The Shafi’i and Hanafi schools are two of the four major Sunni schools of Islamic jurisprudence. These schools exhibit different approaches to interpreting and applying the fundamental sources of Islam. These differences manifest in various areas, from acts of worship to daily life practices.
Below is a list of significant practical differences between the Shafi’i and Hanafi schools, based on the provided sources and our previous discussions:
Entering Ihram:
- In the Hanafi school, both intention and talbiyah (the verbal declaration) are required to enter Ihram. Merely having the intention is not sufficient.
- In the Shafi’i school, it is sufficient to enter Ihram with only the intention; talbiyah is not a requirement.
Entering Ihram Before the Mikat:
- The Hanafi school holds that there is no harm in entering Ihram before the Mikat (designated points for assuming Ihram). If one can comply with the restrictions of Ihram, entering before the Mikat is preferable.
- The Shafi’i school considers it better to enter Ihram at the Mikat. It is permissible to enter Ihram before the Mikat, but this is discouraged.
Applying Fragrance Before Ihram:
- In the Hanafi school, applying fragrance to the body before entering Ihram is recommended, but applying it to Ihram clothing is not allowed.
- The Shafi’i school permits applying fragrance to the body before entering Ihram, as well as on the Ihram clothing. However, if the fragrance is applied after the intention, it cannot be worn again without removing the fragrance.
Attaching the Izar and Rida:
- In the Hanafi school, using safety pins or buttons to fasten the Izar (lower garment) and Rida (upper garment) is discouraged.
- The Shafi’i school allows the Izar to be fastened with a button or thread, but the use of safety pins is not permitted. Tying the Rida is also not allowed.
Oiling the Body:
- In the Hanafi school, if an individual in Ihram applies odorless oil (like olive or sesame oil) to an entire limb with the intention of beautification, they incur a penalty similar to that for using scented substances. However, if the oil is used for medicinal purposes, no penalty applies.
- In the Shafi’i school, applying oil to hair or beard incurs a penalty, while applying it to other parts of the body does not.
Performing Tawaf by Walking:
- In the Hanafi school, it is obligatory for a physically capable person to perform Tawaf by walking; doing it while riding incurs a penalty for neglecting the obligation.
- In the Shafi’i school, it is recommended (Sunnah) for a capable person to walk during Tawaf. Failing to do so incurs no penalty, but it is considered discouraged.
Starting the Tawaf:
- According to the Hanafi school, starting Tawaf at Hajar al-Aswad (the Black Stone) is obligatory. If one begins after passing it, they must add an additional circuit to compensate, or they incur a penalty for missing a circuit.
- In the Shafi’i school, starting Tawaf at Hajar al-Aswad is necessary, and missing this does not allow for compensation through penalties.
Time for the Mandatory Tawaf of Hajj:
- The Hanafi school states that the mandatory Tawaf (also known as the Tawaf of visitation) can only be performed after the dawn of the first day of Eid al-Adha and cannot be done before this time. It is Sunnah to perform it after the ritual of stoning and shaving. However, if one performs it early, it is allowed but considered undesirable.
- The Shafi’i school allows the mandatory Tawaf to be performed after midnight on the first day of Eid al-Adha. However, performing it outside the prescribed order is considered discouraged.
Continuity Between Tawaf and Sa’y:
- In the Hanafi school, it is recommended to perform the circuits of Tawaf and Sa’y without interruption. However, if one needs to pause for the call to prayer, a broken wudu, or an urgent necessity, they may resume later.
- In the Shafi’i school, maintaining continuity between the circuits is obligatory. If the call to prayer occurs, the Tawaf can be paused, but the person may resume later. This break does not invalidate the requirement for continuity.
Time of Muzdalifah:
- The Hanafi school holds that the time for staying at Muzdalifah lasts from dawn until sunrise. If someone does not remain there without a legal excuse, they incur a penalty.
- In the Shafi’i and Hanbali schools, the time for Muzdalifah begins after midnight and continues until dawn. Even a brief stay at Muzdalifah is considered valid, even if the individual is just passing through.
- According to the Maliki school, the time for Muzdalifah is from sunset on Arafah day until dawn.
Praying Maghrib and Isha in Muzdalifah:
- The Hanafi school states that the Maghrib and Isha prayers must be performed together in Muzdalifah and that this is part of the Hajj rites.
- In the Shafi’i school, combining these prayers is recommended but not obligatory.
Staying Overnight in Mina During Tashreeq Days:
- In the Hanafi school, staying overnight in Mina during Tashreeq days is Sunnah. They see this as facilitating the ritual of stoning, but it is not considered a part of the Hajj rites.
