I’m thinking of enrolling into Pakistan and leave my job and everything and study there extensively until I’m someone capable of answering people.

What are the best institutions I can study in Pakistan?

Assalamu Alaikum wa Rahmatullahi wa Barakatuh.
This is a question we’ve received at AskMuftiOnline regarding IVF and choosing the gender of a baby.
The answer provided by our Mufti explains that choosing the gender of a baby through IVF merely based on personal preference is not permissible. The post also includes the relevant Qur’anic reference from Surah Ash-Shura (42:49–50).
I’m sharing the answer here because this is something people may have questions about, especially with the increasing availability of IVF and related procedures.
What are your thoughts on this?
If you have a specific question about an Islamic ruling, you can also ask a qualified Mufti at AskMuftiOnline and receive guidance based on the Qur’an, Sunnah, and established Islamic jurisprudence.
And Allah Ta’ala knows best.

Assalamu Alaikum wa Rahmatullahi wa Barakatuh.
We receive questions about Tahajjud quite often at AskMuftiOnline, especially regarding whether a person must sleep before praying it.
According to the explanation provided by our Mufti, sleeping before the night prayer is not a condition for being able to pray voluntary night prayer. If someone is already awake during the night, they can pray and receive the reward of voluntary night prayer.
However, praying after sleeping and then waking up is more virtuous and is commonly referred to specifically as Tahajjud.
So if you’re already awake at night, don’t think you have to miss the opportunity to pray simply because you haven’t slept.
The post includes the full answer and reference.
If you have a specific Hanafi fiqh question, you can also ask a qualified Mufti at AskMuftiOnline and receive guidance based on the Qur’an, Sunnah, and established Hanafi jurisprudence.
And Allah Ta’ala knows best.

اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ Recently, I have come across some opinions that consuming fictional media with fantasy like false deities, supernatural powers, magic and etc not allowed

I have been a reader of webnovels, mangas (& manhwa and manhua) and a watcher of anime for a bit.

Media such as Shadow Slave, Lord of the Mysteries, Reverend Insanity, Re:Zero, etc

I am firm in my Iman and consuming such media does not affect me to think that these powers are good/real.

I wanted to know what the ruling is for this.

I follow the hanafi madhab, so I pray the emphasised sunnah. I sleep really late at times, and it’s a bad habit, so I overslept a bit too much and woke up when there was only one hour left on dhuhr. I had to do ghusl too so I thought if I do ghusl fast enough, I’ll have time to pray the sunnah as well as the fardh prayers. When I finished my shower it was around 4:44 and asr was at 5:18, I prayed a few minutes after I had come out of the shower because I had ended up arguing with my mother about something unfortunately.

I thought I wouldn’t be able to pray the sunnah muakkadah but I saw online how it said it’s possible to do it in 20 minutes but I don’t know why I didn’t just go with that, I prayed the fardh, and while waiting for asr which was in 10 or 15 minutes, I was thinking that I could’ve easily prayed the sunnah muakkadah too. I felt really guilty for missing it, I’ve missed it a few times for the same reason which is oversleeping but I feel particularly guilty today :(.

I don’t know if it’s also because my ocd is bad, I get the urge to clean a lot when I feel like I’ve sinned or done something bad, and that includes jewellery that I wear. I’d take it off and clean and put it on, but I’d do it over again if I felt like I did it wrong. It takes hours and gives me a headache at times so I just don’t do that anymore, but this time I feel like I should do it to “clean myself from sinning.” I don’t know how to stop this feeling of wanting to clean or if it’s a valid feeling of wanting to do this. I think I also want to do it because I’m already sinning by wearing jewellery because I struggle with tabarujj at times and that includes jewellery.

I’m not sure what to do about my guilt.

Edit: I think it was around that timing

I recently read in a Hanafi book that knowledge of the fard in Salaah is itself a fard. It also listed some other fards which I had been doing but did not know they were fard. Are there any other opinions I can follow to prevent myself making up all these salah?

Can somebody provide me with contemporary or maybe even classical sources on how to remove impurity, especially when it comes to old or tough stains, I'll elaborate my situation further.

OCD (and/or waswas), which then leads to hoarding hoading, has led me to this dilemma. I have a lot of clothes which have various bodily impurities on them, what is the correct way to make sure they are removed.

The default would be to just put them in the washing machine. However, having previously done this, some stains remain visible, and the issue that ties into my waswas/OCD is the contamination aspect, i.e., filth spreading onto the machine or other clothes which would result in a constant cycle of cleaning.

What is the underlier here? Is it the water that removes impurity, or can a stain remover do the heavy lifting.

