Islamic Q&A

Fajr prayer consists of 2 fard (obligatory) rakah. It is also Sunnah to pray 2 rakah of Sunnah Muakkadah before the fard.

The 2 Sunnah rakah before Fajr are highly emphasised. The Prophet ﷺ said: "The two rakah of Fajr are better than the world and everything in it." (Muslim)

Dhuhr prayer consists of 4 fard rakah. It is Sunnah to pray 4 rakah before and 2 rakah after the fard.

Total Sunnah + Fard = up to 10 rakah at Dhuhr time.

Asr prayer consists of 4 fard (obligatory) rakah.

There is no Sunnah Muakkadah for Asr, though one may optionally pray 4 Sunnah ghair muakkadah before the fard.

Maghrib prayer consists of 3 fard rakah, with 2 Sunnah Muakkadah rakah prayed after.

Isha prayer consists of 4 fard rakah, with 2 Sunnah Muakkadah after. Witr prayer (at least 1 rakah) is also Wajib according to the Hanafi school and Sunnah in others.

The obligatory parts of Salah — including the opening Takbir, Surah Al-Fatiha, and other recitations — must be in Arabic. Personal supplications (dua) within prayer can be in any language.

This is the consensus of the four major schools. A new Muslim who does not yet know Arabic should learn the minimum required recitations as quickly as possible; in the meantime, scholars differ on temporary use of another language.

A missed prayer (qada) must be made up as soon as possible. There is no sin for missing a prayer due to sleep or forgetfulness, but one must pray it as soon as they wake up or remember.

The Prophet ﷺ said: "Whoever forgets a prayer or sleeps through it, the expiation for it is to pray it when he remembers it." (Bukhari & Muslim). Intentionally missing a prayer without excuse is a major sin.

Prayer times are calculated from the sun's position. Fajr begins at astronomical twilight, Dhuhr when the sun passes its zenith, Asr when shadows reach a certain length, Maghrib at sunset, and Isha when night falls.

Different scholarly bodies use slightly different angles for Fajr and Isha — ISNA uses 15°/15°, MWL uses 18°/17°, and Umm al-Qura uses fixed intervals. This is why times differ slightly across sources.

Salat al-Istikhara is 2 voluntary rakah prayed outside the forbidden times (e.g. not at sunrise or sunset), followed by the specific dua. It is prayed when facing a significant decision. After praying, you proceed with the option your heart feels inclined towards.

Dua al-Istikhara: "Allahumma inni astakhiruka bi'ilmika, wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azim. Fa innaka taqdiru wa la aqdiru, wa ta'lamu wa la a'lamu, wa anta allam al-ghuyub..." (Bukhari). Do not look for a dream as a sign; the guidance appears through circumstances, ease of heart, or the outcome. Istikhara can be repeated up to 7 times.

Ghusl (ritual bath) is obligatory after: sexual intercourse or ejaculation (janabah), menstruation ending, postnatal bleeding (nifas) ending, and upon accepting Islam. The method: (1) Make the intention (niyyah) for ghusl, (2) Say Bismillah and wash both hands, (3) Wash the private parts, (4) Perform a full wudu, (5) Pour water over the entire body starting with the right side, ensuring water reaches all parts including roots of hair, between toes, and the navel.

The minimum fard (obligatory) for ghusl is: niyyah + water reaching every part of the body including hair. The Sunnah method adds washing hands, private parts, and wudu first. For women: the hair must be wet to the roots, but it does not need to be fully unplaited according to the Shafi'i and Hanbali schools; the Hanafi and Maliki schools recommend undoing the braids if the hair is tightly plaited.

Ghusl becomes obligatory (fard) in these situations: (1) After sexual intercourse — even if no ejaculation occurred, (2) After ejaculation from any cause, (3) When a woman's menstruation or postnatal bleeding (nifas) ends, (4) Upon the death of a Muslim — ghusl is performed by others, (5) Upon embracing Islam (according to most scholars).

For a wet dream (ihtilam): if you wake and find traces of ejaculation, ghusl is obligatory. If you saw a dream but find no traces, ghusl is not required.

Wudu is broken by: (1) Passing gas (wind) from the back passage, (2) Urination or defecation, (3) Deep sleep in a lying or reclining position — sitting upright in sleep does not break wudu according to most scholars, (4) Loss of consciousness (fainting, intoxication), (5) Emission of madhi (pre-seminal fluid) or wadi (thick white fluid after urination), (6) Touching the private parts directly (Shafi'i and Hanbali position).

