Question 1

Is interest from official state banks haram (forbidden)?

Accepted Answer

Dear brother/sister, As a Muslim belonging to the Hanafi school of thought, I would like to answer your question regarding the issue of interest applied by official state banks in light of the Quran and Sunnah. In Islam, interest (riba) is definitively forbidden. Many verses in the Holy Quran command to stay away from interest. For example, verse 275 of Surah Al-Baqarah states: "Allah has permitted trade and has forbidden interest." The Prophet Muhammad (peace be upon him) also cursed those who take, give, write, and bear witness to interest in his hadiths. This general ruling also applies to the interest applied by state banks. There is no disagreement within the Hanafi school of thought that interest is haram. Although the operations of state banks may appear to be commercial activities, they are not considered permissible because their fundamental basis is to earn interest income. Therefore, taking or giving money with interest from official state banks is haram according to the Hanafi school of thought. It is advised for those involved in such transactions to turn to halal (permissible) means as much as possible. I wish you success in your steps towards earning Allah's pleasure.

Question 2

What are the sins that our Prophet (peace be upon him) has cursed?

Accepted Answer

In the name of Allah, the Most Gracious, the Most Merciful. The sins cursed by our Prophet Muhammad (peace and blessings be upon him) are grave offenses that necessitate being distanced from Allah's mercy. Such behaviors disrupt the peace of both the individual and society. According to the Hanafi school of thought, these sins are also forbidden and actions to be avoided. Some of the sins cursed in the Holy Quran and the Noble Sunnah are: Associating partners with Allah (Shirk): Worshipping anyone or anything other than Him, or associating partners with Him, is the greatest sin. (Surah An-Nahl, Verse 105) Harming or disobeying parents: Hurting them, looking down on them, or rebelling against them are among the major sins. (Surah Al-Isra, Verse 23) Unjustly killing a soul: Taking a life is one of the gravest offenses in the sight of Allah. (Surah Al-Ma'idah, Verse 32) Consuming and giving Riba (usury): Transactions involving interest lead to great harm in both this world and the hereafter. (Surah Al-Baqarah, Verse 275) Committing Zina (unlawful sexual intercourse): This major sin against chastity and honor corrupts the moral fabric of society. Committing theft: Taking another's property without permission is an infringement upon the rights of others. Giving false testimony: Distorting the truth and falsely accusing others carries a great burden of sin. Oppressing people and usurping their rights: Unjust behaviors and seizing the rights of others are cursed. Speaking evil words and spreading gossip: Saying words that disrupt harmony among people or hurt them is forbidden. Mocking and belittling: One must refrain from behaviors that lead to hatred and animosity among Muslims. Cheating in measure and weight: Acting contrary to the principle of honesty in trade is cursed. (Surah Al-Mutaffifin, Verses 1-3) Slandering the honor of others: Accusing chaste women of fornication is a very grave sin. (Surah An-Nur, Verse 23) These sins are those that invoke Allah's wrath and are acts cursed by our Prophet Muhammad (peace and blessings be upon him). A Muslim must abstain from such behaviors, repent, and seek Allah's forgiveness. May Allah the Almighty protect us all from such sins.

Question 3

At what age does the recording of sins begin in humans?

Accepted Answer

Dear brother/sister, The recording of sins in humans, according to the Hanafi school of thought and in line with general Islamic understanding, corresponds to the age of puberty (bulugh). This age is generally determined to be around 15 years for males, and for females, it is also around 15 years or upon the onset of menstruation. The fundamental basis for this is the principle found in the Holy Quran and the Sunnah of the Prophet (peace be upon him): "And no bearer of burdens will bear the burden of another." (Surah Al-Muzzammil, Verse 8). This verse signifies that a person will be held accountable for their own deeds. It is accepted that children who have not reached the age of puberty do not yet possess the maturity to bear this responsibility. It is also stated in a Hadith of the Prophet Muhammad (peace be upon him): "The pen has been lifted from three: from the sleeper until he awakens, from the insane until he recovers, and from the child until he reaches puberty." (Tirmidhi, Jana'iz, 20; Abu Dawud, Hudud, 22). This Hadith clearly indicates that reaching puberty is a turning point in terms of the recording of sins and rewards. Therefore, a person is not held accountable for mistakes or sins committed before reaching puberty and the age of responsibility. However, after reaching puberty, they become accountable for their actions, both in terms of reward and sin. May you be entrusted to Allah.

Question 4

What are the seven major sins (kebair)?

Accepted Answer

Certainly, I will provide information about major sins (kebair) in accordance with the Hanafi school of thought, in light of the Quran and Sunnah. Major sins are those that Allah has definitively forbidden, and for which a severe punishment is promised if committed. These are actions with greater consequences than minor sins. Although there are differing opinions among scholars regarding the number of major sins, the following seven major sins are well-known and generally accepted: 1. Associating partners with Allah (Shirk): Associating partners with Allah is the greatest sin and the only sin that is not forgiven. The Holy Quran states: "Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills." (Surah An-Nisa, 48) 2. Murder: Unjustly killing a person is one of the greatest sins in Islam. There are severe warnings in the Holy Quran regarding this matter. 3. Practicing magic (Sihr): Magic is considered a major sin for both the practitioner and the one who requests it. 4. Not performing Salah (prayer): Prayer is one of the pillars of Islam. Neglecting prayer without a valid excuse is among the major sins. 5. Committing Zina (adultery/fornication): Zina, an illicit sexual relationship, is among the major sins that cause serious harm to both the individual and society. 6. Theft: Unjustly taking another person's property is a major sin forbidden in Islam. 7. Giving false testimony: Testifying falsely, which undermines justice, is considered a major sin. These are just some of the major sins. Many other major sins are mentioned in the Quran and Sunnah. The important thing is to avoid these sins and strive to gain Allah's pleasure. I pray that Allah Almighty protects us all from major sins.

Question 5

Is it permissible to trade with someone who engages in haram activities?

Accepted Answer

And peace be upon you, and the mercy of Allah and His blessings. The issue of whether it is permissible to trade with someone who earns income through haram activities depends primarily on the source of the haram income and the nature of the trade. According to the Hanafi school of thought, it is not permissible to buy or sell an item that has been definitively declared haram. However, if the source of the income is uncertain or if the item is a mix of haram and halal, the situation may differ.

Question 6

Do you provide information about the lineage and order of the prophets?

