I believe Allah loves his beings more than their mothers and at the same time I believe he is Al-Adl( the just). I want to know why he not guide the people by putting them in situation where they can learn about Allah. Why he judges us when he doesn't guide us when we were doing wrong. Please I need answer.

Did The scholars of Ahl Sunnah Wal Jammah consider Ibadi's even kaffir or they differed over it?

I'm a Jewish follower of Jesus, and was recently surprised to see Linda Sarsour, the Muslim women's leader in the US, tweeting about Jesus' appearance in the Quran: Ignoring for a moment the ahistorical anachronism of Jesus being Palestinian, **are there passages in the Quran about Jesus' appearance**? Some quick searching around the web shows some possible references in hadith traditions, but I haven't found anything in the Quran itself.

I recently came across a sermon where the narrator recommends to recite > YA SHAAFI YA KAFI YA BAQI ( The Healer, Self-sufficient, The > Everlasting) for General Sickness, Deadly Diseases, Fevers, Burns or Evil Eye. Is there any reference to this from the sunnah? How authentic is this practice?

I've come across the claim that the first mushafs (suhuf?) did not include vowel marks and sometimes did not even consistently use other diacritical marks to distinguish consonants. An example of a page of a very early mushaf that lacks vowel marks is the [Sana'a manuscript](https://en.wikipedia.org/wiki/Sana 'a_manuscript). This leads to the questions: - When were consistent vowel marks and other diacritical marks added, according to Islamic lore? (Asking for historical evidence would be a better fit on [History](https://history.stackexchange.com/) , but if any is available, it will be interesting here as well.) - If we leave out all vowel marks from the current canonical text, are there passages that become ambiguous? As an example, I've heard the claim that at the beginning of surah [Rum](https://quran.com/30/) , one of the verses could then be read as either "the Romans will defeat" or "the Romans will be defeated". - Does early Islamic scholarship discuss these issues?

Quran commands us to تغتسلوا (wash yourself). If we don't consider Hadith (and sects), what can we learn only from the Quran?

What conditions as per Fuqaha make an act eligible to be called Mubah? Example: If a scholar says Nikah is Mubah, how did he arrive at this conclusion? **Note: I have given an assumed example not real example**

There is an authentic hadith in bukhari about the punishment of backbiting. People you have wronged take your good deeds or you take their bad ones. But in the Holy Quran Allah(s.w.t) says that "None can take the burdens of others". My question is how do we reconcile this hadith and the Quran, and is the sin of backbiting an exception of the rizling in the Quran? Jazakallah

Salaamu Alaikum,when one masturbates but doesn't release sperm,then he falls asleep and then in the process he released,and he immediately noticed ,does this invalidate his fast

My friend is a very religious person, he said that one should not have any relationship with other women after marriage even if it is just friendship? Is this true?

I know it sounds like a stupid question but we all know that we’re supposed to say bismillah before eating anything but let’s say that you say bismillah before you eat a meal and then you get up and we’re gone for like 5 minutes and then you come back to the food should we say bismillah again or just eat the food since you already said it. The same goes for drinking. Do I say bismillah to drink after I eat or just drink? Then say alhamduillah after drinking and eating ?

Is it Halal or Haram to develop an app that translates or shows the meaning of acronyms across military books? Especially those in the USA with more than 30k words? This app will be used by military users or members worldwide if not in the USA.. it will make it easier to understand acronyms and terms.

Salam mualaykum !! my question is: can I reduce contact with my father who was never in my life nor did not that do much for me ? He is making me something that could potentially affect my life and my other sibling’s while being really toxic. What can do about that? I’ve been patient with him for years but it is getting out of hand. He doesn’t even care whether I am going through something’s or not . None my other siblings even talks to him but now I am on the edge of doing the same thing but I don’t want to go against sharia . His mental abuse is stressing me out! Please help

It's known that not all prophets and messengers weren't mentioned by name in the Quran. Neither Quran narrates their lives in very great detail. However, we get some related or corroboratory information from the hadiths. But none of them are in that great details as they were narrated in Qisas Al-Anbiyas, e.g. by Ibn Kathir. How did those authors compile the stories of the prophets and messengers? What were their sources?

