Q: Is the following permitted:
1. Charging power bank from hotel socket so one will save some electricity from one's own house
2. Ironing multiple clothes not to be worn during hotel stay but saving house electricity
3. Taking back home all the hotel amenities given for drinking like tea, shower products, etc.
4. Taking leftover items to one's room from the buffet
Q: Can a man have a vasectomy?
He and his wife have both agreed this is the best way forward because they do not want anymore kids and she does not want to go on any medication or injection. Is a vasectomy allowed in Islam?
Q: I know that tawaafe wida is obligatory for hajj. What is the status of it for umrah?
I've heard some say it is "not prescribed"... Does this mean it is haraam or makrooh or just not compulsory?
Q: Does the whole forehead have to touch the ground in sajdah?
Q: How do we reconcile the Hadith of Nabi (Sallallahu Alaihi Wa Sallam) telling Sa'd ibn Abi Waqqas (radhiyallahu anhu) to leave his children wealthy rather than poor, with the story of Umar bin Abdul Aziz (rahimahullah) leaving nothing for his children?
Q: After the Eid Salaah at the Eidgaah, I could not find my crocs. However, I found the exact same crocs after everyone left. I took it. Is it permissible for me to keep it?
Q: Is it permissible to renegotiate a business deal that one had previously agreed to but had not considered the consequences thoroughly?
Q: I want to stay home to focus on my studies and quit outside because whenever I go outside home I get distracted. Can I pray Salah at home rather than in the mosque?
Q: A church hosts a gala once a year and my helper who is part of the church asked me if I can I cook for them and they will pay me. Is this permissible? I will not enter the church or go near there.
Q: What is the ruling of drinking the leftover water of wudhu (fadl wudhu) whilst standing?
In Dars Tirmizi (vol. 1, pg. 259) — taken from Duroos Madaniyya of Moulana Husain Ahmad Madani رحمة الله عليه — it is mentioned that Ibn Abidin (al-Shami) did not regard it as mustahabb, and that the ahadith on this issue cannot be used to establish istiḥbab.
However, in Fatawa Mahmoodiyyah (vol. 8, pg. 123) the words of Ibn Abidin (al-Shami) in Radd al-Muhtar are quoted as proof that drinking fadl wudhu whilst standing or sitting is mustahabb.
My questions are:
1. According to the Hanafi madhhab, is drinking fadl wudhu mustahabb or not?
2. What is the correct position of Ibn Abidin (al-Shami) in this matter?
3. If it is mustahabb, is it specifically recommended to drink it while standing, or is sitting still better?
4. How should the apparent contradiction between Duroos Madaniyya/Dars Tirmizi and Fatawa Mahmoodiyyah be reconciled?