Uṣūl al-Fiqh · Adillat al-Shar'iyyah · Adab al-Ikhtilaf
Comparative Fiqh Matrix
A comprehensive jurisprudence matrix cross-referencing Hanafi, Maliki, Shafi'i, Hanbali, and Ja'fari rulings. Each ruling features its primary evidence (Ayah/Hadith), governing legal principle (Uṣūl), and consensus classification (Ijmā' vs Ikhtilāf).
Showing 9 legal rulings
Raf' al-Yadayn (Raising Hands in Salah)
Raising hands at the opening takbir, before ruku', and upon rising from ruku'.
كَانَ رَسُولُ اللَّهِ ﷺ إِذَا قَامَ إِلَى الصَّلَاةِ رَفَعَ يَدَيْهِ حَتَّى يَكُونَ حَذْوَ مَنْكِبَيْهِ ثُمَّ كَبَّرَ، وَإِذَا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ
The Messenger of Allah ﷺ raised his hands level with his shoulders when beginning prayer, and when bowing, and when rising from bowing.
Source: Sahih al-Bukhari 735, Sahih Muslim 390 (Ibn Umar report); contrast with Sunan Abi Dawud 748 (Ibn Mas'ud report).
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | Istihsan & preference for continuous Kufan transmission (Ibn Mas'ud); stillness (Sukun) in prayer preferred. Foundation: Qiyas | Hands are raised only at the opening Takbir. Hands remain still during transition to and from ruku'. |
Maliki [M] | Reliance on early Madinan practice and Muwatta' narrations emphasizing the opening takbir only. Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Dominant well-known Mashhur position raises hands only for the opening takbir, aligning with living Madinan practice. |
Shafi'i [S] | Strict adherence to explicit authentic Marfu' narrations of Ibn Umar over regional practice. Foundation: Strict Hadith textuality (Zahir) | Hands are raised at 4 junctures: opening takbir, going into ruku', rising from ruku', and rising after the first tashahhud. |
Hanbali [Hb] | Direct adherence to the dominant mass-transmitted hadiths of Ibn Umar and Malik b. al-Huwayrith. Foundation: Direct Marfu' & Mursal Hadith over Qiyas | Sunnah to raise hands at opening takbir, bowing, rising from bowing, and standing after first tashahhud. |
Ja'fari [J] | Ahl al-Bayt transmissions specify opening Takbirat al-Ihram as principal; intermediate rafa' is Mustahabb in specific qunut/takbirat. Foundation: Qur'an | Recommended to raise hands at opening takbir and recommended during Qunut and takbirat, without being an obligatory pillar. |
Skin-to-Skin Contact with Opposite Gender in Wudu
Whether incidental or intentional touch between adult men and women nullifies ritual ablution.
أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا
…or you have touched women and find no water, then perform tayammum with clean earth… (Surah an-Nisa 4:43)
Source: Qur'an 4:43 and 5:6; Tafsir Ibn Abbas vs Tafsir Ibn Mas'ud.
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | Linguistic metaphor (Majaz) where 'mulamasa' implies conjugal intimacy, backed by Ibn Abbas's tafsir. Foundation: Qiyas | Ordinary skin touch does not invalidate wudu. Only sexual intercourse or contact causing discharge nullifies wudu. |
Maliki [M] | Distinction based on Shahwah (sexual desire) balancing literal text and teleological intent (Maqasid). Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Invalidates wudu only if accompanied by sexual pleasure or the intention of pleasure. |
Shafi'i [S] | Strict literal meaning (Haqiqah) of 'laamastum' (touch) applied without metaphor unless explicit text contradicts. Foundation: Strict Hadith textuality (Zahir) | Direct skin contact between non-mahram adult opposite sexes invalidates wudu unconditionally, regardless of desire. |
Hanbali [Hb] | Reconciling reports by qualifying the touch: nullifies if accompanied by physical desire or intent. Foundation: Direct Marfu' & Mursal Hadith over Qiyas | Invalidates wudu if the touch is accompanied by physical lust/desire, according to the relied-upon mu'tamad. |
Ja'fari [J] | Strict limitation of wudu nullifiers to explicit physical discharges (Hadath) established by the Imams of Ahl al-Bayt. Foundation: Qur'an | Skin contact does not invalidate wudu under any circumstance. Wudu is only broken by the explicitly designated bodily causes. |
Flowing Blood from Wounds & Wudu
Effect of bodily injury, cuts, and blood flow on state of taharah.