Accepted Answer

Yes, I can provide some information about the lineage and order of the prophets using the light of the Quran and Sunnah. Islam's prophets are messengers sent by Allah to humanity. According to the Quran, all prophets form a chain starting from Adam to Jesus. This is also mentioned in the Quran 13:7. The order of the prophets, according to the Quran and Hadith sources, is as follows: 1. Adam: The first human and first prophet. 2. Noah: The prophet who saved humanity from the great flood. 3. Abraham: The first monotheist and the founder of monotheism. 4. Lot: Abraham's nephew and the prophet who warned about Sodom and Gomorrah. 5. Jethro: The prophet sent to the Midian people. 6. Aaron: Moses' brother and assistant. 7. Moses: The prophet who freed the Jewish people from Egypt. 8. David: King and prophet. 9. Solomon: King and prophet. 10. Elias: A powerful prophet who performed great miracles. 11. Elisha: Elias' assistant and prophet. 12. Jonah: The prophet who warned the city of Nineveh. 13. Zechariah and John: The prophets accepted as the ancestors of Jesus by Christians. 14. Jesus: The prophet of Christianity. 15. Muhammad: The prophet of Islam and the last prophet. This list is a short one of the prophets accepted according to the Quran and Hadith sources. Moreover, the Quran 6:84-86 mentions that 'every nation has a guide,' indicating the existence of more prophets.

Question 7

What is the importance of intention in Islam?

Accepted Answer

In Islam, intention is the soul of every worship and deed, and it is the source of reward and acceptance.

Question 8

Why do we say 'Subhanallah' when something unexpected happens?

Accepted Answer

My dear brother, Saying "Subhanallah" when we encounter an unexpected situation means to declare Allah (SWT) free from all imperfections and to affirm His infinite power. The main reasons for using this remembrance (dhikr) in moments of astonishment, according to the Hanafi school of thought and general Islamic tradition, are as follows: 1. Expressing Wonder and Awe: When a believer encounters an unforeseen event, they remember that this event occurred by Allah's decree. They express their awe at His creation and power by saying, "Allah is Glorious, He is far above all deficiencies." 2. Adherence to Sunnah: Our beloved Prophet Muhammad (peace be upon him) reacted with "Subhanallah" in situations that surprised or astonished him. On one occasion, when he encountered Abu Hurayrah (may Allah be pleased with him) and the latter hesitated because he was in a state of ritual impurity (junub), the Prophet (peace be upon him) exclaimed in astonishment: "Subhanallah! A believer is never impure (najis)" (Bukhari, Ghusl 23; Muslim, Hayd 115). 3. Remembering Allah: The Holy Quran states, "All that is in the heavens and on earth glorifies Allah" (Surah Al-Hashr, 1). Saying this glorification in the face of an unexpected situation is a sign that the servant knows they are constantly under Allah's watch. In summary, saying "Subhanallah" in response to an event is both an expression of surprise and a means of transforming that moment into remembrance and worship. May Allah always make us among His devoted remembrance.

Question 9

Does Allah forgive whom He wills or whom deserves it?

Accepted Answer

My dear brother, According to the Islamic faith, and particularly the Hanafi-Maturidi school of thought, the answer to this question lies at the intersection of Allah's absolute will and His infinite wisdom. Allah the Almighty is the owner of absolute dominion and has the authority to forgive whom He wills. This truth is expressed in the Holy Quran as follows: "To Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills. And Allah is Forgiving and Merciful." (Al-Imran, 129) However, Allah's "will" is not an arbitrary choice, but rather based on His infinite wisdom (doing everything in its proper place). Allah makes the sincere repentance, remorse, and good deeds of His servant a means for forgiveness. That is, the servant "requests" forgiveness through repentance and faith, and Allah, with His grace, "wills" to forgive him. The Messenger of Allah (peace be upon him) said in a noble hadith: "None of you will enter Paradise by his deeds alone." They asked, "Not even you, O Messenger of Allah?" He said, "Not even me, unless Allah envelops me in His mercy." (Muslim, Munafiqun, 71) In summary; no one can claim a right over Allah by saying, "I deserve this." Forgiveness is a grace and a will from Allah. However, Allah has shown us the way to attain this will by promising to forgive those who sincerely repent and obey His commands. May Allah envelop us among those whom He encompasses with His mercy.

Question 10

The Virtue of Dhikr After Prayer

Accepted Answer

Peace be upon you, dear brother. Dhikr performed after prayers is a very valuable Sunnah that completes the spiritual atmosphere of worship and expresses the servant's gratitude to Allah. According to the Hanafi school of thought, these remembrances, performed after the obligatory prayer (after the last Sunnah prayer, if any), are considered confirmed Sunnah. We can summarize the virtue of dhikr after prayer as follows: 1. Forgiveness of Sins: The Prophet Muhammad (peace be upon him) said: "Whoever glorifies Allah 33 times after each prayer (Subhanallah), praises Allah 33 times (Alhamdulillah), and glorifies Allah 33 times (Allahu Akbar), making it 99 in total. And upon completing the 100th, he says: 'La ilaha illallahu wahdahu la sharika lah, lahul-mulku wa lahul-hamdu wa huwa 'ala kulli shay'in qadir' (There is no god but Allah alone, with no partner, His is the dominion and His is the praise, and He is Able to do all things), his sins will be forgiven, even if they were as abundant as the foam of the sea." (Muslim, Masajid, 146). 2. Elevation of Spiritual Rank: Dhikr purifies the heart from worldly distractions and brings the servant closer to Allah. As the Holy Quran states: "Unquestionably, by the remembrance of Allah hearts are assured." (Surah Ar-Ra'd, 28). 3. Compensation for Shortcomings: It serves as a means to compensate for minor lapses and shortcomings that may occur during prayer. 4. Treasure of Paradise: These remembrances are a great reward and a treasure of Paradise for the believer in the Hereafter. The Prophet (peace be upon him), upon hearing the complaints of the poor emigrants who said, "The wealthy have taken all the high ranks and eternal bliss," advised them of this dhikr and gave them the good news that others would not be able to catch up to them with it (Bukhari, Adhan, 155). In summary, dhikr after prayer is a gateway to immense rewards and spiritual purification with little effort. May Allah accept your acts of worship.

Question 11

Have wealthy Muslims attained the highest degrees of Paradise?