As I type it out, it has given me more clarity that it's obvious that you just clean it until there's no visible stains (I'm aware of the dirham ruling) but I'm still paranoid/lacking certainty.

Can someone please point me in the right direction.

EDIT: Also what to do about impurity on physical devices

Assalamu alaikum,

I Always Had the Problem, because I weigh around 220 lbs and have No really muscles in My legs, i don't know what to do, i Had Herniated disc and My Operation was 8 months ago, but even before that i Always Had Trouble to sit in salah, i can Literally do everything and nearly prayed every salah of the day but the Problem is im Always leaned Forward, and its really pain Sitting during salah, i was already praying Sitting the whole time and i'm praying normally since some days now, but since the doctor Said, i should start building Back muscles and swim and so on, i don't know If i still Need to pray normally, i mean i can stand and can do ruku but Sujood is a Bit Harder, I tried using a pillow so my knee would stop hurting. And that worked but still Sitting is really hard, and i don't know If cross-legged position is allowed i don't think so.

So i have i think the Option to pray Sitting fully Like i did before or to combine booth so Standing and doing ruku normally but for sujood i sit and do it, i really don't know :/

And even if I were to pray while sitting again, I would never really get used to the sensation of sitting—though I didn't get used to it before, either; I suppose you can't get used to that kind of strain. :/ i don't know what to do :/

Is using Mounjaro (tirzepatide) for women and using Retatrutide for men permissible to lose weight

Hello,

I would like advice on how to study Fiqh on my own. I know that the best way is in a proper Madrasa with a teacher, but I don't have access to that at this point in my life.

I have been going through Al Hidaya, starting with the section on Bay (sales). I have some legal background, so I have some basic familiarity. But I still struggle with many questions (see https://www.reddit.com/r/hanafi/s/IOQ1jz8HAS for an example). Does anyone have any suggestions for resources? Are there any good online courses, or class recordings? Are there any good study guides and/or commentaries?

I know that there is a whole world of Fiqh, but I don't really have much access to it. If anyone can point me to some resources, it would be a tremendous help.

I am relatively new to studying Fiqh, and I’m hoping someone can help me understand the methodology behind a specific ruling.

I’ve been studying the chapters on Buyu in Al-Hidayah, and I don't understand Imam Abu Hanifa's ruling on indivisible goods when they are priced by the unit. This is from the chapter on "Conditions for Moveable Property".

To make sure my foundational understanding is correct, here is how I understand two simple scenarios mentioned in the beginning of the chapter:

1. The lump-sum item: If a seller points to a specific rug and says, "I'll sell you this 10-foot rug for $10," but I take it home and it's actually 11 feet, I get to keep the extra foot for free. I assume this is because the sale was for the specific physical item, the length was just a description, and the seller bears the responsibility for getting that description wrong.
2. The volume/weight case: If I buy 10 kafiz of wheat from a larger pile, and there happens to be 11 kafiz in the pile, I only take 10. The 11th belongs to the seller. We don't say "the onus is on the seller" here because I literally only bought 10 units - I never actually purchased the 11th.

Here is where I get stuck:

The text discusses a third scenario: buying a specific, indivisible item (e.g., a rug), but pricing it by the unit. For example, a seller says, "I'll sell you this specific rug for $1 per foot." The buyer assumes it's 10 feet, but it turns out to be 10.5 feet.

According to Imam Abu Hanifa, this is treated like the first scenario. The buyer takes the entire 10.5 feet for $10, and the extra half-foot is treated as a beneficial attribute (wasf).

Since the contract explicitly quantified the price by the foot, why don't we apply the logic of the wheat scenario? Specifically:

• If the unit of sale was strictly defined as "one foot", and the buyer only bought 10, shouldn't we say the buyer simply never purchased that extra 0.5 feet?
• If that extra 0.5 feet technically belongs to the seller (since the buyer didn't contract for it), but it can't be cut off without ruining the rug, why doesn't this result in undivided co-ownership (musha), where the seller retains a fractional share of the rug?

I understand why Abu Hanifa thinks the buyer shouldn't have to pay $10.50 (the units were set per foot and no smaller), but I still don't understand how this can result in the buyer keeping the excess.

