Islamqa.info tells the shahadah can be ***affirmed in its meaning***. https://www.google.com/amp/s/islamqa.info/amp/en/answers/239026 The following are instances in Quran & sunni corpus where people attained Islam with a testimony which is different to the standard one. 1. The magicians of firaun said ***"We believe in the Rabb of Musa and harun"*** Quran 20:70 2. The people of ditch, ashabul aqdood said ***"We believe in the Rabb of this young man"*** [Muslim 3005] 3. Zaid bin amr bin nufayl said ***"O Allah bear witness I'm upon the religion of Ibrahim "*** [Bukhari 3827] 4. Waraqah bin nawfal affirmed that the angel which brought revelation to prophet is called namoos and ***he would support him if he was alive in future*** [bukhari 3392] There is ijma that all above became muslims and waraqah became a companion by that statement of his as per some scholarly opinions. https://islamqa.info/en/answers/182441/was-waraqah-ibn-nawfal-a-companion Since the magicians of firaun didnt speak Arabic, it can be construed that they said the testimony with a identical wording in a different language. So the question is can reverts whose language is not Arabic can say something similar to ***"I believe in deity of muhammad"*** or ***"I believe in deity of muslims"*** to validate to muslims that they follow Islam now? PS: it will ease difficulty of non Arabic speaking reverts, to say the testimony, since Islam is easy [ bukhari 39]

Both of my toes have mild ingrown toenails as the nails are curved but they don't penetrate the flesh. However, when doing ghusl or wudu water does not reach those parts of the skin covered by the curved nails. What should I do? I've tried to make sure that water reaches those parts but I remain uncertain. Have my ghusl and wudu (and ultimately salat) been invalid? I've been thinking of going to a doctor to remove the nails once and for all.

Ive heard people say that the time of isha is when the red glow dissapears from the western sky, Ive heard some people say this is when the sun is at 13 degrees however Ive heard other people say this is when the sun is at 12 degrees. I am trying to find the source for this? Where is the source that gave these amount of degrees? I am also wondering about the Shia tradition for the Maghrib prayer which is when the redness disappears from the Eatern sky, do we know how many degrees the sun is at this point?

I am Muslim but my Step-son is Christian and he eats Bacon and Ham (Pork). Since we live in the same house, Is it allowed to bring Bacon and Ham (Pork) in the house though I do not consume it? Is it permissible for me to buy such food for him with my Halal rizq when he ask for? please advise.

I'm just wondering because I read someone saying there is a Hadith saying that the Prophet (p.b.u.h) did not accept the cross.

Assalamualaikum, this year will be my first Ramadan, Alhamdulillah. I am just wondering on what/how I should prepare myself, and if there is anyway to obtain extra good deeds this Ramadan. Thank you to everyone who answers my questions.

Salam Alikum brothers, I live in a small city with no mosques in it, it is 1.30 hours drive from Chicago, IL . I know there are 5 methods to calculate prayer times - Muslim World League - Egyptian General Organization - Umm al-Qura - University of Islamic Sciences - Islamic society of North America What are the differences between them, as each one gives me different prayer times. Which one should I follow? I have no mosque in here to follow its Azan thou. Does it have something to do with the Madhabs? Please advice

Allah has said that He would destroy everything, so would He destroy the Kursi too and does that mean that Allah will destroy everything and He will be the only one who will remain in the end?

Muhammad b. al-Hanafiyyah was a son of Ali ibn Abi Talib, in a Sahih hadith he mentioned: >I said to my father: Which of the people after the Messenger of Allah (ﷺ) is best? He replied: Abu Bakr. I then asked: Who comes next? He said: ‘Umar. I was then afraid of asking him who came next, and he might mention ‘Uthman, so I said: You came next, O my father? He said: I am only a man among the Muslims. I find this hadith contradicting to the fundamental values of Shia beliefs, not only the view of Umar to be one of the best people after the prophet, but that they are even mentioned before Ahl al-Kisa for example. How does Shia Muslims interpret this hadith?

Does verse 25:36 mean that the Egyptians ceased to exist as a people after the Exodus? > And We said, "Go both of you to the people who have denied Our signs." > Then We destroyed them with [complete] destruction. (25:36) > And Pharaoh called out among his people; he said, "O my people, does > not the kingdom of Egypt belong to me, and these rivers flowing > beneath me; then do you not see? Or am I [not] better than this one > who is insignificant and hardly makes himself clear? Then why have > there not been placed upon him bracelets of gold or come with him the > angels in conjunction?" So he bluffed his people, and they obeyed him. > Indeed, they were [themselves] a people defiantly disobedient [of > Allah]. And when they angered Us, We took retribution from them and > drowned them all.(43:51-55) > So Pharaoh pursued them with his soldiers, and there covered them from > the sea that which covered them(20:78)

My father is a Muslim, but unlike me, he does not do prayers. In his youth, a few decades ago, he was licked by a dog. As far as I know, the dog belongs to a hard-to-remove najis, and to remove it, you need to wash the place 7 times with water, and 1 time with water mixed with clean earth so that the water will be cloudy. The question is, does my father need first of all to clean the alleged place where the dog licked him from najis (my father does not remember exactly where the dog licked him), since he wants to start doing prayers?