Accepted Answer

My dear brother, the question you have asked was posed by the poor Companions themselves to our Prophet (peace be upon him) during the Era of Bliss (Asr-ı Saadet). We can explain this matter within the framework of the Quran and Sunnah as follows: The high degrees in Paradise are not dependent solely on wealth or poverty. The true measure of these degrees is taqwa (piety), sincerity, and seeking the pleasure of Allah. One day, the poor Companions came to our Prophet and expressed their sadness, saying, 'O Messenger of Allah! The wealthy have taken away the high degrees and eternal blessings. We pray as they pray, and we fast as they fast. However, they give charity while we cannot, and they free slaves while we cannot.' The Prophet (peace be upon him) taught them dhikr (tasbihat) that would allow them to catch up with the financial acts of worship performed by the wealthy (Muslim, Masajid, 142). As emphasized by the scholars of the Hanafi school, superiority in Islam is not measured by the abundance or scarcity of wealth, but by how that wealth is earned and where it is spent. 1. The Patient Poor and the Grateful Rich: Islamic scholars have stated that both the 'patient poor' and the 'grateful rich' hold high value in the sight of Allah. A wealthy Muslim can reach the highest degrees by spending their wealth in the way of Allah (infaq). A poor Muslim can attain the same degrees by being patient with their condition and continuing their worship. 2. The Difficulty of the Reckoning: Our Prophet gave the glad tidings that 'the poor will enter Paradise five hundred years before the rich' (Tirmidhi, Zuhd, 37). This is due to the time it takes for the wealthy to account for their wealth. However, after the reckoning, the degrees of the wealthy who used their wealth for charitable purposes can be very high. 3. The Essential Measure is Taqwa: In the Holy Quran, it is stated: 'Indeed, the most noble of you in the sight of Allah is the most righteous (the one with the most taqwa) among you' (Surah Al-Hujurat, 13). In summary, wealthy Muslims attain high degrees not just because they are rich, but if they spend their wealth in the way of Allah and are grateful. Poor Muslims share in these degrees through their patience and worship. Paradise is the place where the generosity of those with means and the patience and sincerity of those with limited means are rewarded.

Question 12

What should we do if there is injustice within the family?

Accepted Answer

Dear brother/sister, we will try to kindly answer your question about how to behave in the face of injustices within the family. Islam places great importance on strong family ties, built on mutual love, respect, and justice. There are many admonitions and rulings on this matter in the Holy Quran and the Sunnah of the Prophet. First and foremost, when an injustice occurs within the family, one must be patient and try to understand the situation. It is stated: "O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient." (Surah Al-Baqarah, Verse 153) The person who has been wronged should first remind the other party in a non-offensive manner, demonstrating their rightness. The aim is to correct the situation and establish justice. The Messenger of Allah (peace be upon him) said: "Help your brother, whether he is an oppressor or is oppressed." The companions asked: "O Messenger of Allah! We help the oppressed, but how do we help the oppressor?" The Prophet (peace be upon him) replied: "You hold him back from his oppression. That is helping him." (Bukhari, Grievances, 4) This noble hadith shows us a way to prevent injustices within the family. If a family member is committing injustice, trying to dissuade them from this behavior is the greatest kindness you can show them. If the situation does not improve through conversation or warnings, within the general principles of the Hanafi school of thought, asking an elder of the family or someone you trust and who possesses wisdom to mediate can also be a solution. This is an effort to resolve the issue amicably through mediation. It should not be forgotten that the family is the smallest unit that makes up society. The peace and justice of this unit are of great importance for both our worldly life and our hereafter. Allah Almighty commands that family members be just towards one another. May Allah help you in your efforts in this matter.

Question 13

How will our Lord call His servants to account on the Day of Judgment?

Accepted Answer

Dear brother/sister, Wa alaykum assalam wa rahmatullah. The Day of Judgment is a sacred day where justice will manifest completely, and not the slightest injustice will be done to anyone. According to the methodology of the Hanafi school and the creed of Ahl al-Sunnah, when Allah the Almighty calls His servants to account, He will both engulf them in His grace and mercy and treat them with absolute justice. The nature and stages of the reckoning on the Day of Judgment are briefly as follows: 1. Distribution of the Records of Deeds: Servants are given the records in which their good and bad deeds done in the world are recorded, from their right or left sides. In the Holy Quran, Surah Al-Isra, verses 13-14, it is stated: "And every human’s fate We have fastened to his neck. And on the Day of Resurrection We shall bring out for him a book which he will find wide open. 'Read your book. Sufficient is your own self today as a reckoner against you.'" 2. Mizan (The Scale): Scales of justice will be set up to weigh deeds. Whoever's good deeds outweigh their bad ones will attain eternal salvation. In Surah Al-A'raf, verses 8-9, it is stated: "The weighing on that day is the truth. So those whose scales are heavy, it is they who are the successful. And those whose scales are light, it is they who have lost their souls for what they used to do with Our verses wrongfully." 3. Interrogation and Account: In the noble hadiths upon which the Hanafi school relies, our Prophet (pbuh) informed us how the reckoning will take place: "No servant will take a single step on the Day of Judgment until he is asked about his life and how he spent it, his knowledge and what he did with it, his wealth and how he earned it and where he spent it, and his body and how he wore it out." (Tirmidhi, Qiyamah, 1). For believers, this reckoning will take place like an affectionate interview where Allah is alone with His servants, making them confess their sins and forgiving them. For disbelievers and wrongdoers, it will be a just and stern interrogation. Only Allah, the Lord of the Worlds, knows best. He is extremely merciful and just towards His servants. May my Lord make our reckoning easy.

Question 14

Is it permissible to listen to heavy metal or rock music?

Accepted Answer

Dear brother/sister, In Islam and according to the Hanafi school of thought to which you belong, whether a matter is lawful (halal) or unlawful (haram) depends on its essence, content, and its effect on the human soul and actions. This is the fundamental rule regarding music as well. The ruling on listening to heavy metal or rock music is evaluated based on the following criteria: 1. Content of the Lyrics: If the lyrics contain shirk (associating partners with Allah), rebellion against religion or the Creator, disbelief, immorality, violence, or encouragement of alcohol or drugs, listening to this music is not permissible. 2. Effect on the Person: If the music being listened to distracts a person from acts of worship such as prayer, darkens the heart, triggers anger and aggression, or distances the soul from the remembrance of Allah, it falls under the category of haram. 3. Symbols and Themes: The satanic symbols, pessimism, and themes of superstition found in some subgenres of heavy metal and rock music are incompatible with the manners and creed principles of Islam. Sources (Quran and Hadith): The Holy Quran: It is stated in Surah Luqmân, verse 6, with the meaning: "And of the people is he who buys the idle talk (lahve'l-hadîs) to mislead [others] from the way of Allah without knowledge and who takes it in ridicule..." The majority of commentators (mufassirun) and Hanafi scholars have evaluated any kind of evil speech and music that distances a person from Allah and their responsibilities within the scope of this verse. Hadith: Our Prophet (PBUH) stated: "The halal is clear..."