As this question has been asked previously, or rather, it has been asked in a different, more simple way; There is no clear or sufficient answer that I can find. Let me premise this by saying, I have no hostility towards Muslims. Or Christians. I was a student of 'Philosphy and Religion' (not 'of' Religion) and focused on Islam and Christianity primarily. I'm self-taught Arabic with English as my first language, being born in America. Debate is just a pastime for me. I enjoy it. Some people like video games, debate is my video game. No more, no less. With that being said, I also need to add that my question is not simply that the representation of the Trinity is incorrect, that's only a portion. This is a three part problem that I'm curious how Muslims will, or would, answer. **Surah 5:116** >"وَإِذْ قَالَ ٱللَّهُ يَـٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَـٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَـٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّـٰمُ ٱلْغُيُوبِ" **English Translation** - *I use a combination of Pickthall and Saheeh International as they seem to be the most accurate to the Arabic we can get when combined, as well as some direct translations where it makes sense in English)* >And when Allah said: O Jesus, son of Maryam! Did you ever say to the people: Take me and my mother (as) **two gods** (إِلَـٰهَيْنِ 'ilāhayni') beside Allah? He said: Glory be to you! It was not for me to say what I had no right (to say). If I had said it, then surely You would have known it. You know what is (hidden) in myself (nafsī), and I know not what is (hidden) in Yourself (nafsika). Indeed, you are the All-Knower ('allāmu) of the unseen I'm going to address the two main issues I can see clearly through the time I've speant studying and hopefully a sufficient response could be given to interact with, which would be excellent, as that is the goal. - The first issue would be the one addressed most often. Here we can see that part of the 'Trinitarian belief' is, as in other ayah, being questioned and 'falsified.' However, we also know that the Trinitarian belief is not, 'Allah, The Son, and Mary.' I don't think I need to explain the makeup of the Christian's Trinity for anyone here, but of course this is incorrect. I have seen some Muslims argue that it is possible that there was a time where some Christians actually were taking Jesus and Mary as gods along with Allah. This is incorrect for a couple reasons. First, if people were worshiping Mary and Jesus as gods with Allah, then they wouldn't be Christians. Christianity, the term Christian, was defined a long time before Muhammad. Regardless, Allah *should* know the Christian belief at that time. Secondly, any people who take Jesus and Mary as gods would also not be considered Christian because in Christianity, whether or not any Muslim or other religions understands it or agree with it, is a monotheistic Religion by definition. Therefore, no one saying something akin to even Jesus and The Father being two gods would be Christian whatsoever. Or the Holy Spirit (Ruh Al Qudus) - The next main issue I see, besides Allah not knowing the Trinity there, is Allah asking Jesus if he took himself and Mary as gods alongside him. There's a couple problems here. First, even **if** the Trinitarian belief replaced the Holy Spirit with Mary, and Allah said Ruh Al Qudus instead, Jesus would not be lying by saying he did not. Again going back to the 'two gods' issue. The Trinitarian belief, Christianity, again, is one God. Then, as the ayah says, Allah is the 'allāmu,' the All-Knower, and of course he is also named so in the Qur'an. The other two ayah about the Trinity simply have Allah telling them to desist from saying 'three' or no 'two-thirds, as statements rather than questions or questioning anyone. So, the All-Knower, asking Jesus if he did 'some thing' seems odd when surely his statement alone would be enough. Such as, rather than making a point to question Jesus, he would say, he told Jesus of what his followers claim, then having Jesus state that is not what he taught. That would be simple enough and end the debate. Yet it would still lack any meaning unless Mary and 'two gods' was changed. Immediately afterwards, in ayah 117, he tells Allah that he only said what Allah ordered him to say. This is something the 'allāmu would surely know. Now it becomes that we have no answer from the Qur'an whether or not Jesus confessed to not teaching that he, the father, and Holy Spirit **are God.