- In the Shafi’i school, staying in Mina during Tashreeq days is obligatory. If someone does not stay overnight at Mina, they incur a penalty.
Order Among the Jamarat:
- In the Hanafi school, maintaining order among the Jamarat (the three pillars where stones are thrown) is not required. If someone throws stones at the second or third Jamarah without first throwing at the first, their act is valid as long as they return to throw at the first one.
- In the Shafi’i school, maintaining order among the Jamarat is necessary. If one throws at the second without throwing at the first, the stones are invalid, and they must repeat the action.
Sa’y’s Requirement:
- In the Hanafi school, Sa’y (the ritual running between Safa and Marwah) is obligatory. Neglecting it incurs a penalty. Sa’y can only be performed after Tawaf, and any Sa’y done before Tawaf is invalid.
- In the Shafi’i school, Sa’y is considered a fundamental pillar of Hajj. Failing to perform Sa’y invalidates the Hajj or Umrah.
Time for Sa’y During Hajj:
- In the Hanafi school, Sa’y can be performed before going to Arafat after performing a nafl Tawaf while wearing Ihram. Thus, after performing the obligatory Tawaf, there is no need to perform Sa’y again. However, it is preferable to do so after the Tawaf of visitation.
- In the Shafi’i school, Sa’y cannot be performed after a nafl Tawaf but can be done after the Qudum Tawaf.
Inability to Complete the Circuits of Sa’y:
- In the Hanafi school, if an individual completes four circuits of Sa’y but cannot finish the seven for any reason, they should give sadaqah (charity) for the remaining circuits. Three circuits are not sufficient.
- In the Shafi’i school, all seven circuits must be completed. If even one circuit is missing, the Ihram cannot be exited, as Sa’y is a pillar.
Using a Wheelchair During Sa’y:
- In the Hanafi school, a person capable of walking cannot perform Sa’y using a wheelchair.
- In the Shafi’i school, it is permissible for someone able to walk to use a wheelchair for Sa’y, although walking is preferred.
Shaving Methods:
- In the Hanafi school, both shaving (halq) and shortening (taqsir) should ideally involve shaving the entire head or shortening the hair by a finger’s width (1.5–2 cm). If only a quarter of the head is shaved or shortened, the obligation is met, but the Sunnah is neglected.
- According to the Shafi’i school, the Sunnah involves shaving the entire head or shortening it. However, cutting or shortening just three hairs is sufficient.
Time for Shaving:
- In the Hanafi school, shaving is obligatory until sunset on the third day of Eid. Failing to do so incurs a penalty.
- According to the Shafi’i and Hanbali schools, along with Imam Abu Yusuf and Imam Muhammad, shaving by the end of the third day of Eid is recommended but not obligatory. If postponed, no penalty is incurred, but Ihram restrictions remain until shaving is done.
Place for Shaving:
- In the Hanafi school, according to Imam Abu Hanifa and Imam Muhammad, shaving must take place within the sanctuary (Haram). Shaving outside the sanctuary invalidates the Ihram and incurs a penalty. However, according to Imam Abu Yusuf and Imam Zafar, shaving in the sanctuary is recommended but not obligatory, so shaving outside does not incur a penalty.
A Muhrim Shaving Another:
- In the Hanafi school, if someone not yet permitted to exit Ihram shaves another, the shaver incurs a penalty, and the person shaved incurs a penalty too. However, a person who has completed the conditions to exit Ihram can shave both themselves and another individual in the same state.
- In the Shafi’i school, if permission is granted to shave another, the shaver incurs no penalty, but the person being shaved does incur a penalty if they have not exited Ihram themselves. If the person shaving is already permitted to exit Ihram, they can shave others without any penalties applying.
The Order of Shaving and Tawaf:
- In the Hanafi school, a person can shave their head or shorten their hair before performing Tawaf al-Ifadah. However, if they choose to do so after, there is no issue as long as the obligatory actions of Hajj are completed within the prescribed time.
- The Shafi’i school emphasizes that it is better to perform Tawaf al-Ifadah first and then proceed with shaving or shortening hair afterward.
Conclusion
These differences illustrate the rich diversity within Islamic law, particularly with regard to the practice of Hajj. Adherents of each school seek to follow their own interpretations of Islamic law while maintaining a common foundation of belief and ritual. This diversity enables Muslims to approach their faith in a way that is compatible with their own cultural context and understanding.
When performing the Hajj or Umrah, it is crucial that pilgrims are aware of these differences and, where necessary, consult with scholars or authorities knowledgeable within their own traditions to ensure that they are fulfilling their religious obligations correctly.
This understanding can also help foster mutual respect and appreciation among Muslims of different schools of thought who come together for the same holy journey. Both sects are right and true.