This is in the context of calling yourself a god, for example. If i am very good at football and call myself a god of football will this be haram? I am not calling myself allah, instead if i call myself as very skilled. This is very important for me to know as I own a large instagram page containg the word god in that context. If it is haram I’d like to do the right thing and sell or change the name. Please help me because i dont want to get sins. Thank you

I told a lie about being a victim of sexual abuse to a person that makes harsh comments about sexual abuse. However, I did this to stop them from making these comments as they were affecting the girls around me, due to some of them actually being a victim of such abuse. Is what I did unlawful, after telling him my lie I felt a sense of guilt, built ultimately said it stop him harsh comments. Is what I said unlawful?

I've read that imam Rafi, a great shafi'i scholar allowed the reed flute whilst imam Nawawi disagreed with him. What evidence did imam Rafi'i use to justify his ruling?

Salam What if you wanted for example to buy a car from Mercedes Benz, a company that supports lgbt? Would it be haram to buy the car since they support lgbt? Same with for example using Disney+ or playing on Xbox, companies that support lgbt. Would it be haram to use these services?

Asalamulakum everyone, I would really appreciate any advice I can get. For sake of privacy I will keep details to a minimum. I was born into Islam but into a sect (if you will) that is not greatly liked. I have had my doubts about it the last few years but only started to research and act on these doubts for a year now. I am leaning more towards what I believe may be the true Islam, however my question is, do I have to retake my shahada or is it the belief in my heart that makes me a Muslim? Thank you!

I know that, using youtube for spreading islam(e.g. explaining islamic topics properly) is halal and even encouraged by some. But can I take it as a profession? Note that I would upload halal content only but the videos would most probably not spread islam(I think). Let me explain in more details: I have some ideas which I want to implement. Can i showcase these ideas and upload them on youtube? My contents would be similar to Mark Rober or Colin Furze(ckeck the out on yt if don't know them yet). I would earn my money by google ads, taking sponsorship from various companies and maybe by selling some products of my own. Note that my goal would be to upload content that will get the most views (meaning I will try my best to get more views) while not doing anything that would go agianst the shareeah. I read a hadeeth once that told us to not be famous( I can't remember the exact hadeeth and I don't know if it is sahih or not) But by trying to get more views i am trying to be more famous which contradicts with the hadeeth. So, is this profession( and goals) permissible for me?

as-salamu alaikum wa rahmatullahi wa barakatuh Ibn ‘Abbaas (may Allaah be pleased with him), who said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever makes an image in this world will be told to breathe the soul into it on the Day of Resurrection, and he will never be able to do that.’” (Narrated by al-Bukhaari and Muslim). He [Ibn ‘Abbaas (may Allaah be pleased with him)] also narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Every image-maker will be in the Fire, and every image that he made will be made to appear to him and will torment him in Hell.” Ibn ‘Abbaas said: “If you must do that, then make trees and things that have no soul.” (Narrated by al-Bukhaari and Muslim). I know that drawing living beings is not halal. But I do not know if the point is about *similarity* or *intention*. (I am developing games so as you know most of the video games includes living beings like human, animal, etc. so I needed a detailed explanation) **Abbaas said: “If you must do that, then make trees and things that have no soul"** So I really stuck in here and I wonder if I can draw living beings that is not similar to its real form (like a(n) body/arm/leg is not looking like a real one or drawing a robot or a 3d model of that) or the things that doesn't even have a real form in the world (I am asking the last part depending on this: if there is no living being as so in the world, because there is no living being like that then it cannot have a soul indeed). Or, is it still not halal because we are still drawing a living being (even if it is not looking like or even it actually is not existing) ? It can also be considered for making robots or 3d models of them. Robots are resembling humans in appearance because they may have arms, legs etc. But they are still not the exact same. Even they have legs their legs is not looking like a real skin. They are only made of cables etc. And it means that they have no soul actually. So I want to ask the same question for making robots or their 3d models or their drawings. Is it haram because it is resembling or is halal because it has no soul indeed? As a second question, is it halal to draw if the character I draw is fully dressed even his hands are covered with a glove or something so nothing can be seen? I am not drawing any living being for a long time since I made sure that it is not halal. So if it is halal, I will continue by drawing living things that is not looking like its original form or by drawing things that are not actually existing (like aliens, monsters etc.). If not I'll continue not to draw. Don't get me wrong I am not trying to find an excuse to draw. Just trying to understand clearly. So please tell me if it is not halal. I need it. I hope I could explain the point I am confused. Thanks a lot as-salamu alaikum

