Here it says that in the Sokoto Caliphate: > “The classical vizierate is based on some verses from the Quran. > > يَفْقَهُوا۟ قَوْلِى وَٱجْعَل لِّى وَزِيرًۭا مِّنْ أَهْلِى هَـٰرُونَ ‎أَخِى ٱشْدُدْ بِهِۦٓ أَزْرِى وَأَشْرِكْهُ فِىٓ أَمْرِى‎ —Quran > > So people may understand my speech, and grant me > a helper from my family, Aaron, my brother. Strengthen me through him, > and let him share my task >"The vizierate in Sokoto was based on the > Abbasid Caliphate version of the position. Shaikh Uthman dan Fodio's > book, Bayan wujab al-hijra, justifies the existence of the position in > the caliphate: The first pillar [of a kingdom] is an upright wazir > (vizier) over the wilaya who wakens [the king] if he sleeps and gives > him sight if he cannot see and reminds him if he is heedless. The > greatest catastrophe which could befall the wilaya and its subjects is > to be deprived of good wazirs and helpers. One of the requirements of > a wazir is that he should truly be benevolent and kind-hearted towards > the people.” Would such a ruler with such power & responsibilities wake themselves up on time or was this really a part of the Islamic job and state function of the Islamic Vizier!?

If I offered isha prayer and then qayam (taraweeh) behind the imam, but didn't do the witr (though still sat in the masjid), because I want to offer tahajjud at home later, will I still get the reward of the qayam for the entire night? I am confused because I have heard of two hadiths. One according to which, if one offers isha and entire qayam behind imam in congregation, one gets the reward of the whole night's qayam (even if they offer fajr at home - I am a woman). And another hadith according to which, if one offers isha in congregation and fajr in congregation, one gets the reward of praying all night. **So which one is it?** It's important for me because (a) I am a woman (b) The security situation is not that great where I live (c) the masjid is far. A quick, clear answer based on authentic hadiths/ quran is highly sought and appreciated, as I have to decide whether I should go to offer fajr in congregation or not?

Who was the first non-primary Arabaphone Qadi قاضي and how was his Arabic language proficiency qualified? What's the oldest extant Arabic language proficiency exam used for the purposes of executing Islamic law?

If while praying a person makes a mistake in Surah Fatiha and realizes his mistake after saying Ameen does he have to begin recitation again from the beginning or should he start from the Ayah that he got wrong? What about a person who makes this mistake behind an imam and has to hurry because the Imam has started bowing?

I heard Aisha (r.a) was engaged before she married Prophet Muhammad (s.a.w). Can you provide details about this? Are they authentic?

Please provide a reference such as books, tafir's or hadith's etc. that Abu Bakr had previously promised to marry Aisha to Mut'im's son Jubayr.

If i create an account in a dropshipping website giving them a yearly amount of money and i will do marketing then when i have order i can shop as customer then I can select the profit amount like seller is selling 2 dollar and i will order for customer at 3 dollar and i will take 0.50 dollars advance from customer to confirm that he will take the product then the 0.50 dollars i have taken i will give it to the website while ordering then when customer receive product he will pay to the delivery man and when the delivery is done then the company will give me the extra 3-2=1 dollar in my account then i can cash out by payout option and they will pay this 2 times per month is it halal

وقال ابن أبي حاتم : حدثنا أحمد بن سنان ، حدثنا أبو معاوية عن الأعمش ، عن خيثمة قال : قال عبد الله يعني : ابن مسعود إن النطفة إذا وقعت في الرحم ، طارت في كل شعر وظفر ، فتمكث أربعين يوما ، ثم تتحدر في الرحم فتكون علقة . What is the authenticity of this hadith mentioned in Tafsir ibn Kathir in Sura 23 ayat 14 . Probably it is Against observation.Help me kindly

Someone claimed that Abu Abdullah al-Halimi considered it obligatory (wājib) for the master to obtain the slave girl’s consent before having intercourse with her. According to him, it is compulsory upon the master to refrain from touching her without her permission. How true is his claim? Actually, I do not understand Arabic, so it is not possible for me to know whether their translations are correct or wrong. Imam Abu Abdullah al-Halimi (d. 403 AH) said: >وإن اشترى جارية فكرهت أن يمسها أو يضاجعها، فلا يمسها ولا يضاجعها ولا يطأها إلا بإذنها > > If someone buys a slave girl, and she dislikes that he touches or has intimacy with her, then that he should not touch her or have intimacy with her or have intercourse with her without her permission. > >[ Minhāj fīsh-Shu‘abul Īmān, Halimi 3/267 ](https://shamela.ws/book/18567/1353)