Assalāmu ʿalaykum wa raḥmatullāh, I have a question regarding the Islamic ruling on the use of paid digital software and licenses. I run an educational website. Some software (like learning management systems or WordPress plugins/themes) have free and paid “Pro/Business” versions. Paid versions require purchasing a license directly from the company and are restricted to the purchaser or to client websites managed by the license owner. In my case: I did not buy the paid license directly. A third person who owns a license activated the Pro/Business version on my website for a small payment. I do not have access to the official account and do not manage the license. I only use the Pro features on my site. The software company does not allow selling or sharing license activations. My questions are: Is it permissible in Shariah to continue using such paid software when the license is owned by another person and not purchased officially in my name? Does paying that person make it permissible if the software company did not authorize resale or sharing? If this usage is not permissible, is there any sin for past use due to ignorance? Is it required to stop using the paid features and switch to the free version unless the license is purchased officially? Kindly provide guidance according to Islamic principles. Jazākumullāhu khayran.

Recently I have been wondering regarding something that I've been hearing since childhood. when we stand in the congregation for the obligatory prayer making the lines, the imam says in arabic a few phrases. i can make out that what he says is to make the lines in accordance with the sunnah (*our mother tongue is not arabic*) my question is that is it a must to say that in arabic everytime before we start the prayer?, or is it sunnah?, or are they doing it just to remind us to make the lines straight as its kind of like the responsibility of the imam.

There's a strong emphasis on a woman's wali (guardian) during marriage, and when selecting a husband. However, it seems the role of the wali disappears after she is married. In a sense, the husband becomes her guardian, but not in the sense that her husband becomes her "wali" (if I understand correctly). **Question**: What role does the wali (guardian) play after a woman is married?

If I look at youtube, an imam may recite a surah X from ayah a to b, or surah Y from ayah c to d during a salat. For example Al Baqarah from ayah 153 - 158, Humazah from ayah 1 - 9, or Ash Shu'ara from ayah 86 - 104, etc. Where do we learn this ? How do we know that we can recite Al Baqarah 153 - 158, and not 157 - 159, or 151 - 155 ? If I look at either the quran.com or quranwbw.com, there is no symbol whatsoever that indicate it.

I am very happy to have stumbled onto this site. I am not Muslim but very interested in learning more about it, especially how it relates to practical life issues. I have heard that Islam suggests to attend to the most pressing issues of the day early and first thing (after prayer). This seems like excellent advice, but is this a fair understanding of the Islamic position? Thanks

In Quran it says " no bearer of burdens will bear the burden of another". Who is " bearer of burdens" adressing to? Is it only humans or other creatures too?

Can someone shed some context on this hadith? What is meant by a "kick in the womb": > It was narrated from Aisha that Umm Habibah bint Jahsh who was married > to ‘Abdur-Rahman bin ‘Awf suffered from Istihadah (non-mentrual > vaginal bleeding) and did not become pure. Her situation was mentioned > to the Messenger of Allah and he said: ‘That is not menstruation, > rather it is a kick in the womb, so let her work out the length of the > menses that she used to have, and stop praying, then after that let > her perform Ghusl for every prayer.'” > >

If a man has to offer salah,how much minimum area of his body should be covered? answer with reference please

The evil God hypothesis posits the existence of, instead of an all-good creator deity, an all-evil creator deity. This is mostly done to point out that a creator being all-good does not need to “logically follow” from being a “maximally great being”. The argument comes from Anselm of Canterbury, who saw the Christian God as a "maximally great being" with all “great making” positive attributes "maxed out". Key examples include omniscience, omnipotence, omnipresence, and of course necessary existence. The argument have a lot of potential problems, one being what “great” means and why it would be “better (greater) for things to exist in reality than not”. In this context, the evil God hypothesis (EGH) is usually raised: the existence of a maximally great being whose moral character is maximally evil rather than maximally good. The EGH states that morally relevant great-making property is instantiated at its “worst” (maximally malevolent) level rather than its “best” (maximally benevolent) level. It is powerful because it forces symmetric thinking, nothing is changed except for the “direction” of maximality. Now, I would admit, the EGH is not without its problems either. Academic criticism usually takes the angle of breaking the symmetry between the EGH and the GGH in some way. For example, some have argued that abundant suffering would be better evidence for an evil creator (thus breaking the symmetry, and making the EGH less of a challenge). Others have pointed out that humans have moral intuitions that generally treat goodness as *prima facie* value. When I have brought up the argument to Christians, many believers have a hard time even entertaining the idea of God being evil. In many denominations, God being all-good is a fundamental dogma to the faith. Maximal or infinite goodness is built into the core theological picture of God in virtually every major Christian tradition. In such a framework, any evil per dogma cannot be the fault of or due to God. Evil is either solely to blame on humans (and other spiritual beings), or viewed as the lack of the presence of God. Thus, I wonder about how the Islamic response differs from the Christian one. As I understand Islamic theology, Allah is not universally or unconditionally loving to all (as in most Christian theology). Allah’s love is instead related to qualities such as obedience, repentance and justice. There are multiple suras proclaiming that Allah does not love the transgressors (*al-Baqarah* 2:190), the disbelievers (*Ali ʿImrān* 3:32), the wrongdoers (*Ali ʿImrān* 3:57), the deceitful, sinful (*An-Nisāʼ* 4:10) or the corrupt (*al-Māʾidah* 5:64). In this context, **would a Muslim theologian be more sympathetic or more willing to entertain the EGH? Is the Islamic response, in essence, different to a Christian one? Would the EGH approached differently by Muslim thinkers than by Christian theologians?** Does the EGH even make sense in an Islamic framework? I would imagine that differences in how the attributes of God/Allah is conceived and conceptualized between the Christian and Islamic traditions would hypostatize into different approaches. **The question is therefore about how fitting the EGH is in an Islamic framework and how a muslim theologian would respond (in contrast with a Christian theologian).** I must admit that I am not well-versed on the metaphysical and ontological status of Allah (and the divine attributes of Allah), especially not between Islamic denominations. Hence this question.