Regarding blood: the Hanafi school holds that flowing blood breaks wudu. The Shafi'i, Maliki, and Hanbali schools hold that blood does not break wudu — only the exits of the body (front and back) and the other listed causes break it. Vomiting: Hanafi school holds that vomiting a mouthful breaks wudu; other schools generally do not consider vomiting to break wudu.

Scholarly opinion differs. The Hanafi school holds that flowing blood (from wounds, nosebleeds, etc.) breaks wudu. The Shafi'i, Maliki, and Hanbali schools hold that bleeding does not break wudu — only what exits from the two front and back passages breaks it.

Practical note: If you follow the Hanafi school and have a wound that bleeds before or during prayer, you must renew your wudu. If you follow the Shafi'i, Maliki, or Hanbali school, bleeding does not invalidate your prayer and you may continue without renewing wudu.

Sleep while sitting upright (in a firm, stable position) does not break wudu according to the Shafi'i and Hanbali schools, as there is little chance of passing gas unnoticed. Sleep while lying down, reclining, or in any position where the person loses postural control breaks wudu according to the majority of scholars.

The Prophet ﷺ said: "The eye is the drawstring of the back passage (i.e. keeps one aware of passing gas), so whoever sleeps, let him make wudu." (Abu Dawud). The safer position is to renew wudu after any sleep to be on the safe side.

The fast is broken by: eating or drinking intentionally, intentional vomiting, marital relations during fasting hours, beginning of menstruation or postnatal bleeding, and deliberately inhaling smoke or incense deeply.

Accidentally eating or drinking (forgetting you are fasting), involuntary vomiting, swallowing saliva, dust, or unavoidable smoke, and using miswak or toothbrush do NOT break the fast according to the majority of scholars.

Yes — if toothpaste is swallowed, the fast is broken. If you brush your teeth carefully and spit it all out without swallowing, the fast is not broken, though it is disliked (makruh) to use toothpaste while fasting due to the risk of accidental swallowing. Using miswak (tooth stick) is better during the fast as it carries no such risk.

The same ruling applies to mouthwash and other liquids placed in the mouth — swallowing breaks the fast, spitting does not. Be especially careful when rinsing the mouth during wudu while fasting — avoid excessive rinsing (Bukhari: "Sniff water up into the nostrils and then blow it out, and exaggerate in sniffing, unless you are fasting.").

Involuntary vomiting does NOT break the fast. Intentionally inducing vomiting DOES break the fast and requires qada (making up the day).

The Prophet ﷺ said: "Whoever is overcome by vomiting is not required to make it up (qada), but whoever vomits intentionally must make it up." (Tirmidhi, Abu Dawud). If you feel nausea coming on, try to suppress it — if it happens despite your efforts, your fast remains valid.

Tasting food and spitting it out without swallowing does NOT break the fast, though it is disliked (makruh). If anything reaches the throat and is swallowed, the fast is broken.

Ibn Abbas (RA) held that there is no harm in tasting food to check whether it is too salty etc., as long as it is not swallowed. However, one should avoid doing so unnecessarily. If you accidentally swallow while tasting, and it was genuinely accidental, most scholars say the fast remains valid.

Fasting Ramadan is obligatory upon every Muslim who is: adult (reached puberty), sane, healthy, not travelling, and (for women) not menstruating or in postnatal bleeding.

Those who are ill, travelling, pregnant, breastfeeding, or elderly and unable to fast may break their fast, though most must make up missed days or pay fidyah (feed one poor person per day missed).

The fast begins at Fajr time (the break of true dawn) and ends at Maghrib time (sunset). Suhoor must be completed before Fajr; Iftar begins at Maghrib.

It is Sunnah to delay Suhoor until close to Fajr and to hasten Iftar immediately when Maghrib enters, preferably with dates and water.

The Prophet ﷺ recommended fasting: Mondays and Thursdays, the 13th–15th of each Islamic month (Ayyam al-Bid), 6 days of Shawwal after Ramadan, the Day of Arafah (9 Dhul Hijjah), and Ashura (10 Muharram — also fast the 9th).

Food is halal when: the animal is of a permissible species, slaughtered by a Muslim, Christian, or Jew while pronouncing the name of Allah, with the throat cut and blood fully drained. Seafood is generally halal without special slaughter.