When I was younger I accused a Christian girl in my class for kissing another girl even though I didn't see her do it, and she got in trouble for it. I don't know if they believed her when she said she didn't do it or not and I don't know how it and if it effected her. I grew up and now I feel so horrible for that and I want to apologize to her but the thing is that she left the school and I also changed school and now I have no idea where she is and I can't apologize to her. What do I do? Should I ask for forgiveness or will I not be forgiven at all? Or should I make dua for her? Because one of the major sins is accusing a chaste woman of Zina and I did that when I had no idea and I regret it now I'm also worried if I have caused problems in her family because of this

I recently got answer from here that we shouldn't much talk with na mehram teacher unnecessary but what if teacher is elderly and have children and can we see them while they are explaining lessons or can we see female teachers who are explaining online bcoz they are explaining nice and I don't like any other explaining what's the ruling plz reference with hadeeth..

I’m going to answer my own question because there aren’t any posts, in fairness, that talk about this topic in the English language. This is something I wish my younger self could have read. ***But the question pertains to the definition of the word “kuba” or ”kubah” (كوبة) and does it relate to the topic of music in the religion of sunni Islam?*** > Narrated Abdullah ibn Amr ibn al-'As: > > عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو،أَنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ الْخَمْرِ وَالْمَيْسِرِ وَالْكُوبَةِ وَالْغُبَيْرَاءِ وَقَال"‏ كُلُّ مُسْكِرٍ حَرَامٌ‏"‏‏.‏ قَالَ أَبُو دَاوُدَ قَالَ ابْنُ سَلاَمٍ أَبُو عُبَيْدٍ الْغُبَيْرَاءُ السُّكُرْكَةُ تُعْمَلُ مِنَ الذُّرَةِ شَرَابٌ يَعْمَلُهُ الْحَبَشَةُ ‏. > >The Prophet (ﷺ) forbade wine (khamr), game of chance (maysir), drum (kubah), and wine made from millet (ghubayrah), saying: Every intoxicant is forbidden. Abu Dawud said: Ibn Sallam Abu 'Ubaid said: Ghubairah was an intoxicant liquor made from millet. This wine was made by the Abyssinians Abu Dawood 3685: Book 26, Hadith 3677 as well as > Narrated Ibn Abbas: > >عَنِ ابْنِ عَبَّاسٍ، أَنَّ وَفْدَ عَبْدِ الْقَيْسِ، قَالُوا يَا رَسُولَ اللَّهِ فِيمَ نَشْرَبُ قَالَ ‏"‏ لاَ تَشْرَبُوا فِي الدُّبَّاءِ وَلاَ فِي الْمُزَفَّتِ وَلاَ فِي النَّقِيرِ وَانْتَبِذُوا فِي الأَسْقِيَةِ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ فَإِنِ اشْتَدَّ فِي الأَسْقِيَةِ قَالَ ‏"‏ فَصُبُّوا عَلَيْهِ الْمَاءَ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ ‏.‏ فَقَالَ لَهُمْ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ ‏"‏ أَهْرِيقُوهُ ‏"‏ ‏.‏ ثُمَّ قَالَ ‏"‏ إِنَّ اللَّهَ حَرَّمَ عَلَىَّ أَوْ حُرِّمَ الْخَمْرُ وَالْمَيْسِرُ وَالْكُوبَةُ ‏"‏ ‏.‏ قَالَ ‏"‏ وَكُلُّ مُسْكِرٍ حَرَامٌ ‏"‏ ‏.‏ قَالَ سُفْيَانُ فَسَأَلْتُ عَلِيَّ بْنَ بَذِيمَةَ عَنِ الْكُوبَةِ قَالَ الطَّبْلُ ‏.‏ > >The deputation of ‘Abd al-Qais asked (the prophet):From which(vessels)should we drink ? He (the prophet) replied: Do not drink from the pumpkins, vessels smeared with pitch, and hollow stumps , and steep dates in skins. They asked: Messenger of Allah, if it ferments? He replied: infuse water in it. They asked: Messenger of Allah...” (repeating the same words). He replied to them third or fourth time: Pour it away. He then said: Allah has forbidden me, or he said: He has forbidden me wine, game of chance and kubah(drums). He said: Every intoxicant is unlawful. Sufyan said: I asked ‘All b. Badhimah about kubah . He replied: Drum. Abu Dawood 3696: Book 26, Hadith 3687 *side note, (الدُّبَّاءِ) *dubba'e* is not a pumpkin per-se but more precisely calabash or long melon because pumpkins were not discovered until Columbus in the 15th century. A bit of an anachronism since the hadith takes place 1,400 years ago.

