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.

Assalamu Alaykum, I have Jummah prayer in my school alhamdulillah but Dhuhr is at 1pm right now and we do the prayer during lunch at 12:00-12:45 pm. The prayer plus the khutbah takes 30 minutes. If we were to do the Jummah at its proper time, we would miss almost half of the lesson (for reference, a period is 75 minutes). My school had already asked a local Sheikh and he said it would be permissible to pray earlier. My friends are concerned about the source. Would it be permissible to pray Jummah earlier due to our circumstance?

As Salam alaykum. I have several questions regarding different matters that i'd like to understand. First is the punishment of Non Muslim slaves I'd like to know if they were punished according to Shariah when they drank/ate pork/committed zina/stole or did anything that was against islam even if that thing was allowed in their religion or where they punished according to their religious rules like the free dhimmis who managed their affairs between themselves? Or even, were these non Muslim slaves allowed to drink and eat pork and do whatever was allowed in their religion? The second question is about if qisas is applied on different people like when a master unjustly kills his slave, is he killed in return? If not, why? If not killed, is the master obliged to pay diyah money to the relatives of the slave if they are free people or slaves? Is a slave punished by death if he kills his master for defending himself against an injust attempt at murder by the master or attempt at abusing him physically or for an unvolountary murder of the master, like an accident? Also I'd like to know if a parent can be killed if he kills his child willingly and if the child as a minor and as an adult is killed if he kills his parent? Because I've seen that a parent isn't killed for killing of his child and a master isn't killed for the killing of his slave even if it was a voluntary murder and I'd like to understand why the status of a parent and a master prevents the Qisas? I'd like to understand also if a leader can be killed for killing someone injustly or if his statues as a leader also nullifies the Qisas? Jazakum'Allahu khayran if you take the time to answer all my questions 🤲

Salam. I am very sleepy. I prayed zuhr, made sajda sahw since i forgot what rakat i was on, then started reciting tashahud (maybe 3 or 4 words before I remembered that I was suppose to end the prayer) and then immediately made salam when I remember Did I do the right thing? I follow the salafi medhab

During sujood in the second rakat, I said Subhaana robbiyal-a'alaa, Subhaana robbiyal-a'alaa, and then in the third time of saying it I said Subhaana robbiyal-a'alaam by accident. Does that invalidate my prayer? I also did sujood sahw for that mistake.

Scholars of Islam generally claim that it is not permissible for a woman to demand alimony from her ex-Husband except in instances of child support. However, I came across this Ayah in Quran 2:241 that states: > وَلِلْمُطَلَّقَاتِ مَتَاعٌۢ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ > > Reasonable provisions must be made for divorced women—a duty on those > mindful ˹of Allah˺. > > Surah Al-Baqarah (2:241) The vast majority of jurists interpret this as a Mahr given to women whose dower was not specified during the time of consumation of the marriage. However, according to IslamQA , it is the opinion of Shaykh al-Islam Ibn Taymiyya and Sheikh Muhammad ibn Salih al-Uthaymin that this must be given to all divorced women, even if the marriage has been consumated and the Mahr has been given. > Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Maintenance must be given to every divorced women, even after consummation. What is the opinion of the four schools of thought and other classical Islamic scholars on this topic. Is this a one time payment or regular monthly payments akin to alimony in the West.

As you know the age to legally marry in the US is 18, and to my parents the age at which we decide my wife is 25 or later. So basically as a teenager I can't have a wife and dating is of course not allowed, so no romance with a girl at all. But, what if I had a female friend that is also a Muslim, and what if I like her, think she has a good personality, and is my type so I intend to marry her later. She knows this and also thinks I'm good partner material and wants to marry me too and openly stated so. The relationship between us would still be platonic but of course its hard to say "I wanna marry you when I can" without stepping over the line sometimes with some flirting or affection. It isn't as much affection or flirting as a couple but it is still present. Is this relationship haram?

Wikipedia states: "Muslim jurists (fuqaha) believe that adult male apostates must unequivocally be executed. Female apostates must either be imprisoned and compelled to accept Islam, or, like men, be executed. Before execution, the apostate is offered the chance to return to Islam, and if they return, the person is released from custody. If they refuse, they may be given 3 to 10 days (depending on the madhhab) to reflect on the decision and repent." Is this true, and if it is true, why is it just, given that the Quran (Surah 2:256) states: "There shall be no compulsion in [acceptance of] the religion" so, doesn't a person have the right to leave Islam and adopt any religion?

Salam alaikum fellow brothers and sisters I had a sister who's is being possessed by Jin for more than 23year, and she was never whispered nor attacked but recently not more than 4month it constantly attacked. And a lot Ruqya is being done and it promised to live her, bust stills comes back. They attacked her few minutes ago it was just like in the tv as we recite they are trying to lift her shoulders one side I have never knew it might like this pls do they want her life. Because before she just keeps crying and sometimes fights it recite any Ayya in the Qur'an. Thank please help because am helpless

I have done my research on the topic of Isbal (where the lower garments cover the ankles), and I would like to prevent this from happening by folding my trousers up to not cover my ankles. But here's the issue, I have read that folding your garments during Salah is totally prohibited, meanwhile if I do not fold them they will cover the ankles. What do I do in this situation? I do not have alternative garments that are not too short or too long.