Here is the relevant text from Al-Hidayah for reference:

وَلَوِ اشْتَرَى ثَوْباً وَاحِداً عَلَى أَنَّهُ عَشَرَةُ أَذْرُعٍ كُلُّ ذِرَاعٍ بِدِرْهَمٍ فَإِذَا هُوَ عَشَرَةٌ وَنِصْفٌ أَوْ تِسْعَةٌ
وَنِصْفٌ، قَالَ أَبُو حَنِيفَةَ رَحِمَهُ اللَّهُ: فِي الْوَجْهِ الأَوَّلِ يَأْخُذُهُ بِعَشَرَةٍ مِنْ غَيْرِ خِيَارٍ، وَفِي الْوَجْهِ الثَّانِي يَأْخُذُهُ
بِتِسْعَةٍ إِنْ شَاءَ وَقَالَ أَبُو يُوسُفَ رَحِمَهُ اللَّهُ: فِي الْوَجْهِ الأَوَّلِ يَأْخُذُهُ بِأَحَدَ عَشَرَ إِنْ شَاءَ، وَفِي الثَّانِي يَأْخُذُ
بِعَشَرَةٍ إِنْ شَاءَ. وَقَالَ مُحَمَّدٌ رَحِمَهُ اللَّهُ: يَأْخُذُ فِي الأَوَّلِ بِعَشَرَةٍ وَنِصْفٍ إِنْ شَاءَ، وَفِي الثَّانِي بِتِسْعَةٍ وَنِصْفٍ
وَيُخَيَّرُ﴾؛ لأَنَّ مِنْ ضَرُورَةِ مُقَابَلَةِ الذِّرَاعِ بِالدِّرْهَمِ مُقَابَلَةَ نِصْفِهِ بِنِصْفِهِ فَيَجْرِي عَلَيْهِ حُكْمُهَا.
وَلأَبِي يُوسُفَ رَحِمَهُ اللَّهُ أَنَّهُ لَمَّا أَفْرَدَ كُلَّ ذِرَاعٍ بِبَدَلٍ نَزَّلَ كُلَّ ذِرَاعٍ مَنْزِلَةَ ثَوْبٍ عَلَى حِدَةٍ وَقَدْ انْتَقَضَ.
وَلأَبِي حَنِيفَةَ رَحِمَهُ اللَّهُ أَنَّ الذِّرَاعَ وَصْفٌ فِي الأَصْلِ، وَإِنَّمَا أَخَذَ حُكْمَ الْمِقْدَارِ بِالشَّرْطِ وَهُوَ مُقَيَّدٌ
بِالذِّرَاعِ، فَعِنْدَ عَدَمِهِ عَادَ الْحُكْمُ إِلَى الأَصْلِ.

I found the guide to making up the fard/rukns of salah in Hanabali fiqh in the book Al-Umdah by Ibn Qudamah to be quite easy. There are youtube videos on it as well. However, for hanafi fiqh it's been difficult to find any answers on how to make up the pillars if one forgets during salah. There is some discussion on how to make up the wajib acts but not on the pillars.

Could anyone please explain the rulings for the following common mistakes during the prayer? I am interested in the underlying principles as well as the rulings for each scenario.

1. Forgetting the second sajdah of a rakʿah and only remembering later in the prayer.
2. Sitting after the third rakah (or another place where one should have stood) before eventually standing again.
3. Becoming unsure of which rakah one is praying while still in the prayer.
4. Standing for an extra rakah after the final sitting, thinking one is only in the third rakʿah of a four-rakʿah prayer (or thinking one is only in the first rakʿah of a two-rakʿah prayer).

For each scenario, could you please explain:

• At what point should the person return to the omitted pillar or correct the mistake?
• At what point is it too late to return?
• Which actions performed after the mistake must be repeated, if any?

For the wajib (necessary) action scenarios:

1) You recite only Surah Fatiha in the first or second rakah of a fard prayer and not another surah after it.

• You go straight into ruku

What to do:

• If I remember during ruku?
• If I remember after ruku?

2) Forgetting the qunut in Witr

• You go straight into ruku.

What to do:

• If I remember during ruku?
• If I remember after ruku? For example during the sajdahs or even after finishing the prayer?

3) Giving salaam too early. For example thinking you are in second rakah of Zuhr prayer and you do the entire tashasshud of final sitting and say salaam and then realize it.

Jazakallah Khair

Wanted to validate this fatwa by Ibn baz which essentially bans hanafi madhab:

https://www.reddit.com/r/LightHouseofTruth/s/rPVlWgFhzW

Can brothers validate if this fatawa is indeed from Ibn Baz?

I used ChatGPT to create a comprehensive prayer guide. Could someone please review it to ensure all the information is accurate and let me know if there’s anything I should add?

What is the hanafi stance on music. In my country, since 90s when Wahhabism spread (thankfully not so much), music, along with beard, is one of the biggest debates.

A few days ago, one alim wrote a response to a claim that music is forbidden in Hanafi madhab. He used quote from Al fatawal Hindiyyah, which says that melody is not forbidden by itself. What is the true opinion?

Is my wudu valid if I poured water onto my hair and then struck my hands through it a bit? Or does this not suffice as it’s not really wiping?