I've been praying since I was 13 years old, but now I'm learning about all the new nuances that, as it turned out, made all my prayers invalid. First, I learned that during ghusl, you need to wash the skin under your nails, straighten your hair with your fingers so that the water reaches your scalp, and rinse your navel, but I didn't do that because I didn't know that I need to do it. I performed a new, correct, ghusl. It's been 1 month, and now I've learned that during prostration (sudjud) you need to touch the floor/carpet with your nose, but I didn't know, and I didn't touch the floor with my nose. Question: Do I need to make up for all the previous prayers now? Now I am afraid that I will do prayers, and after a long time I will find out about some minor nuance again, and again all my prayers will be invalid.

Apparently sheikh ibn utheymeen says its permissible to force ourselves on our wives and one brother even said I can grab her and do whatever against her will. Recently I see from another brother mentioning imam Shafi'i saying that forcing a women into things even if it doesn't harm her isn't allowed (which could be misread) in his book kitab Al-umm volume 6 I got shown a video that has no translation for non arabs who speak English and I also heard there is a difference of opinion if so which one is more authentic? (do not respond with emotion, respond with facts and evidence pls) Note: I would like to know all 4 madhab stances on my exact question as well

I am a MD radiologist. To give some context I live in a non Muslim majority country. I work in a hospital 6 days a week. In our department there are 5 radiologist including me. Only 1 of them is female and rest all are male. And I am the only muslim there. I chose radiology because I had a good rank and it is also the top sought profession with a small closing rank. Now our typical day involves CT scan, MRI, USG not only of pregnancy but also to evaluate organs like the liver, gallbladder, kidneys, and pancreas, to examine muscles, tendons, and joints, Vascular ultrasound,Thyroid ultrasound, Pediatric ultrasound, Cardiac ultrasound (echocardiogram), Prostate ultrasound, Other Ultrasound-guided procedures. Now we do have a good patient load hence everyone is busy. For female reproductive part disease related and breast related issues the female radio handles it almost 99% of time and also there is patient preference in this case. Rest work is done by division of labour. Now as far as how work is concerned there is a male and a female attendent for respective genders regardless of the doctor's gender they do all covering, uncovering positioning, etc. We keep a device on belly(for ultrasonography) or the parts(for other disorders, not pelvis and breast for me) and it captures the image(so no direct physical contact), I study and report. A or two family member is always present and the attended is also there for full time. I always keep my gaze lowered, don't look anything more or less than what area is required, nor go in excess talking with women. Sometimes there is emergency for female patients and I by duty have to attend it(we have divided work load). Am I sinful for operating on female patients, like ultrasonography or say artery blockage in hand, broken bone or blockage in back?

Marital rape consists of raping your spouse, i.e. having intercourse with your spouse despite a lack of consent. In modern law, marital rape is on par with extramarital rape in terms of legal consequences: the rapist will be punished, whether the victim was his spouse or not. This is not clear to me in sharia if the husband rapes the wife. One of her major duties according to the marital contract is sexual availability, and refusing to oblige is not only considered a major sin, it has the legal implication of [losing her right to maintenance by her husband](https://islam.stackexchange.com/a/38759/17702) (the linked answer talks about leaving the house without permission, but on a fortiori grounds, this also holds about her refusing intercourse; this result is also explicitly mentioned in the section of which excerpts are cited in the linked answer). I can't find a definition of rape in fiqh sources, and the only mention of a punishment for rape in Reliance of the Traveler I can find is in o7.3 in the context of how far self-defense can go (not in the context of legal punishments): > As for when an aggressor is raping someone whom it is unlawful for him > to have sexual intercourse with, it is permissible to kill him > forthwith. Clearly this says nothing about marital rape since it is lawful for the husband to have sex with his wife. The [Hidayah](https://archive.org/stream/Hedaya_201703/Hedaya#page/n395/mode/2up/search/rape) only mentions marital rape in a footnote to a paragraph about maintenance of the wife; it says nothing about any consequences for the husband. [This answer](https://islam.stackexchange.com/a/27526/17702) to a related question also says nothing about a legal punishment for the husband, or even any negative legal effects like owing her money. Thus my questions: - Which definitions of rape exist in fiqh? In particular, what is the relevance of consent? - Are there any criminal law consequences for a husband raping his wife that don't also exist for a husband causing bodily harm to his wife? (To explain the difference: is a husband who rapes his wife by beating her with an iron rod punished differently from a husband who beats his wife with an iron rod without also raping her?)