There's a range of translations of Quran 54:17 ; here are some examples: > And in truth We have made the Qur'an easy to remember; but is there any that remembereth? -- M. M. Pickthall > We have made it easy to learn lessons from the Quran. Is there anyone who would receive admonition? -- Wahiduddin Khan > And indeed, We have made the Qur'an easy for direction and guidance, but is there anyone who will take advice? -- Dr. Mohammad Tahir-ul-Qadri > We have really made this Qur'an easy (to understand)! Is anyone there to heed? -- Dr. Munir Munshey It seems there's two major interpretations of this ayat: - The Qur'an is easy to understand. This could be in order to help everyone, despite their level of education. I've also seen it argued that the repetitive nature of the Qur'an is evidence to support this interpretation. > The Qur'an's guidance for man’s conduct are plain and easy to understand and act upon... > ...Masha Allah, how easy Allah has made it for us to memorise the Qur’an and increase our rewards. -- Productive Muslim - Admonishion in the Qur'an is easy to understand. "Do good and get closer to paradise. Do bad and get closer to punishment". > Some people have misconstrued the words yassarnal- Quran to mean that the Quran is an easy Book; no knowledge is required to understand it so much so that a person even without the knowledge of the Arabic language, can write a commentary on it, and can deduce any injunctions he likes from its verses independent of the Hadith and Islamic Law, whereas the context in which these words occur, indicates that they are meant to make the people realize this: One means of the admonition are the dreadful torments that descended upon the rebellious nations, and the other means is this Quran, which guides you to the right path by argument and instruction. -- Islamic Studies It's unclear which is correct. (And I cannot exclude the possibility that both of these interpretations are simultaneously correct.) **Question**: Should Qur'an 54:17 be interpreted as meaning the Qur'an is intended to be simple to understand? Answering this is probably going to require familiarity with the Arabic: > وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

Is it ok to missed suhur during sunnah fasting? I know that it is ok for the fardh fast during ramadhan, but I'm worried that there might be different ruling for sunnah fasting. I tried to search the web, but the results only shows those during ramadhan.

Assalamu alaikum wa rahmatullahi wa barakatuh, I have been married to my husband since 2019. My husband provides food, housing, and clothing, but he gives me only 500 Qatari riyals per month as personal allowance. At the same time, he gives 10,000 Qatari riyals every month to his parents and siblings. I use my entire allowance to support my sick mother, who is unable to work and has no other children to support her. My husband is aware of this, and as a result, I am left with nothing for my personal needs. My husband never disclosed his income to me. He gave me his credit card but never clearly told me that I was allowed to use it, and I believed that the card had no available balance. Later, I discovered a document indicating that his monthly salary is approximately 25,000 Qatari riyals. When his family visited Qatar, he allowed them unlimited shopping and unrestricted use of his credit card. When I tried to discuss my feelings and requested an increase in my allowance, my husband became angry. He took my gold jewelry and said he would sell it in order to give me the allowance I was asking for. The gold jewelry was purchased in 2025 using his own money. At the time of purchase, he told me that the jewelry was an “investment.” However, the jewelry was made specifically in my size, and he allowed me to wear it daily, travel with it, and keep it in my possession as my personal jewelry. After our disagreement, he stated that he would sell it. From 2019 until 2025, I did not receive a fair or reasonable personal allowance despite my husband’s financial ability. My questions are: According to Islam, is it permissible for a husband who has sufficient income to give his wife a very small personal allowance while giving a much larger amount to his parents and siblings? If a husband buys gold jewelry, tells his wife it is an “investment,” but allows her to wear it daily, travel with it, and keep it in her possession, does this jewelry become the wife’s property (hibah/gift)? Is it permissible in Islam for a husband to take back or sell such jewelry without the wife’s consent? Can gifts or jewelry replace a husband’s ongoing obligation to provide fair and continuous financial maintenance (nafaqah) to his wife? Am I sinful for asking for a fair allowance according to my husband’s financial capacity? Please advise according to the Qur’an and Sunnah. JazakAllahu khairan.

It is understood by the consensus of scholars that a father may arrange the marriage for his minor son and the marriage is binding on him when he reaches puberty. My question is — who is responsible to pay the dower (mahr) to his wife. The father or the minor son? Ibn Abi Shaybah has posted several opinions in his book , The Book of the Compiler, both of which are contradicting each other. Some scholars say the father, some say the minor son. I would like to know the opinion of the four madhabs and other classical scholars, and what is the most authentic opinion in this regard.

Can a Muslim man sleep with another Muslim woman if he's married legally And should the woman be allowed to sleep with him knowing he's married

I’m a teen that masterbate and I want to stop for me to be able to do my prayer what can I do restart my prayer and to stop masturbating . And also does masturbating affect my prayer?

Is the using of this emoji (🙏) permissible? Many say it's Haram based on the Hadith where the prophet ﷺ said " whoever imitates a people is one of them" The emoji clearly imitates the Christians and some Japanese religions. So what's the ruling?

As per this hadith; > Abu Hurairah narrated that the Messenger of Allah (s.a.w) said: "The > poor Muslims are admitted into Paradise before their rich by half a > day. And that is five hundred years." > > Jami` at-Tirmidhi 2354 https://sunnah.com/tirmidhi:2354 How to interpret this? Why poor Muslims will go to Jannah before rich Muslims?

My question is basically about why mostly people are converting to shiaism or I have seen many sunnis converting to shia so I want to know why this is happening? Like the knowledgeable sunnis will agree with my question and I forgive the reverts cuz they are learning etc but see your own sect is like doing this so I want to know why?

"Can I perform Ghusl for Janaba and Haid together? Alhamdulillah, I didn't do anything haram or masturbation. However, sometimes when I see couples kissing on social media, I feel weird sensations while in period. At the end of my period, I make Niyyah for Ghusl for both Haid and Janaba, just in case something happened without me knowing, Alhamduillah, or maybe something while sleeping. Is one Ghusl enough? Will my Salah be accepted?