Haram foods: pork and pork derivatives, blood, carnivorous animals with fangs, birds of prey with talons, alcohol and intoxicants, and any animal not slaughtered correctly.

The majority of classical scholars (Hanafi, Maliki, Shafi'i, and Hanbali) considered musical instruments impermissible, except the daff (hand drum) in specific contexts such as weddings and Eid. Contemporary scholars are divided — some permit music without harmful lyrical content, others maintain the classical prohibition. Nasheed (Islamic vocal music) without impermissible instruments is unanimously considered permissible.

The evidence for prohibition comes from Quran 31:6 ("idle talk that misleads from the way of Allah") and several hadith. The evidence some scholars use for permissibility includes the report that the Prophet ﷺ allowed singing girls at a wedding (Bukhari). Muslim scholars advise seeking guidance from a qualified scholar on matters of scholarly disagreement (khilaf).

Cryptocurrency: Scholars are divided. Some permit using Bitcoin as a medium of exchange; most disapprove of speculative crypto trading due to gharar (excessive uncertainty) and comparison to gambling. Spot Forex (buying/selling currency for immediate delivery) is generally permissible. Leveraged/margin Forex trading is haram due to riba (interest on the borrowed leverage) and gharar.

Key principles that make a transaction haram: riba (interest/usury), gharar (excessive uncertainty/speculation), maysir (gambling). Spot currency exchange is permitted as currency can be a medium of exchange. However, speculative day-trading of volatile assets with the primary aim of making a profit from price movements alone — without underlying value creation — is closer to maysir. Consult a qualified Islamic finance scholar for your specific situation.

Conventional interest-based mortgages are haram in Islam, as riba (interest/usury) is explicitly prohibited in the Quran (2:275–279). Muslims can buy a home through Islamic finance products which are structured to avoid interest.

Halal home purchase options: (1) Murabaha — the bank buys the property and sells it to you at a fixed higher price payable in instalments; no interest, (2) Diminishing Musharaka (Shared Ownership) — you and the bank co-own the property; you buy the bank's share gradually while paying rent on their portion — the most common Islamic mortgage structure, (3) Ijara (Lease-to-Own) — the bank buys and rents to you, transferring ownership at the end. Providers include Islamic banks and specialist halal finance companies. Some scholars permit conventional mortgages only in cases of extreme necessity (darura) where no Islamic alternative is available.

Yes — permanent tattoos are haram in Islam according to scholarly consensus. The Prophet ﷺ cursed the one who makes tattoos and the one who receives them. Temporary decorations such as henna (mehndi) are permissible.

The hadith states: "The Prophet ﷺ cursed the one who tattoos and the one who is tattooed." (Bukhari & Muslim). The reason is that tattoos permanently alter the creation of Allah. In the Hanafi school, they also prevent water from reaching the skin, which would invalidate wudu and ghusl. If a person has tattoos from before Islam or from before they knew the ruling, they should repent and need not have them removed if removal would cause significant harm or cost.

The majority of classical scholars held that drawing, sculpting, or creating images of living beings (humans and animals) with facial features is haram, based on authentic hadith. Many contemporary scholars distinguish between realistic portraits/sculptures (which remain haram) and cartoon-style illustrations, photography, or animation used for education or non-glorifying purposes (which some permit). Drawing plants, landscapes, and geometric patterns is unanimously permissible.

Hadith evidence: "The most severely punished people on the Day of Judgement will be the image-makers (musawwiroon)." (Bukhari & Muslim). However, many contemporary scholars note this was directed at those who made images for worship or glorification, and apply different rulings to photography, cartoons, and animation. Scholars advise avoiding drawn faces on items used for prayer or display of reverence, and to exercise caution generally.

The majority of scholars (Hanafi, Maliki, Shafi'i) consider masturbation haram based on Quran 23:5–7, which commands believers to guard their private parts except with spouses. The Hanbali school permits it as a last resort only if one fears falling into fornication and has no other recourse.

All scholars agree that the correct response to sexual urges is to marry (the Sunnah solution), to fast (which weakens desires per hadith), and to lower the gaze. Masturbation while fasting in Ramadan breaks the fast if it leads to ejaculation and requires qada. If one does this and repents sincerely, Allah's forgiveness is open — the door of tawbah (repentance) is always available.

Yes — riba (usury/interest) is explicitly prohibited in the Quran (2:275–279) and is considered one of the major sins. This applies to both paying and receiving interest.