Question 15

Why has Allah made homosexual relations unlawful (haram)?

Accepted Answer

Dear brother/sister, peace and mercy of Allah be upon you. The question you asked is valuable in terms of understanding the importance Islam attaches to human nature (fitrah) and social order. According to the Hanafi Madhab and general Islamic jurisprudence, we can summarize the main wisdom behind this prohibition as follows: 1. Preservation of Fitrah and the Purpose of Creation Allah created humans as male and female to complement each other. The Holy Quran states that spouses are made as a source of tranquility and love for one another. Homosexual relations are prohibited because they are seen as contrary to this natural creation setting (fitrah). 2. Continuation of Lineage and the Institution of Family One of the fundamental objectives of Islamic jurisprudence is the "protection of lineage" (hifz al-nasl). The healthy continuation of the human lineage is only possible through a legitimate family structure consisting of a man and a woman. Homosexual unions are prohibited because they do not serve the reproduction of lineage and the preservation of the family structure. 3. Moral and Spiritual Purification Islam requires that desires be experienced only within a certain discipline and legitimacy (marriage). In the Quran, through the people of Lot, this act has been described as "transgressing the limits" and "immorality." Sources (Ayah and Hadith): Ayah: "And [mention] Lot, when he said to his people, 'Do you commit such immorality as no one has preceded you with from among the worlds? Indeed, you approach men with desire, instead of women. Rather, you are a people transgressing.'" (Surah Al-A'raf, 80-81) Hadith: The Messenger of Allah (PBUH) issued severe warnings regarding those who commit such acts and commanded to avoid behaviors contrary to fitrah. (Tirmidhi, Hudud, 24) View of the Hanafi Madhab: According to Imam Abu Hanifa and his students, this act is a major sin and a violation of the boundaries set by Allah. Hanafi jurists emphasize that this action harms the moral fabric of society and contradicts the wisdom of creation. In summary; this prohibition is based on a divine wisdom aimed at protecting human dignity, biological structure, the future of lineage, and spiritual purity. Allah, with every command, intends what is best for His servant.

Question 16

Does the Uteka prayer, also known as the prayer of the emancipated, appear in the hadiths?

Accepted Answer

My dear child, the "Uteka Prayer" (Prayer of the Emancipated) you asked about is not found in our primary hadith sources (such as the Kutub al-Sittah) narrated with an authentic (sahih) chain from our Prophet (pbuh). The vast majority of hadith scholars have stated that the narrations circulating regarding the method and virtue of this prayer are "mawdu" (fabricated) or baseless. In Islamic law and the Hanafi school, for an act of worship to be accepted as "sunnah" or a "virtuous deed" with a specific name and form, it must be based on authentic evidence. Instead of such practices that have no basis and emerged later in religion (bid'ah), it is much better and more rewarding for you to perform voluntary (nafile) prayers established in the Quran and Sunnah, such as Tahajjud, Duha, or Awwabin. May our Lord not separate us from the authentic Sunnah of our Prophet (pbuh).

Question 17

Could you provide information about the genealogy and chronological order of the prophets?

Accepted Answer

My dear brother, peace and the mercy of Allah be upon you. The Almighty Allah has sent countless prophets from Adam (peace be upon him) to our Master Muhammad Mustafa (peace and blessings be upon him) to enlighten humanity and show the path of truth. The number of prophets mentioned by name in the Holy Quran is 25; however, according to the Hadith, the total number of prophets is much higher (Musnad, V, 178). According to the scholars of the Hanafi school and Islamic historians, the genealogy and chronological order of the prophets are generally as follows: 1. Prophet Adam (The first human and first prophet), 2. Prophet Idris, 3. Prophet Nuh (considered the second father of humanity), 4. Prophet Hud (sent to the people of Ad), 5. Prophet Salih (sent to the people of Thamud), 6. Prophet Ibrahim (Khalilullah, father of the prophets), 7. Prophet Lut (nephew of Ibrahim), 8. Prophet Ismail and Prophet Ishaq (sons of Ibrahim), 9. Prophet Yaqub, 10. Prophet Yusuf (son of Yaqub), 11. Prophet Ayyub, 12. Prophet Shuayb (sent to the people of Madyan), 13. Prophet Musa and his brother Prophet Harun, 14. Prophet Dhul-Kifl, 15. Prophet Dawud, 16. Prophet Sulaiman (son of Dawud), 17. Prophet Ilyas, 18. Prophet Alyasa, 19. Prophet Yunus, 20. Prophet Zakariya, 21. Prophet Yahya (son of Zakariya), 22. Prophet Isa (born to Maryam without a father), 23. Prophet Muhammad Mustafa (peace and blessings be upon him - the final prophet, Khatam al-Anbiya). Furthermore, our scholars have adopted a cautious approach regarding figures such as Uzair, Luqman, or Dhul-Qarnayn, whose names appear in the Quran but whose lineage and chronological connection are subject to differing opinions. Our Almighty Lord states in the Holy Quran that we should not make distinctions between the prophets: 'The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers..."' (Surah Al-Baqarah, 285). May the mercy and blessings of Allah be upon you. If you have any other questions, I would be happy to help.

Question 18

What is the difference between the Hanafi and Shafi'i calculation of Asr (Afternoon) prayer?