**Salah Nariyyah** Did the Prophet ever said such thing I heard from YouTube

Sahih Al-Bukhari 3508: The Prophet (ﷺ) said, "If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire." My question is about second part of hadith.How you define folk or tribe? Here in indo-pak , caste system exists which is not found in Arabia. And most of people in Pakistan belonging to low caste convetred to some higher caste for social superiority as low caste are still humiliated a lot. Here caste are associated with their professions. Like merchants are called Sheikh, farmers are Arain, hair dresser are Malik, clothes maker Ansari, and hence Butt, Rajpoot , Jutt and etc.These are just few examples . But they all are convetred to Islam from Hinduism . And it's all not sure for many of people that so called superior caste people have been converted from low caste some 50 , 60 or 100 years ago from their ancestors. Now my question is simple, if anyone change its caste, does second part of a above Hadiths has any resemblance to this situation. As in Hadiths, word "qoum" is used which means folk , nationalism or tribe. But no any meaning of caste or profession make sense. My English is much poor. So kindly understand my point of view and answer me in simple wiring.

I'm really confused and I need a clear answer. I'm in a doubt whether I should take this Google's project management course and it's certification for future job offers or not? And is it haram to work for Google & Facebook since most of their revenue comes from advertisement?? And isn't most of their advertisement including bad stuff??? What should I do? Should I not go for the course Google is offering? And is working with such companies haram? Please explain clearly with evidence from the Shari'ah

To my understanding when it comes to allahs attributes, they can be shared attributes with humans e.g allah exists, so do we. But because there is nothing like allah, the meaning of the attributes are shared but the actual reality of allahs existence and our one is completely different. With existence, we can say that allah exists and we exist, theres a similarity in meaning but the actual reality of allahs existence and our existence is different, so my question is that with allahs hand we know the reality of allahs hand, and our hand is completely different (just like existence), but what is the similarity in meaning between allahs hands and our hands? (qadr mushtarak) if my question is hard to understand just say i will try and simplify, let me know if i have made blunders. p.s i know some people have difference of opinions regarding allahs attributes so my question is specifically for people who believe in all of allahs attributes as i believe that position is correct.

What is the correct way to spell the Prophet's name? Muhammad, Mohammad, Muhammed, Mohammed, Mohamed, or Mohumed? Wikipedia spells it Muhammad (so does this site's tag: [tag:prophet-muhammad]), though I'm running into people with variations on the spelling quite often.

Is the Muslim boy's name "Md. Yasir Abraham Ayan" permitted, or should we replace Abraham with Ibrahim?

This is a question which requires some fiqh knowledge. I just want to discuss the fiqh of it, so would prefer, if personal biases are set aside in answering the question. My question is, would it be a correct understanding, Islamically, that when the ruling of a matter is “permissible” in the shariah rather than “Mustahhab” or “Sunnah” one can weigh the pros or cons of that matter and make own personal decision on whether to practice it or not? I ask this specifically in the context of polygamy. If one can think to potential harms polygamy might cause - such as pain to the wife/woman and possibly statistics that point to harms would it be correct to advice against polygamy weighing its pros and cons? For eg drinking energy drinks is permissible but it’s not good for you - so you may discourage it. Just like that would it be islamically fine to discourage polygamy? Would it be different in the case of polygamy because polygamy is explicitly mentioned in the Qur’an? What is in my mind as I think about this issue is verse 1 of Surah tahrim. By the way, for the benefit of this discussion, I am referring to the opinion of those scholars who consider polygamy only permissible and not Sunnah. I understand there are other opinions but that is not what this discussion is about. Like I said I am interested in the fiqh so I would appreciate someone wijt some knowledge of fiqh and for personal biases to be set aside.

Assalamu alaikum. I'm a **software developer** planning to work on (and possibly co-found) a **Web3-based ticketing platform for sports and music events**. My role is purely technical: building the blockchain/smart contract system for ticket sales, verification, and resale prevention. The platform is neutral and could be used for halal sports events, but users might buy tickets to music concerts or parties, which some views consider haram due to **singing, dancing, or free mixing.** Am I assisting in **sin** if customers use it for potentially haram activities? Would I be accountable for their sins, or is it their choice? If I become a co-founder, does that change anything? Please provide references from Quran, hadith, or scholars and let me know can i work on this project?. Jazakallah khair.

> Narrated 'Abdullah bin 'Umar: > > > "During the lifetime of Allah's Messenger (ﷺ) men and women used to perform ablution together." (Sahih al-Bukhari 193 )

Assalam alaykoum. I want objectively speaking to understand if signs from Allah do exist to normal muslims through physical events wether its about warning you from something you currently do or guiding you to choose between different paths in life or preventing you from doing a sin you are not aware of . Or is it that we should only rely on quran and sunnah for our life decisions and not take on consideration life coïncidances as signs and something to act upon. Jazak allah kheir P.s. : My question got closed for some reason wether it is lack of clarity or due to the topic itseld, i hope this makes my question good to answer

What does Allah mean when He says: > Have they not considered how Allāh begins creation and then repeats it? Indeed that, for Allāh, is easy. (29:19) I understand that He originated creation. But what is meant by, > "and then repeats it"? How have scholars interpreted this?