** The common argument against this is that it is for narrative purposes to specifically show Jesus denying it. I ask that we don't get bogged down on this one specific aspect of 117, but to take it in its entirety. This is why I prefaced with Jesus saying 'no,' would not oppose the Trinitarian belief. Of course Jesus did not tell people to take him **and** his mother as two gods with Allah. He did not teach that himself and The Father were two gods, or himself and the Holy Spirit were two gods. Therefore, what is the purpose of this ayah? I want to add some more evidence to my points before fully concluding so that any response can get directly to the point and hopefully a straight answer. For Christians, they would argue and show documentation that the belief of the Trinity was being preached as early as 1CE. This could be refuted, so we can simply go with what cannot be refuted in context to the ayah. We can at least say, as a matter of fact, that the doctrine of the Trinity was finalized at the First Council of Nicaea in 325CE. Therefore showing that the doctrine was well-established long before the time of Muhammad. This is irrelevant to an all-knowing God, however, this is just evidence to show that the doctrine was with the Christians long before, and totally established by, the time of Muhammad. Now to conclude with points, my opinion, and another common refutation, as well as sources. Another refutation that I have, surprisingly, heard, is that this ayah, 116, isn't even talking about the the Trinity, and is talking about some group that believed this. That is an obvious problem. The people who followed Christ, Jesus, are Christians. If people believed that Jesus and Mary were gods, and Jesus is just saying, no I didn't say this, and whatever niche group Allah could be talking about, would mean that this ayah actually serves no purpose as nobody believes this is what Jesus taught. Besides the fact that scholars agree, tafsirs explain, that it is talking about this belief, I'd rather want to believe that **all** ayah in the Holy Qur'an actually have meaning behind them, some purpose for being told. In the Tafsir of Ibn Kathir, he in fact does state that this is not about Allah not having the knowledge, but about admonishing his people who call themselves **Christians** and the one who they call 'God' (Jesus) is himself admitting to the contrary. Now he has established this is speaking about Christians, followers of Christ and his teachings, not some niche group of people who worship Jesus and Mary as two gods. Ibn Kathir, however, seems to leave out Mary altogether while also changing the implication from them being 'two gods' to simply the correct Christian belief that they say Jesus is God. This is not at all what the ayah is saying and I see Ibn Kathir as either being completely dishonest or refusing to address the ayah properly, although I have not read his tafsir in Arabic, and while I could be missing something (I'll double check) I highly doubt it would lend strength to a refutation. Again, even if Jesus denies this here and says that is not what he taught people, it remains true and says nothing, as no Christian, now or at the time of Muhammad or prior, believes/d Christianity teaches that Jesus, and any other person's in the Trinity, are more than one God. Once more, the doctrine of the Trinity, One God, three hypostatic unions, was already well-established. As for my opinion, for this ayah to be a clear, and detailed explanation of all things, it should directly refute the actual doctrine of the Trinity. To say, Jesus, did you say/teach that you, the Holy Spirit, and I *are God?* Or even replacing Maryam with ruh Al Qudus would suffice but the word 'ilāhayni' has to be removed from the text either way. **Sources For Context** *'The Qur'an is a detailed explanation of all things (in the revelation) - Quran, Surah 12:111* *Allah addressing to falsify the Trinity, the other ayah about the Trinity - Quran, Surah 5:73, 4:171, and 5:116 (this ayah) is directly referenced in multiple sources as one of the three ayah referencing the Trinity* **Finalization of the doctrine of the Trinity at the First Council of Nicaea** - *Kauffman, Timothy F. (May–June 2016). "Nicæa and the Roman Precedent" (PDF). The Trinity Review (334, 335). Archived (PDF) from the original on 12 August 2016. Retrieved 22 June 2016* *"Trinity: The role of Constantine in the Nicene creed". www.bible.ca. Retrieved 29 September 2021* *Fairbairn, Donald (2009), "Life in the Trinity, Downers Grove:" InterVarsity Press, ISBN 978-0-8308-3873-8, retrieved 24 February 2014* **Earliest existing reference of the Trinity** - *Theophilus of Antioch (AD 115–181) ref. "Philip Schaff: Fathers of the Second Century: 0107=101 – Christian Classics Ethereal Library". ccel.org. Retrieved 27 April 2023.*