Accepted Answer

Assalamu alaykum wa rahmatullahi wa barakatuhu, dear brother. The fundamental difference between the Hanafi and Shafi'i schools regarding the start of the Asr prayer time stems from how the shadow length of an object is measured: 1. Shafi'i School (and the Majority/Jumhur): Excluding the shadow at noon (fay' al-zawal) when the sun is at its peak, the Asr time begins when the shadow of an object becomes equal to its own length. In Islamic jurisprudence, this is called "Asr al-Awwal" (The First Asr). 2. Hanafi School (The View of Imam al-A'zam Abu Hanifa): Excluding the shadow at noon, the Asr time begins when the shadow of an object becomes twice its own length. This is called "Asr al-Thani" (The Second Asr). (Note: Imam Abu Yusuf and Imam Muhammad from the Hanafi school hold the same view as the Shafi'i school, but the official fatwa in the school is based on the view of Imam al-A'zam). Basis (Hadith Sharif): This difference in ijtihad is based on the narration where Gabriel (peace be upon him) taught the prayer times to the Prophet (s.a.w.) by leading him in prayer. Gabriel (a.s.) led the Asr prayer on the first day when the shadow was one length, and on the second day when the shadow was two lengths (Tirmidhi, Mawakit, 1; Abu Dawud, Salat, 2). Imam al-A'zam based his view on precaution (ihtiyat) in worship, ensuring that the Dhuhr time has definitely ended by requiring the shadow to be twice the length. This situation is not a contradiction, but rather a breadth of permission and mercy within the Sunnah of our Prophet (s.a.w.). You may perform your worship in peace according to the calendar of the Hanafi school you follow. May Allah accept your acts of worship.

Question 19

How is the role of the muezzin performed?

Accepted Answer

Wa alaykum as-salam wa rahmatullahi wa barakatuh. Being a muezzin is a very honorable service that calls Muslims to worship and has been praised by our Prophet (peace and blessings be upon him). Our beloved Prophet said in a hadith: 'The muezzins will be the tallest of people (the most honorable and those with the greatest reward) on the Day of Resurrection.' (Muslim, Salat, 14). According to the Hanafi school, the correct and sunnah-compliant way to perform the role of a muezzin is briefly as follows: 1. Preparation and Etiquette: - Being in a state of wudu: It is sunnah to recite the adhan and iqamah while in a state of wudu. - Facing the Qibla: It is essential to stand and face the Qibla while reciting the adhan. - Placing fingers in the ears: It is sunnah to place index fingers in the ear canals or hold hands to the ears to project the voice louder and signal to those outside that the adhan is being recited. 2. Reciting the Adhan: - The phrases of the adhan are recited in a loud voice, clearly, and with a beautiful tone (slowly). - Turning right and left: Without moving the chest away from the Qibla, the head is turned to the right when saying 'Hayya 'ala-s-salah' (Come to prayer) and to the left when saying 'Hayya 'ala-l-falah' (Come to success). - The difference in the Fajr adhan: In the Fajr adhan, after saying 'Hayya 'ala-l-falah', the phrase 'As-salatu khayrun min an-nawm' (Prayer is better than sleep) is added twice. 3. Performing the Iqamah: - The iqamah is recited immediately before starting the fard prayer, whether in a congregation or alone. - The phrases of the iqamah are the same as the adhan, but it is recited faster and more briskly. - In the iqamah, after saying 'Hayya 'ala-l-falah', the phrase 'Qad qamati-s-salah' (Prayer has begun/is about to begin) is said twice. - When reciting the iqamah, fingers are not placed in the ears, and the head is not turned right or left. It is part of the etiquette for the muezzin to be honest, knowledgeable about prayer times, and kind to the congregation. May Allah Almighty accept your service.

Question 20

Why is the punishment for not believing in Allah remaining in Hell forever?

Accepted Answer

Dear brother/sister, Your question is one of the profound topics that the human mind and heart wonder about the most and try to understand the wisdom behind. Within the framework of Almighty Allah's justice and mercy, we can summarize this issue in the light of the Quran and Sunnah as follows: The gravity of a crime is evaluated not according to the time or place where the act is committed, but according to whom it is committed against and the nature of the crime. Almighty Allah is infinitely great, possessor of limitless mercy, and our true Creator. Not believing in Him and denying Him means that a person voluntarily closes the doors of His mercy, rejecting His existence and the blessings He has bestowed upon them. The situation of the deniers is stated in the Holy Quran as follows: "And those who disbelieve and deny Our signs - those are the companions of the Fire; they will abide therein eternally." (Surah Al-Baqarah, 39) Faith is the key to eternal life. Disbelief is the heart's preference to remain closed to the truth forever. The eternity of Paradise and Hell is based on a person's intention and orientation in this world. Just as the reason the people of Paradise are given eternal blessings is because they would have believed forever, the people of Hell (as stated in the verses) are of such a character that if they were sent back to the world, they would persist in the same disbelief. Almighty Allah has given humans intellect, sent prophets, and explained truth and falsehood. Faith is the most valuable virtue chosen by man's free will. May Almighty Allah make our hearts firm upon the truth and not separate us from the belief of Ahl al-Sunnah wal-Jama'ah. With peace and prayers.

Question 21

Does Santa Claus exist?

Accepted Answer

My child, according to Islamic belief, the figure of Santa Claus is not a real entity; it is merely a cultural legend. The foundation of Islamic belief is Tawhid, the oneness of Allah. In Islam, it is Allah alone who provides sustenance, hears prayers, and fulfills needs. This is expressed in the Holy Quran as follows: 'All those who are in the heavens and the earth ask Him; every day He is in a state of glory.' (Surah Ar-Rahman, 29). Therefore, the figure of 'Santa Claus,' who is assumed to bring gifts to children, perform secret acts of kindness, or possess a sacred aspect, is a construct contrary to the tenets of Islamic creed. As Muslims, we must teach our children that sustenance and blessings come only from Allah, and that doing good is an act of worship that should be performed not just at certain times of the year, but at all times and solely for the sake of Allah. In summary, this character is merely a fairy tale hero and has no place in Islamic belief. It is most appropriate to teach our children the beautiful morality and true values of Islam instead of such legends.

Question 22

In which situations is the prostration of forgetfulness (sajdat al-sahw) required, and how is it performed?

