According to al-Tahäwi, **Abü Hanifa and al-Shaybäni claimed that intoxication occurs when an individual cannot differentiate the ground from the sky and a man from a woman,** while Abu Yusuf lowered the bar to a simple slurring of speech. Al-tahawi mukhtasar 1:278 “**From the point of view of Abu Hanifah, intoxication is the state of a person when "intellect has left him so he does not understand a little or much** (anything at all)” - no source i could find Are these statements correct? Was intoxicating described as such. Isn’t it permissible to drink nabidh (from dates) up til the point of intoxication as described And isn’t it permissible to drink non grape/date/raisin drinks till the point described as well? From the perspective of early hanafis.

I've heard that when you're unsure abt the no of prostration you should think of the smaller no so it's correct if not so what should I do if I forget the no of prostrations?

Can someone spoonfeed me the definition of "Riba"="ربا"=interest in each of the following schools: Hanafi, Maliki, Shafi'i, along with explaining the Shafi'i definition. I'd like the definitions in Arabic too if possible, I remember in Maliki that it is in the lines of "كل قرض جر نفعا ...", while for Shafi'is, something like "عقد على عوض مخصوص غير معلوم التماثل...". In particular I heard the Shafi'i's definition is exceptionally long aiming to cover all cases but fails to cover only one of them, I appreciate a clarification on this matter and explanation for it, Actually if possible an explanation for each of the 3 definitions I'm requesting. so the request is for: - Definition for Riba in Hanafi Fiqh, written in Arabic, along with explanation, - Definition for Riba in Maliki Fiqh, written in Arabic, along with explanation, - Definition for Riba in Shafi'i Fiqh, written in Arabic, along with explanation pointing what it covers and what well-know cases of Riba it misses (I don't know if there is disagreement around Riba cases between schools of Islamic Fiqh, so I said "well-known cases"),

Assalamualaikum warahmatullah, I want to know if the hadees in Sunan Al kubra (hadees no. 2534) is authentic or not? The hadees says, > It is narrated from Hazrat Abdullah bin Masood that I met the Prophet and Abu Bakr Siddiq and Umar Farooq also prayed behind him. All of them raised their hands only when starting the prayer"

>“No one will be absolved because of a transgression against religious law, except in the case of people of high social position, who will be treated accordingly, as the hadith stipulates: **‘Forgive those in elevated social position,’** since for them corporal punishment is more painful.” > >*— Abd Al-Majid Ibn Abdun, in The Myth of the Andalusian Paradise, by Dario Fernandez Morera* I apologize for not providing a direct for this narration. I originally came across this passage that was referenced in the book above. They attributed the quote to Ibn Abdun, and not only that, quoted him providing a hadith that propagates his argument. The focus of this ticket is as follows: 1. What is the reliability of this attribution to Ibn Abdun? 2. How well reflected is this position within the mainstream/ classical understanding Islamic jurisprudence; the opinions of the fuquha within the 4 madhabs? 3. Most importantly, what is the source and authenticity of this supposed hadith Ibn Abdun provided?

>“Ibn Uthaymeen said: and the second benefit is; the prohibition of killing women and children during war. > >And if it is said, if they did this to us, that they killed our children and women, can we kill them? **What is apparent, is that it is allowed for us to kill their women and children, even if that were to cause us to miss taking them as wealth, due to what this contains from breaking the hearts of the enemies and weakening them, and due to the generality of Allah’s saying**, “And whoever transgresses against you, then transgress against them the like of what they have transgressed against you, — Q2:194.” > >The questioner continues: then we are allowed to kill their women and children. But O sheikh, they, the men are the ones who killed the women, and the women are innocent, so how can they be punished due to the crimes of men? > >Ibn Uthaymeen replied: **This is because of the greater benefit, the greater benefit to those who are fighting. Because if we do not do to them what they do to us, this would be humiliation in front of them.** > >Ibn Uthaymeen continued: **Justice with their woman is incomprehensible, they killed our women, we kill their women. This is justice. It is not justice that we say, if they kill our women we will not kill their women. Also, we note that this influences them greatly.**” > >*— Bulugh Al-Maram, Explanation by Ibn Uthaymeen, Tape 3, Side B.* The focus of this ticket is as follows: 1. What is the reliability of this attribution to Ibn Uthaymeen? 2. If it's reliable, is he really saying that, based off of Q2:194, if the enemy kills our non-fighters; more specifically, woman and children who do not take part in battle, we may do the same to them as a form of retaliation? 3. Most importantly, how well reflected is this position within the mainstream/ classical understanding Islamic jurisprudence; the opinions of the fuquha within the 4 madhabs?