لَيْسَ فِي الْقَطْرَةِ وَالْقَطْرَتَيْنِ مِنْ الدَّمِ وُضُوءٌ إِلَّا أَنْ يَكُونَ دَمًا سَائِلًا
There is no wudu due for a drop or two of blood, unless it is flowing blood.
Source: Sunan ad-Daraqutni 1/157; contrast with Sahih al-Bukhari ta'liq on Hasan al-Basri (Muslims prayed with their wounds).
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | Impurity (Najasah) exiting and flowing past the point of origin nullifies purity by rational analogy to bodily exits. Foundation: Qiyas | Any blood that flows beyond its wound incision point invalidates wudu. A non-flowing drop does not. |
Maliki [M] | Wudu nullifiers are restricted solely to the two primary paths of exit (Al-Sabilayn); wound blood is non-nullifying. Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Blood does not break wudu regardless of quantity; it is an external impurity to be removed if excessive. |
Shafi'i [S] | Presumption of original continuity (Istishab at-Taharah); blood is ritually impure to wash off, but doesn't break wudu. Foundation: Strict Hadith textuality (Zahir) | Blood from anywhere other than private passages does not invalidate wudu; only requires cleansing before prayer. |
Hanbali [Hb] | Large flowing amounts (Fahish) break wudu based on reports of the Companions, while trivial amounts (Yasir) are excused. Foundation: Direct Marfu' & Mursal Hadith over Qiyas | Excessive or copious flowing blood invalidates wudu; small, customary cuts do not break wudu. |
Ja'fari [J] | Nullifiers are exclusively codified in canonical hadiths from al-Baqir and al-Sadiq; blood simply requires water cleansing. Foundation: Qur'an | Bleeding does not break wudu. Wash or bandage the wound for prayer (Jubayrah). |
Does sleep invalidate wudu?
How posture, depth of sleep, and loss of awareness affect ritual purity.
الْعَيْنُ وِكَاءُ السَّهِ، فَإِذَا نَامَتِ الْعَيْنَانِ اسْتَطْلَقَ الْوِكَاءُ
The eye is the tie of the anal opening; when the eyes sleep, the tie is loosened.
Source: Sunan Abi Dawud 203; Musnad Ahmad 4/97.
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | Posture is the legal indicator (Mazinnah); stable seated position prevents invalidation. Foundation: Qiyas | Sleep while lying down or reclining invalidates wudu. Light dozing while firmly seated does not. |
Maliki [M] | Depth of sleep (heavy vs light) determines invalidation, not mere posture. Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Deep heavy sleep invalidates wudu; light sleep does not regardless of duration. |
Shafi'i [S] | Firmly planted seated posture on flat ground preserves wudu; anything else nullifies. Foundation: Strict Hadith textuality (Zahir) | Sleep invalidates wudu unless firmly seated with bottom settled flat on the floor. |
Hanbali [Hb] | Deep sleep nullifies; slight sleep while standing or sitting does not. Foundation: Direct Marfu' & Mursal Hadith over Qiyas | Deep sleep invalidates; short light sleep seated or standing does not. |
Ja'fari [J] | Sleep that overcomes both hearing and sight invalidates; drowsiness with perception does not. Foundation: Qur'an | Sleep that overcomes hearing and sight invalidates wudu; mere drowsiness does not. |
Ramadan Night Prayers (Tarawih & Qiyam)
Status, congregational congregation, and standard number of rak'ahs in Ramadan.
مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
Whoever stands in Ramadan with sincere faith and seeking reward will have prior sins forgiven.
Source: Sahih al-Bukhari 37, Sahih Muslim 759; Muwatta' Imam Malik 248 (Umar bin al-Khattab gathered people behind Ubayy b. Ka'b).