Islamic finance offers halal alternatives: Murabaha (cost-plus financing), Ijara (leasing), Musharaka (partnership), and Sukuk (Islamic bonds). These are used for mortgages, car finance, and business loans without charging interest.

Zakat is obligatory upon every adult Muslim who possesses wealth (cash, gold, silver, trade goods, livestock, agricultural produce) above the nisab for a full Islamic year (hawl).

The nisab for gold is 87.48 grams; for silver it is 612.36 grams. Cash zakat is calculated using the lower of the two values (usually silver nisab). If your wealth meets or exceeds the nisab for a full lunar year, you must pay 2.5% as Zakat.

Zakat al-Fitr is a mandatory charity paid at the end of Ramadan before Eid prayer. It is due from every Muslim — including children — and the head of household pays on behalf of dependents.

It equals approximately 2.5–3 kg of a staple food (or its monetary equivalent) per person. It must be paid before the Eid prayer to count as Zakat al-Fitr; if paid after, it is counted as ordinary sadaqah.

The six pillars of Iman are: (1) Belief in Allah, (2) Belief in the Angels, (3) Belief in the Books (Quran, Torah, Injeel, Zabur), (4) Belief in the Prophets and Messengers, (5) Belief in the Last Day (Day of Judgement), (6) Belief in Divine Decree (Qadr) — both good and bad.

The five pillars of Islam are: (1) Shahada — There is no god but Allah and Muhammad is His messenger, (2) Salah — five daily prayers, (3) Zakat — obligatory almsgiving, (4) Sawm — fasting in Ramadan, (5) Hajj — pilgrimage to Mecca once in a lifetime for those who are able.

Islamic eschatology divides the signs into minor (already occurring) and major (yet to come). Minor signs include: the spread of ignorance and loss of scholars, widespread alcohol and fornication, increase in earthquakes, the appearance of false prophets (30+), abundance of wealth, and time seeming to pass quickly. The 10 major signs are: (1) the Dajjal (Anti-Christ), (2) the descent of Isa (Jesus AS), (3) Gog and Magog (Ya'juj and Ma'juj), (4–6) three major landslides (east, west, and Arabian Peninsula), (7) the smoke (Ad-Dukhan), (8) the rising of the sun from the west, (9) the Beast of the Earth (Ad-Dabbah), (10) a great fire from Yemen that gathers people.

Some scholars also list the appearance of the Mahdi among the signs before the major signs fully begin. The exact timing of these events is known only to Allah. The Prophet ﷺ said: "The Hour will not begin until you see ten signs." (Muslim)

After death, the soul enters the Barzakh — an intermediate state between this world and the Hereafter. The body lies in the grave while the soul experiences a foretaste of its final destination. Two angels, Munkar and Nakir, question every deceased person: "Who is your Lord? What is your religion? Who is your Prophet?" A believer answers correctly and their grave becomes a garden of paradise, spacious and peaceful. A disbeliever or hypocrite cannot answer, and their grave becomes a pit of hellfire, narrow and filled with punishment.

The Barzakh continues until the Day of Resurrection. The righteous experience a pleasant intermediate state; the wicked experience punishment. The Prophet ﷺ taught us to seek refuge from the punishment of the grave in every prayer — recite after the final tashahhud: "Allahumma inni a'udhu bika min adhabi jahannam, wa min adhabil-qabr..." (Bukhari & Muslim).

The Dajjal (Masih ad-Dajjal — the Deceiving Messiah) is one of the greatest trials in human history and a major sign of the Day of Judgment. He will be a one-eyed man (his right eye described as a grape) with the word "Kafir" (disbeliever) written between his eyes — readable by every believer, literate or not. He will first claim to be a prophet, then claim to be God. He will perform apparent miracles and lead billions astray. He will be killed by Isa ibn Maryam (Jesus AS) at the gate of Ludd (Lod, Palestine).

The Prophet ﷺ warned about the Dajjal more than any other sign: "There has been no prophet who did not warn his people against the one-eyed Dajjal." (Bukhari & Muslim). His exact timing is unknown. Protection from the Dajjal: memorise the first and last 10 verses of Surah Al-Kahf; seek refuge in Allah; do not follow him even if he appears to do good.