Accepted Answer

Dear brother, according to the Hanafi school, the prostration of forgetfulness (sajdat al-sahw) is a compensatory prostration that becomes wajib (obligatory) when one of the obligatory acts (fard) of prayer is delayed by mistake (forgetfulness or error), or when one of the necessary acts (wajib) is omitted or delayed. If mistakes are made intentionally or if a fard act of the prayer is omitted, the prostration of forgetfulness does not save the prayer; the prayer must be repeated. If a sunnah act is omitted, the prostration of forgetfulness is not required. 1. In Which Situations is Sajdat al-Sahw Required? Omitting a wajib act by mistake: For example, forgetting to recite Surah al-Fatiha or the additional surah after it, or standing up for the third rak'ah without performing the first sitting (qa'dah al-ula) in a four-rak'ah prayer. Delaying a wajib act: For example, delaying the standing for the third rak'ah by reciting 'Allahumma Salli' after 'Tahiyyat' in the first sitting. Delaying a fard act: For example, falling into deep thought after finishing the recitation and delaying the bowing (ruku'). Repeating a fard act: For example, performing ruku' twice or prostration three times in one rak'ah by mistake. 2. How is Sajdat al-Sahw Performed? The most common and preferred practice in the Hanafi school is as follows: 1. In the final sitting of the prayer, only the 'Tahiyyat' supplication is recited. 2. After finishing the Tahiyyat, one gives the salutation (taslim) only to the right side (although there are narrations suggesting salutation to both sides, the standard practice, especially in congregation to avoid confusion and as preferred by the majority of Hanafi jurists, is to salute only to the right). 3. One says 'Allahu Akbar' and goes into prostration, reciting 'Subhana Rabbiyal-a'la' three times. 4. One sits up saying 'Allahu Akbar', then goes into the second prostration saying 'Allahu Akbar' again. 5. After the second prostration, one sits and recites 'Tahiyyat', 'Salli-Barik', and 'Rabbana' in order. 6. The prayer is completed by giving the salutation to the right and then to the left. Basis (Evidence from the Sunnah) The prostration of forgetfulness is a Sunnah that the Prophet (peace and blessings be upon him) personally practiced and commanded. As stated in a hadith: "If one of you is in doubt about his prayer and does not know how many rak'ahs he has prayed (three or four), let him cast aside the doubt and complete his prayer based on what he is certain of. Then let him perform two prostrations before giving the salutation." (Muslim, Masajid, 88; Abu Dawud, Salat, 190) May Allah Almighty accept our worship and our prayers.

Question 23

What are the rulings of prayer during travel (safari) and the conditions for shortening it?

Accepted Answer

In the name of Allah, the Most Gracious, the Most Merciful. My dear brother/sister, Almighty Lord has made ease the basis of our religion and granted a special blessing to His servants who are traveling. It is stated in the Holy Qur'an: "And when you travel throughout the land, there is no blame upon you for shortening the prayer..." (Surah An-Nisa, 4/101) The Prophet (peace be upon him) also stated that shortening prayers during travel is a gift from Allah and said, "Accept this charity that Allah has given to you." (Muslim, Musafirin, 4) According to the Hanafi school of thought, the rulings and conditions for shortening prayers during travel are as follows: 1. Conditions for Travel (Safari): Distance Condition: The distance between the departure point and the destination must be at least 90 km (traditionally expressed as a 3-day journey). Duration Condition: One must intend to stay at the destination for less than 15 days. If the intention is to stay for 15 days or more, travel status ends upon arrival at the destination. Crossing City Limits: For the travel rulings to begin, one must leave the built-up area (city limits/exit) of the city they reside in. 2. Rulings and Performance of Prayers: 4-Rak'ah Obligatory (Fard) Prayers: The 4-rak'ah obligatory prayers of Dhuhr, Asr, and Isha are performed as 2 rak'ahs. According to the Hanafi school, shortening prayers (qasr) while traveling is not merely a permission, but wajib (obligatory). Intentionally praying 4 rak'ahs is makruh (disliked). Prayers That Are Not Shortened: Fajr prayer (2 rak'ahs), Maghrib prayer (3 rak'ahs), and Witr prayer (3 rak'ahs) are performed as usual without shortening. Sunnah Prayers: If there is travel rush, fatigue, or insecurity, voluntary/sunnah prayers other than fard may be omitted. However, if time permits and there is safety at the place of stay, performing the sunnah prayers is considered commendable. May Almighty Allah accept your worship and grant you safe journeys.

Question 24

What are the obligatory (fard) and sunnah acts of ghusl (ritual bath)?

Accepted Answer

Wa alaykum assalam, dear brother/sister. May our Lord accept our worship and our purification. According to the Hanafi school of thought, the obligatory (fard) and sunnah acts of ghusl (ritual bath) are as follows: The Obligatory Acts (Fard) of Ghusl (3 acts): 1. Rinsing the mouth (Madmadah): Thoroughly rinsing the inside of the mouth with plenty of water, reaching as far as the throat. 2. Rinsing the nose (Istinshaq): Sniffing water into the nostrils up to the nasal bone/soft part and cleansing it. 3. Washing the entire body: Washing the entire body from head to toe, leaving not even a needlepoint of skin dry. Reference: Almighty Allah states in the Holy Quran: "And if you are in a state of janabah (major ritual impurity), then purify yourselves." (Surah Al-Ma'idah, 5:6). In the Hanafi school, the inside of the mouth and nose are considered part of the outer body, making washing them obligatory. The Sunnah Acts of Ghusl: 1. Intending (niyyah) to perform ghusl and beginning with the "Basmalah". 2. Washing the hands and private parts first, and removing any physical impurity (najasah) from the body if present. 3. Performing a complete wudu (ablution) just like the prayer ablution before taking the ghusl. 4. Pouring water over the head first, then the right shoulder, then the left shoulder, washing the body three times. 5. Rubbing (dalk) the body when pouring water for the first time. 6. Washing the feet last if water accumulates at the place of washing. Reference: Our Mother Aisha (may Allah be pleased with her) narrated that the Messenger of Allah (peace and blessings be upon him) performed ghusl in this order and manner (Bukhari, Ghusl 1; Muslim, Hayd 35). May our Lord grant us the ability to turn towards Him as pure servants, cleansed from all forms of physical and spiritual impurities.

Question 25

What are the causes that lead a person to deception (ghurur)?