The conversation between Prophet moses and Prophet Muhammad (pbuh) is well documented during the meraj of Prophet Muhammad (pbuh). Did the following conversation take place on meraj of prophet moses? > The Prophet (ﷺ) said, "Adam and Moses argued with each other. Moses said to Adam. 'O Adam! You are our father who disappointed us and turned us out of Paradise.' Then Adam said to him, 'O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?' So Adam confuted Moses, Adam confuted Moses," the Prophet (ﷺ) added, repeating the Statement three times. Sahih al-Bukhari 6614

If my father, my wife and myself conduct qurbani i.e. one goat qurabani per person, is it ok to distribute two out of those three goats in poor and needy and keep one goat for self. Rather than distributing two portions of each goat individually. Its just a semantics question. The intent is the same.

The Qur'an is full of verses where it tells you that Allah loves you if X. That is, on one condition. For example, in Sura 3 Ayah 32, it is said that "Allah does not love those who do not believe". And, that Allah's love is conditional, makes me think something... Allah is supposed to be the highest conceivable being, isn't He? If you can find a being who has more perfection than Allah, that being is the one who is God (not the other). For example, if there is a being more perfect than Allah, Allah would no longer be God, because God by definition is perfection and the absolute. Okay, so God is the perfection of good. OK, and the ultimate moral perfection, love, right? Because there is no greater expression of kindness than love. So, if Allah is God, he should show the highest degree of love possible and no being could surpass him (since he is God). But the Qur'an says that Allah's love is partial and conditional, the expression of his love is not total and perfect (he does not love everyone, and he only loves you if you repent, and go with him). If Allah does not show the highest degree of love possible, he is not perfect, then he is not God? In Christianity it is not so, Christ loves even his enemies. Christ died on the cross loving those who crucified and killed Him. Hence the famous phrase "Father, forgive them, they do not know what they are doing". Or even in the Sermon on the Mount, where Christ said that "blessed are the poor in spirit, for theirs is the Kingdom of Heaven."Or "blessed are those who hunger and thirst for righteousness, for they will be satisfied." The love of the Christian God is absolute and unconditional, God loves us all. How is this argument refuted?

Salam brothers and sisters, I'm a new revert so i'm sorry if this is a stupid question but I saw a clip on twitter of Mr.Daniel Haqiqatjou saying that moon landing was essentially faked and that humans can't develop the means of space travel. and then I came across this verse 55:33 يٰمَعۡشَرَ الۡجِنِّ وَالۡاِنۡسِ اِنِ اسۡتَطَعۡتُمۡ اَنۡ تَنۡفُذُوۡا مِنۡ اَقۡطَارِ السَّمٰوٰتِ وَالۡاَرۡضِ فَانْفُذُوۡا​ؕ لَا تَنۡفُذُوۡنَ اِلَّا بِسُلۡطٰنٍ​ۚ‏ i want to know is it the correct interpretation of this that space travel is not possible?

I suffer from allergies and a runny nose often, and when I’m fasting, I sometimes sniff when I feel it (nasal drainage) coming down my nose, or I just blow my nose. Other times, I feel it go down to my throat from my nose by itself and I have no choice but to swallow it sometimes and coughing to spit it out can be difficult. Does this break my fast