How do I repent if I have hit someone without that person having done anything to me? Can I repent to Allah only because i am scared to confront others.

apakah boleh meng qodho sholat Zuhur di wktu solat ashar di krnakn jika solat di sekola masjid penuh dan takut tidak fokus / terburu" oleh jam belajar

Assallam allaikum, I wanted to ask if playing shooter games where you have to kill opponents or AI enemies is halal or not. some sheikhs said the same thing that it isn't halal since it is violent and may impact children behaviour and personality and such but many muslims have tried to argue back saying they have not noticed change in both their personality and behaviour not in recent times nor ever. in other words the concept of killing or hurting others in real life didn't come to their head and I felt the same too. However ofcourse I am not a mufti or someone knowledgable enough to decide what is haram or halal for myself. So if I am concious enough to see the effect of such games or not does that still make it haram for me to play?

I joked with my teacher a while ago and I think he didn't like my joke but didn't say anything, I am too embarrassed to apologize to him. Is making dua and doing good deeds for him enough or do I have to apologize?

Before asking my question I need to explain what made me ask it: Often when in a Muslim community a new revert/convert (in the cases I witnessed always female) came. The Muslims always gave (her) the advice to get married with a practicing Muslim of the other gender. So what if for some reasons one of this future spouses only agrees for this marriage to make a good deed, so the intention isn't to get married in the obvious way, but to help the other to learn as quick as possible more about Islam and how to practice things according this religion. So the purpose of this marriage is creating a legal mahram contact where both could be together. Note that I've often encountered marriages where the husband needed somebody to care for him, these were arranged marriages were a younger lady married an old for example blind man to take care from him. Apparently such marriages were "Building a family" isn't the main goal seem accepted. I guess if somewhere deep inside the idea of a future divorce exists this could be considered as nikah al-muta' by some scholars. And therefore this condition might not be accepted for nikah. But I assume that it is possible to get married without the intention of being physical whether or or not this can be placed in a marriage contract can be discussed. Also verses of the Qur'an and the prophetic traditions rather invite us to get married and have children, which is excluded by this condition! - So can such a condition be valid? - In any case: **What kinds of conditions are not valid for 'aqd an-nikah**? (ruling?) - Assuming this condition is valid, what if the spouses later want to be together as real spouses and have children must they divorce or re-write the 'aqd, what is the correct solution? ---------- At least this fatwa (only available in Arabic so far islamqa #220804 ) seems to say that delaying to have children (or pregnancy) can be a valid condition. Even if the fatwa says that the husband should convince his future wife to have children, as this is recommended by shari'a.

De vraag blijft hier opkomen: Wat is het nieuwe, heilzame dat de Arabische Koran en de islam de mensheid hebben gebracht in vergelijking met het Hebreeuwse Oude Testament en het Griekse Nieuwe Testament? ~~~~ Frågan kvarstår: Vad är det nya, nyttiga som den arabiska Koranen och islam har fört med sig till mänskligheten jämfört med det hebreiska Gamla testamentet och det grekiska Nya testamentet? ~~~~ لا يزال السؤال مطروحاً هنا: ما هو الشيء الجديد المفيد الذي قدمه القرآن العربي والإسلام للبشرية مقارنة بالعهد القديم العبري والعهد الجديد اليوناني؟ ~~~~ The question is still rising here: What is the new beneficial thing that the Arabic quran and its islam gave to the humanity comparing with the Hebrew Old Testament and the Greek New Testament ? ___________________________________________________________