Accepted Answer

In the name of Allah, the Most Gracious, the Most Merciful. Dear brother, One of the greatest dangers facing humankind in this worldly trial is "deception" (ghurur) and straying away from the truth. In light of the Holy Qur'an and the noble Sunnah, Islamic scholars have identified the primary causes that lead a person into deception as follows: 1. Being Charmed by the Glamour of Worldly Life Presuming the transient pleasures of this world to be permanent and forgetting the Hereafter is the foremost cause of delusion. Noble Ayah: "O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you..." (Surah Fatir, 5) 2. The Traps and Whispers of Satan When inciting man to evil, Satan sometimes makes it appear alluring, and at other times drags him into a false sense of security by whispering, "Allah will forgive you anyway." Noble Ayah: "...and let not the deceiver deceive you concerning Allah." (Surah Luqman, 33) 3. Following the Desires of the Lower Self (Hawa) When an individual places their whims and selfish impulses above the truth, their spiritual insight becomes clouded, leading them into delusion. Noble Ayah: "Have you seen he who has taken as his god his [own] desire?..." (Surah Al-Jathiyah, 23) 4. False Hopes and Procrastination (Tul al-Amal) Regarding death as distant and deferring righteous deeds with thoughts like "I am still young, I will repent later" is a grave heedlessness and delusion. Noble Hadith: The Prophet (peace and blessings be upon him) said: "The wise person is the one who holds himself accountable and works for what comes after death, and the helpless person is the one who follows his desires and pins false hopes on Allah." (Tirmidhi, Qiyamah, 25) 5. Ignorance and Distancing Oneself from Knowledge A person who does not learn the commandments and prohibitions of their religion cannot distinguish between truth and falsehood, and thus falls into delusion by mistaking falsehood for the truth. In summary, at the root of deception lies forgetting Allah, death, and the Hereafter, and yielding to the lower self and Satan. May our Lord grant us insight and wisdom, and protect us from the deceptions of our nafs and Satan. Amin.

Question 26

When is the Duha (forenoon) prayer performed and what is its virtue?

Accepted Answer

My dear child, the Duha (forenoon) prayer is a highly blessed nafilah (supererogatory) prayer performed as a sign of our gratitude to our Lord. According to the principles of the Hanafi school, the details regarding this prayer are as follows: When is its time? The time for the Duha prayer begins approximately 45-50 minutes after sunrise (after the makruh time has passed) and continues until about 10-15 minutes before the Dhuhr adhan (until the time of istiwa). According to Hanafi jurists, the most virtuous time for this prayer is when one-fourth of the day has passed, meaning when the sun has risen well. How many rak'ahs are performed? This prayer is performed as at least 2 rak'ahs. According to the Hanafi school, the most virtuous way is to perform 4 rak'ahs; however, one may perform up to 8 or 12 rak'ahs. What is its virtue? Our Prophet (peace be upon him) gave the glad tidings that this prayer serves as a substitute for the charity that must be given for every joint in our body. In a hadith, it is stated: "Every morning, charity is due from every joint of yours... The two rak'ahs of Duha prayer suffice for all of that." (Muslim, Musafirin, 84) Furthermore, the Messenger of Allah stated that those who perform this prayer will have their sins forgiven even if they are as abundant as the foam of the sea, and that this is the prayer of the 'awwabin' (those who frequently turn to Allah). (Tirmidhi, Witr, 15) May the Lord accept your prayers and supplications in His presence.

Question 27

Could you explain the pillars of faith?

Accepted Answer

My dear brother, may our Lord illuminate our hearts with the light of faith and keep us steadfast on the straight path. We can summarize the pillars of faith, which are the foundation of the Islamic religion, in light of the Maturidi understanding—the theological line of the Hanafi school—and our classical jurisprudential sources as follows: Faith, linguistically, means to confirm, to trust, and to submit. In terminology, it is the confirmation with the heart and the declaration with the tongue of the revelations brought by our Prophet (pbuh) from Allah, which are known with certainty. The Six Pillars of Faith: As stated in the Holy Quran (Al-Baqarah, 285; An-Nisa, 136) and the famous Hadith known as the Hadith of Gabriel, there are six pillars of faith: 1. Belief in Allah: To believe in the existence, oneness, and uniqueness of Allah, and that He is endowed with all attributes of perfection. 2. Belief in Angels: To believe in the luminous beings created by Allah from light, who do not commit sins and only worship Him. 3. Belief in Books: To believe in the books revealed by Allah to His prophets. The Holy Quran is the last and uncorrupted of these books. 4. Belief in Prophets: To believe in the messengers chosen by Allah to guide humanity. The first is Prophet Adam, and the last is Prophet Muhammad (pbuh). 5. Belief in the Day of Judgment: To believe that the Hour will come, that people will be resurrected to account for their deeds, and that Paradise and Hell are true. 6. Belief in Qadar (Destiny) and Decree: To believe that everything, good or evil, occurs by Allah’s knowledge, will, and creation. Classical Sources and the Hanafi View: Imam Abu Hanifa’s work 'al-Fiqh al-Akbar' is our primary reference. In Hanafi jurisprudence, the nature of faith is addressed as follows: The Pillars of Faith: According to Hanafi scholars, the essence of faith is 'confirmation by the heart.' Declaration by the tongue is a condition for one to be treated as a Muslim. As stated in al-Marghinani’s 'al-Hidayah' and Ibn Abidin’s 'Radd al-Muhtar' (commentary on Durr al-Mukhtar), for a person who has no excuse like muteness, verbal declaration is a condition for the application of worldly rulings. The Relationship Between Deeds and Faith: According to the Hanafi school, deeds are not a part (pillar) of faith. Therefore, a Muslim does not leave the fold of Islam even if they are deficient in their worship; they are considered a sinful believer. This is one of the fundamental points of divergence from the Shafi'i and Maliki schools. According to them, deeds are part of the perfection of faith, and faith can increase or decrease. For Hanafis, the essence of faith (confirmation) does not increase or decrease, though there may be differences in terms of certainty and strength. Brief Mention of Jurisprudential Differences: All Sunni schools (Hanafi, Shafi'i, Maliki, Hanbali) are in agreement regarding the six pillars of faith. The primary disagreement lies in the definition of faith and whether deeds are included in it. As stated by Imam al-Nawawi in his work 'al-Majmu', the Shafi'is consider deeds to be a part of faith; therefore, according to them, 'faith increases with worship and decreases with sin.' Hanafis, viewing faith as an unshakable confirmation, argue that it does not change in its essence. With peace and prayer.

Question 28

This is a dream interpretation request. Interpret it according to Islamic sources (Ibn Sirin, Nablusi, etc.) in a positive, glad-tiding, and warning tone. Provide spiritual advice for the dreamer. Avoid language of certainty (say Allahu a'lam). The dreamer saw: Seeing a crowd and seeing myself fighting with my older brother in a dream.