The Evil Eye (Ayn/Nazar) is real and confirmed by the Quran and authentic hadith. The Prophet ﷺ said: "The evil eye is real, and if anything were to overtake the divine decree, the evil eye would." (Muslim). Jinns are real beings created from smokeless fire (Quran 55:15), alongside humans (from clay) and angels (from light). An entire surah — Surah Al-Jinn (72) — describes jinns who listened to the Quran and accepted Islam.

Protection from the evil eye: recite Ayat al-Kursi (2:255), Surah Al-Falaq (113) and Surah An-Nas (114) morning and evening and after every obligatory prayer. Say "Masha'Allah, tabarakallah" when admiring something. Treatment: ruqyah (reciting Quran), bathing with water from the person who caused the evil eye (they wash their limbs and the water is poured over the affected person). Possession by jinns is confirmed by the Quran; the treatment is ruqyah following the Sunnah method. Do not seek treatment from sorcerers or fortune tellers — this is haram.

Surah Al-Kahf (Chapter 18) should be recited on Fridays — beginning from Thursday night after Maghrib and completed before Friday Maghrib. The Prophet ﷺ said: "Whoever reads Surah Al-Kahf on Friday, it will illuminate him with a light between the two Fridays." (Bayhaqi, Al-Hakim). Memorising the first 10 verses protects from the Dajjal (Muslim).

Surah Al-Kahf contains four great stories, each dealing with a major trial: (1) People of the Cave — trial of faith and persecution, (2) The Man with Two Gardens — trial of wealth and arrogance, (3) Musa and Al-Khidr — trial of knowledge, (4) Dhul-Qarnayn — trial of power. Scholars recommend completing the full surah on Fridays rather than just partial recitation. It may be recited in any prayer or outside of prayer.

Surah Yaseen (Chapter 36) is called the heart of the Quran. The Prophet ﷺ said: "Recite Yaseen over your dying ones." (Abu Dawud, Ibn Majah) — meaning recite it at the bedside of the dying to ease their departure. Many scholars also recommend reciting it each morning for blessings throughout the day.

Yaseen powerfully describes the Day of Resurrection, the signs of Allah in creation (ships, cattle, night and day), and the absolute power of Allah — "His command is only that when He wills a thing, He says to it 'Be' and it is." (36:82). The hadith classifying it as the heart of the Quran is in Tirmidhi, though some hadith scholars have discussed its chain. The practice of reciting it for the dying and in morning is well-established by the actions of the Companions.

Ayat al-Kursi (Quran 2:255) is the greatest verse in the Quran. The Prophet ﷺ confirmed this directly when asked (Muslim). Key virtues: (1) After every obligatory prayer — nothing prevents you from entering Paradise except death (An-Nasa'i), (2) Before sleep — Allah appoints a guardian over you and no devil can approach you until morning (Bukhari), (3) Upon entering the home — Shaytan departs (Muslim).

Full transliteration: "Allahu la ilaha illa huwal-hayyul-qayyum, la ta'khudhuhu sinatun wa la nawm, lahu ma fis-samawati wa ma fil-ard, man dhallathiy yashfa'u 'indahu illa bi idhnihi, ya'lamu ma bayna aydihim wa ma khalfahum, wa la yuhituna bishay'im-min 'ilmihi illa bima sha'a, wasi'a kursiyyuhus-samawati wal-ard, wa la ya'uduhu hifzuhuma, wa huwal-'aliyyul-'azim." Best combined with the last two verses of Al-Baqarah (285-286) at night.

Surah Al-Mulk (Chapter 67, 30 verses) is called Al-Mani'ah — the preventer. The Prophet ﷺ said: "There is a surah in the Quran of 30 verses that intercedes for a person until he is forgiven." (Tirmidhi, Abu Dawud). Reciting it every night before sleep is a confirmed Sunnah. It intercedes for its reciter in the grave and protects from the punishment of the grave.

The surah opens: "Blessed is He in whose hand is dominion, and He is over all things competent — [He] who created death and life to test you as to which of you is best in deed." (67:1-2). The Prophet ﷺ did not sleep until he had recited Surah Al-Sajdah (32) and Surah Al-Mulk (67). Scholars note it is short enough to memorise (30 short verses) and recite daily before sleeping.

Surah Al-Falaq (113) and Surah An-Nas (114) are called the Mu'awwidhatayn (the two surahs of seeking refuge). They protect against magic (sihr), the evil eye (ayn), shayateen, and all evil. The Prophet ﷺ recited them 3 times each morning and evening, 3 times before sleeping, and after every obligatory prayer.