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | Sunnah Mu'akkadah Kifayah based on the collective consensus of the Rightly Guided Caliphs (Khulafa Rashidun). Foundation: Qiyas | Tarawih is 20 rak'ahs in congregation, followed by 3 rak'ahs Witr with Qunut. |
Maliki [M] | 'Amal Ahl al-Madinah where 36 rak'ahs were performed in the Prophet's Mosque alongside 20-rak'ah practices. Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Both 20 rak'ahs and 36 rak'ahs (the historic Madinan custom) are valid and venerated traditions. |
Shafi'i [S] | Sunnah of Umar and Companions establishes 20 rak'ahs with pause (Tarwihah) between every 4 rak'ahs. Foundation: Strict Hadith textuality (Zahir) | 20 rak'ahs in 10 taslimas (sets of 2) in congregation is the relied-upon standard. |
Hanbali [Hb] | Sunnah of Caliph Umar; permits varying between 11, 20, or more without rigid dogmatism. Foundation: Direct Marfu' & Mursal Hadith over Qiyas | 20 rak'ahs is the established communal practice, while performing 8 or 11 follows the Prophet's individual tahajjud. |
Ja'fari [J] | Nawafil of Ramadan are recommended individually (1,000 rak'ahs); congregational sunnah prayers are reserved for obligatory salah. Foundation: Qur'an | Perform 1,000 voluntary rak'ahs spread across Ramadan nights individually; congregational Tarawih is not legislated. |
Zakat on Personal Gold & Women's Jewelry
Obligation of paying annual 2.5% zakat on personal-use lawful gold and silver ornaments.
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
And those who hoard gold and silver and spend it not in the way of Allah — give them tidings of a painful punishment. (Surah at-Tawbah 9:34)
Source: Qur'an 9:34; Sunan Abi Dawud 1563 (two women with gold bracelets); contrast with Athar of Aisha and Ibn Umar.
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | General applicability of 'Umum al-Lafz' (absolute texts on gold/silver) irrespective of usage mode. Foundation: Qiyas | Zakat is obligatory (Wajib) on all gold and silver reaching Nisab (85g gold/595g silver), including daily worn jewelry. |
Maliki [M] | Property prepared for permissible personal utility (Isti'mal Mubah) ceases to be growing capital (Mal Nami). Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Exempt from zakat as long as it is for lawful personal wear or lending to others, not for trade inventory. |
Shafi'i [S] | Lawful adornment is treated like clothing and personal transport; exempted from Zakat by legal rationale. Foundation: Strict Hadith textuality (Zahir) | No zakat on moderate personal jewelry for women. Zakat only applies if stored for financial hoard or excessive extravagance. |
Hanbali [Hb] | Relied-upon exempts customary personal adornment, viewing zakat as targeted at growth wealth. Foundation: Direct Marfu' & Mursal Hadith over Qiyas | No zakat on personal jewelry within customary social limits; zakat is required if held for trade or investment. |
Ja'fari [J] | Zakat is restricted to nine specific categories (minted coins, livestock, crops). Personal jewelry is not zakatable. Foundation: Qur'an | No zakat on personal jewelry. Ja'fari zakat is strictly on coined currency, livestock, and specific crops. Khums applies to excess savings. |
Zakat on Cryptocurrencies & Digital Assets
Contemporary juristic assessment of Bitcoin, Ethereum, and stablecoins.
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا
Take from their wealth a charity by which you purify them and cause them increase. (Surah at-Tawbah 9:103)
Source: Qur'an 9:103; contemporary resolutions of OIC International Islamic Fiqh Academy and AAOIFI Shariah Board.
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | Assessment of 'Mal Mutaqawwim' (recognized valuable property) and currency equivalency (Thamaniyyah). Foundation: Qiyas | If held for speculation/trading, 2.5% zakat applies to total fiat valuation if combined assets reach Nisab. |
Maliki [M] | Applied Maslahah and custom ('Urf); evaluating speculative harm (Gharar) versus utility in exchange. Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Subject to 2.5% zakat when liquidated or traded as active inventory once the annual hawl passes. |
Shafi'i [S] | Examination of intrinsic countervalue ('Ayn) versus contractual rights and trade commodities ('Urud Tijarah). Foundation: Strict Hadith textuality (Zahir) | Treated as trading merchandise ('Urud at-Tijarah); zakated at 2.5% of market value after one lunar hawl. |
Hanbali [Hb] | Broad recognition of property where market value (Qimah) and transferability exist without explicit usurious breach. Foundation: Direct Marfu' & Mursal Hadith over Qiyas | Treated as trade assets or currency proxy; zakat of 2.5% is due annually on market balance. |
Ja'fari [J] | Contemporary Marja' ruling on whether the token satisfies legal ownership (Milkiyyah) and avoidance of gambling (Qimar). Foundation: Qur'an | Subject to individual Marja' fatwa. If legally acquired wealth with annual surplus, Khums (20%) applies to annual net savings. |
Murabaha Financing (Cost-Plus Sale)
Financial structure where a financier buys goods and sells them to a customer with disclosed profit markup and deferred payments.
وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا
Allah has permitted trade and forbidden usury (Riba). (Surah al-Baqarah 2:275)
Source: Qur'an 2:275; Sunan al-Bayhaqi 5/344 (The sale is by mutual consent).
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | Validity of Murabaha as a trust-based sale (Bay' al-Amanah); price and original acquisition cost must be transparent. Foundation: Qiyas | Valid if original cost and markup are strictly defined and the financier takes constructive ownership before selling. |
Maliki [M] | Permitted when the bank takes true constructive possession and risk (Daman) before resale. Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Valid with clear risk transfer; strongly cautions against 'Inah structures disguised as commodity transactions. |
Shafi'i [S] | Strict requirement that the purchase promise (Wa'd) must not constitute an unconditional binding sale before ownership. Foundation: Strict Hadith textuality (Zahir) | Permissible provided the initial agreement is merely an unbinding promise (Wa'd Ghayr Lazim) until final contract execution. |
Hanbali [Hb] | Permissible with exact cost disclosure; customer cannot be penalized with interest-bearing late fees. Foundation: Direct Marfu' & Mursal Hadith over Qiyas | Valid if interest-bearing late payment penalization is routed strictly to charitable accounts, not bank profit. |
Ja'fari [J] | Permissible under Ja'fari commercial law provided the seller assumes genuine initial title and risk prior to secondary sale. Foundation: Qur'an | Lawful contract of sale provided the goods are not haram and there is no compounding penalty for delayed installments. |
Crescent Sighting vs Astronomical Calculations
Determining the beginning of Ramadan and Shawwal through naked-eye sighting or calculated astronomical conjunction.
صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلَاثِينَ
Fast when you see it, and break fast when you see it; and if it is obscured, complete thirty days of Sha'ban.
Source: Sahih al-Bukhari 1909, Sahih Muslim 1081.
| School | Core Uṣūl Principle | School Verdict & Juristic Rationale |
|---|---|---|
Hanafi [H] | The legal Sabab (cause) designated by the Lawgiver is physical visual perception (Ru'yah), not mathematical birth. Foundation: Qiyas | Physical sighting or completing 30 days is mandatory. Mathematical birth of new moon does not initiate fasting. |
Maliki [M] | Madinan practice relies on physical visual verification; calculation is only accepted negatively to reject false claims. Foundation: 'Amal Ahl al-Madinah (Living Medina Practice) | Sighting in any nearby land binds all connected lands where news arrives reliably. Calculation cannot establish Ramadan. |
Shafi'i [S] | Classical Shafi'i requires visual sighting or 30 days; minority sub-school allows astronomers to act on their own calculation. Foundation: Strict Hadith textuality (Zahir) | Sighting with local horizon (Ikhtilaf al-Matali') is relied upon. Calculations may be used by experts for themselves. |
Hanbali [Hb] | Direct literal obedience to 'Sumu li Ru'yatihi'; calculations cannot establish religious festivals (A'yad). Foundation: Direct Marfu' & Mursal Hadith over Qiyas | Relied-upon view insists on actual sighting or thirty completed days. Rejects calculation as legal basis. |
Ja'fari [J] | Visual sighting (direct or unaided) is required by majority; several contemporary maraji' accept telescopic sightings. Foundation: Qur'an | Requires reliable sighting with normal eyes according to Sayyid al-Sistani; Sayyid Khamenei allows optical aids/telescopes. |
Questions & answers
Understanding the differences
Why do the five schools sometimes reach different rulings?
The schools use shared foundational sources but may differ in hadith evaluation, interpretation, legal principles, and how evidence is reconciled. A difference is not automatically a contradiction in faith.
Does this explorer issue fatwas?
No. It is an educational comparison tool. It summarizes broad, commonly taught positions and points to references; it cannot account for every circumstance or replace a qualified scholar.
Which school should I follow?
Follow the qualified scholarly guidance you trust and the tradition you are responsible to follow. This page is designed to explain differences respectfully, not to pressure users into changing schools.
Are all contemporary digital-asset rulings settled?
No. Cryptocurrency and other digital assets are contemporary questions. Scholars may classify particular assets differently, and a token's features and use matter.
Educational resource only. This page is not a fatwa, legal opinion, or substitute for consulting a qualified scholar in the school and community you follow. References and summaries should be reviewed against authoritative editions before being relied upon.