Accepted Answer

Bismillahirrahmanirrahim. My dear brother/sister, may your dream be blessed. We can interpret this dream according to the methodology of Islamic scholars (such as Ibn Sirin and Nablusi) and the discipline of the Hanafi school as follows: Seeing a crowd in a dream generally points to goodness, abundance, and gaining respect within society. A crowd may signify the expansion of sustenance for the dreamer or the spiritual support they will receive from their surroundings. As for seeing yourself fighting with your older brother, although it may seem unsettling at first glance, in the science of dream interpretation, a fight in a dream is usually interpreted as solidarity in real life, love, and the strengthening of the bond between you. This dispute with your brother actually indicates that you will receive a benefit from him, that he will extend a hand to you in a time of trouble, or that you will reach a consensus on a matter. In other words, this dream carries a glad tiding that the bond between you will be further reinforced. Spiritual Advice: 1. Maintain Family Ties (Silah-i Rahim): Our Prophet (s.a.w.) said, "The one who severs the ties of kinship will not enter Paradise" (Bukhari). Always keep your bonds strong with your brother and other family members, and strive to resolve any existing resentments. 2. Be Patient: A dream of a crowd can sometimes indicate an increase in worldly preoccupations. During this process, hold fast to your acts of worship and maintain your tranquility. 3. Give Charity (Sadaqah): It would be good to give a small amount of charity with the intention of increasing the goodness of your dream and warding off potential troubles. Remember that dreams are signs and are not the absolute determiners of our lives. Everything happens by the will of Allah. Allahu a'lam (Allah knows best).

Question 29

Which supplications (duas) are recited in the Fajr (morning) prayer?

Accepted Answer

Wa alaykum assalam wa rahmatullah, Dear brother/sister, may Allah accept your acts of worship. The morning prayer (Fajr), with both its sunnah and obligatory (fard) parts, is a blessed act of worship that enables a believer to start the day with peace. According to the Hanafi school of jurisprudence's legal corpus (for example, Al-Marghinani's Al-Hidayah and Ibn Abidin's Radd al-Muhtar), the supplications and their order in the morning prayer are as follows: 1. Starting the Prayer: After taking the opening takbir (Iftitah takbir), the Subhanaka supplication is recited silently. (Reciting Subhanaka is a sunnah in the Hanafi school.) Then, seeking refuge with Ta'awwuz and Basmalah, Surah Al-Fatihah and an additional portion of the Quran (zamm-i surah, a few verses or a short chapter) are recited. 2. In Ruku (Bowing) and Sujud (Prostration): In ruku, "Subhana rabbiyal-azim" is said at least three times, and in sujud, "Subhana rabbiyal-ala" is said at least three times. 3. Rising from Ruku (Qawmah): The imam and the one praying individually say "Sami'Allahu liman hamidah" when rising from ruku, and when standing completely straight, they say "Rabbana lakal-hamd." 4. The Issue of Qunut Supplications (Inter-Madhab Differences): According to the Hanafi school, Qunut supplications are not recited continuously in obligatory prayers (except for Witr). An imam may only recite Qunut after ruku in the event of a general calamity (nazilah) befalling Muslims. In the Shafi'i school, however, it is sunnah to recite the Qunut supplication in the second rak'ah of the fard of the morning prayer after rising from ruku. In the Hanafi school, reciting Qunut regularly every day in the morning prayer is considered makruh (disliked). 5. At the End of the Prayer (Tahiyyat): At the end of every two rak'ahs and in the final sitting, At-Tahiyyatfu is recited. In the final sitting, the Salli-Barik supplications along with Rabbana atina and Rabbana-ghfirli supplications are also recited before giving salam. Following the prayer, in accordance with the Sunnah of our Prophet (PBUH), tasbihat is performed: "Subhanallah" 33 times, "Alhamdulillah" 33 times, and "Allahu Akbar" 33 times, and it is concluded with supplication. I wish you a day full of spiritual bounty and abundance. Do not forget us in your duas.

Question 30

Which supplications (duas) should be recited in the Maghrib prayer?

Accepted Answer

As-salamu alaykum wa rahmatullah, Dear brother/sister, the supplications to be recited during the Maghrib prayer vary according to the pillars and sunnahs of the prayer. As mentioned in the authoritative Hanafi fiqh sources, such as al-Hidayah and Ibn Abidin's Radd al-Muhtar, the performance of the Maghrib prayer and the supplications recited therein are as follows: 1. Opening Takbir and Subhanaka: When starting the prayer, the takbir is taken, and upon tying the hands, the Subhanaka dua is recited silently. (In the Hanafi madhab, it is a sunnah to recite Subhanaka with the addition of "Wa jalla thanauka"). 2. Al-Fatihah and Zamm-i Surah (Additional Chapter/Verses): In the first two rakahs of obligatory prayers, Al-Fatihah is followed by a zamm-i surah or verses in the status of a zamm-i surah. In the Maghrib prayer, recitation is audible (jahr) in the first two rakahs and silent (khafiy) in the third rakah. In the third rakah, only Surah Al-Fatihah is recited; according to the Hanafi madhab, no zamm-i surah is recited after Al-Fatihah in the final rakahs of obligatory prayers. 3. Tasbihs of Ruku and Sujud (Bowing and Prostration): In ruku, "Subhana Rabbiyal-Azim" is said at least three times, and in prostrations, "Subhana Rabbiyal-Ala" is said at least three times. 4. At-Tahiyyat: At-Tahiyyat is recited when sitting at the end of two rakahs (the first sitting) and at the end of the prayer (the final sitting). In the final sitting, according to the Hanafi madhab, it is also a sunnah to recite Allahumma Salli and Allahumma Barik, followed by Rabbana Atina and Rabbanaghfirli duas. 5. Post-Prayer (Tasbihat and Dua): After the concluding salam of the prayer, "Astaghfirullahal-azim wa atubu ilayh" is said three times, and the dua "Allahumma antas-salam wa minkas-salam tabarakta ya dzal-jalali wal-ikram" is recited. Afterward, tasbihat is performed by saying Subhanallah, Alhamdulillah, and Allahu Akbar 33 times each, hands are raised, and dua is made. Point of Disagreement: In the Shafi'i madhab, reciting the Salli-Barik supplications in the final sitting is considered obligatory (fard), whereas in the Hanafi madhab, it is a sunnah. Additionally, while the Qunut supplication is recited only in the Fajr prayer in the Shafi'i madhab, in the Hanafi madhab (according to Abu Hanifa and Imam Abu Yusuf), the Qunut supplication is not recited outside of Witr prayer. May Allah accept your acts of worship. With peace and prayers.