When the Prophet ﷺ was afflicted by magic by Labid ibn al-A'sam, Allah revealed these two surahs as both revelation and cure (Bukhari). For morning/evening adhkar: recite Al-Ikhlas, Al-Falaq, and An-Nas three times each. "Whoever recites the Mu'awwidhatayn after every prayer, nothing will harm him." (An-Nasa'i). Also use as ruqyah: recite into your hands, blow into them, and wipe over your body three times before sleeping (Bukhari).

The Prophet ﷺ said: "Do not make your houses graves. Indeed Shaytan does not enter a house in which Surah Al-Baqarah is recited." (Muslim). Reciting it — or regularly playing its recitation — in the home repels Shaytan. The last two verses (285-286) recited at night suffice the person for all harm.

"Whoever recites the last two verses of Surah Al-Baqarah at night, they will suffice him." (Bukhari & Muslim). The surah also contains Ayat al-Kursi (2:255), the greatest verse. Completing Al-Baqarah is a significant achievement — the Prophet ﷺ said learning it is a blessing and leaving it is a regret. Even listening to its recitation in the home brings protection.

Yes — the Quran explicitly permits a Muslim man to marry a chaste woman from the People of the Book (Christians and Jews): "And [lawful in marriage are] chaste women from among those who were given the Scripture before you." (Quran 5:5). A Muslim woman, however, cannot marry a non-Muslim man — this is unanimous scholarly consensus.

While it is permitted, many scholars advise Muslim men to exercise caution about marrying non-Muslim women in secular societies, due to concern for the Islamic upbringing of their children. The couple's children are to be raised as Muslims. Many contemporary scholars recommend marrying a Muslim woman for greater compatibility in religion and values.

The wife's rights from the husband: mahr (dowry — agreed gift at marriage), financial maintenance (nafaqah — food, clothing, shelter) in proportion to his means, kind treatment, protection of her honour, companionship, and intimate rights. The husband's rights from the wife: obedience in matters permissible in Islam, management of the household, guarding his honour and property in his absence, and not admitting to the home those he disapproves of.

The Quran states: "And women shall have rights similar to the rights over them, in kindness." (2:228). The Prophet ﷺ said: "The best of you is the best to his wife, and I am the best of you to my wives." (Tirmidhi). Neither spouse is the slave of the other — Islam gives both parties rights and responsibilities. A wife is not obligated to cook or clean by fiqh, though she may do so by agreement.

Conventional Western-style dating — unsupervised meetings, romantic physical contact, sexual relations before marriage — is not permissible in Islam. Islam permits and encourages ta'aruf (supervised courtship) with the sincere intention to marry. A man may see a potential wife's face and hands and speak to her in appropriate settings to assess compatibility. An engagement does not make the couple mahram (unmarriageable relatives) to each other — interactions must remain appropriate until the nikah (marriage contract) is completed.

Khalwah (seclusion of a man and woman who are not mahram in private) is haram regardless of intent. The Prophet ﷺ said: "No man should be alone with a woman, and no woman should travel except with a mahram." (Bukhari). Online or phone communication with intention to marry is permitted provided it remains within halal boundaries — no inappropriate conversations or images. Marriage is strongly encouraged in Islam: "O young men, whoever among you can afford marriage, let him marry." (Bukhari & Muslim)

Talaq is the husband's right to pronounce divorce. The proper Sunnah method is one revocable divorce (talaq) during the wife's state of purity (not during menstruation). The 'iddat (waiting period of 3 menstrual cycles) then begins, during which the husband may revoke the divorce and reconcile without a new nikah. After the third irrevocable divorce, the couple cannot remarry unless the wife has married another man in a genuine marriage and he later divorces or dies.

Types of divorce: (1) Talaq Raja'i — revocable divorce (1st or 2nd), reconcilable within the 'iddat, (2) Talaq Ba'in — irrevocable divorce (3rd, or after 'iddat of revocable divorce expires), (3) Talaq Bid'ah — triple talaq in one sitting; this is a sin and an innovation, though many classical schools count it as three divorces immediately. (4) Khul' — wife-initiated divorce where she returns the mahr; requires husband's agreement or a judge's ruling. (5) Faskh — court-ordered dissolution e.g. for harm or non-maintenance. A woman must be given her full mahr even upon divorce unless she willingly returns it in a khul' agreement.