assalam walaikum, this is a simple question but i'm struggling to find the answer online if someone has missed out on years of salah can they pray qaza in masjid al-haram to catch up? one prayer in the al-haram is apparently equivalent to 100,000 prayers. can that be used to cover someone's years of not praying? or will they still have to pray every individual missed salah as qaza? i'm sorry if this doesn't make sense. i follow the hanafi maddhab by the way so a hanafi perspective would be appreciated. jazakAllah.

I have seen many times the congregation time for fajr on 29th Shabaan is 5:40 AM and 1st Ramadan its 5:10/15 AM. Similarly the time for 29th Ramadan 5:00 AM and 1st Shawwal 5:20 AM. Other days the time difference from day to day relative to sun is only 5 minutes. But when ramadan comes they pray early. Azaan times also change like congregation time in Ramadaan. Do they have something specific to pray early in ramadan or has abu hanifah given any instructions to do that? Doesnt this amount to hypocrisy in applying different rules to suit your ease?

Assalamualaikum! I Got engaged in jan 2023 and our parents decided that we’ll wait for 2 years before marriage but because of our studies our parents want us to be settled first so they are going to stretch it more. We don’t want that i’m 24 he’s 25 we both are mature and independent. My question is if my father is okay with the guy but he just wants to delay it, will the nikah be valid if we do it without the acknowledgment of my father or do i need a wali? I have a younger brother who is 20 and if i ask him he will support me. Can he be my wali? We tried persuading our parents but they won’t budge from their decision. Thank you.

السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ > I'm in love with a man since the last two years. We're **18 and 19** > currently. Is it possible for us to get nikahfied after a few months > in order to not get sins because we talk to each other? We just want > to refrain from getting more sins. We want to get **nikahfied > secretly** and have a proper nikah in the presence of our parents > and relatives after we complete my studies. Meaning after 4 to 6 > years. We don't really plan to indulge in sexual activities. We have a > few **witness available** already. Kindly advice in accordance with **Hanafi** Fiqh, it will help us to arrive at a final decision.

Source of the claim >It was narrated that: .' The messenger of Allah said: 'Do not do that. If I were to command anyone to prostrate to anyone other than Allah, I would have commanded women to prostrate to their husbands. By the One in Whose Hand is the soul of Muhammad! No woman can fulfill her duty towards Allah until she fulfills her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse.' (Sunan ibn Majah ) Akhi This Article Shows The References From The Predominant Views Of The Hanafi , Shafi ,Maliki Schools I Am Having Doubt Regarding This Can Anyone Clarify Jazakallah Khair

I love a girl, i have no bad intentions about her. I just wat to to marry her. There is no lust, not even a slightest bad intention. I have only pure intentions just want to marry her no sexual thing, no, no touching, nothing bad. I just want to know if it is wrong or what is right way?

In this digital databas e of the book Duafai Sagir (الضعفاء الصغير) from Buhari, I have found the following part in باب النون, in note 388, where Buhari express his strong critic against Imam Abu Hanifa: > قال: كان ينقض الإسلام عروة عروة، وقال يعني الثوري: ما ولد في الإسلام مولود أشأم منه. and > لا يدخلها الدجال ولا الطاعون، وهو دجال من الدجاجلة But if I open another digital database (Wikisource ) for the same book, Duafai Sagir (الضعفاء الصغير) from Buhari,the باب النون is shorter, it only goes up until point 384: Is there more version of the book? Or was it censored because of the severe critic against Imam Abu Hanifa? Can somebody please explain that to me? Which version is accepted by scholars?