Is it permissible to follow the minority opinion within the Shāfiʿī madhhab of reciting Qunūt in Witr daily and not to recite it in Fajr?
Can one choose when and when not to read it in Fajr ṣalāh? Also, does the same ruling apply to both muqtadi (follower) and Imam (leader)?
If a Shāfiʿī muqtadi (follower) reads Fajr ṣalāh behind a Ḥanafī imam, what would be best for the Shāfiʿī to do with regards to Dua e Qunūt? Can he shorten the qunūt? If he does shorten the qunūt, does he make sujūd al-sahw (the prostration of forgetfulness)? If he reads the entire qunūt and joins the imam in sajdah, does he still make sajdah?
You are the luckiest person in the world. Allah has invited you personally to His House. This work is a general summary of a series of lectures by Shaykh Mukhtar Maghraoui on the internal dimensions of Hajj.
We see certain Shāfiʿī brothers after folding their hands after takbīr tahrīmah, they place it more towards the left side of the abdomen. Is there any mention of this in the fiqh kitābs?
I can’t see why our madhhab says that it is mustahab and not wajib for the nose to touch the ground in sujud, where the hadith is clear that an indication was made to the nose. Can you please guide me?
The Shāfiʿī position, of course, is that one should face the actual qiblah (ʿayn al-qiblah), while the Ḥanafīs take the more indulgent position of the general direction of the qiblah (jihat al-qiblah). With the Ḥanafīs having taken a position of greater latitude it becomes difficult to understand why the Shāfiʿī qiblah comes to be described as “wrong”, since one would naturally expect the narrower position to be subsumed within the broader one.
Q&A with Ml Taha Karaan