In this hadith, Aisha is said to play with dolls: > A'ishah, may Allaah be pleased with her, narrated that she used to > play with dolls in the presence of the Prophet, sallallaahu ʻalayhi wa > sallam, and that her friends also used to play with her. When the > Prophet, sallallaahu ʻalayhi wa sallam, would enter (her dwelling > place), they used to hide, but the Prophet, sallallaahu ʻalayhi wa > sallam, would call them to join and play with her. (Fath Al-Bari, page > 143, Vol.13) According to Al-Khattabi and Ibn Battal, this meant that Aisha didn't hit puberty, since dolls were considered idols: > Ibn Battaal may Allaah have mercy upon him commented on this hadeeth, > saying, “The hadeeth indicates that the toys that young girls play > with are allowed, meaning dolls, which are essentially statues. We do > not find an interpretation for this concession except that it is > granted to young children for playing with.” [Sharh Saheeh Al-Bukhari] > > Al-Khattabi commented on this hadeeth, saying, ‘It is deduced from > this hadeeth that playing with dolls is not like the amusement with > other images concerning which the threat of punishment is mentioned. > Rather, it was deemed permissible for ʻAa'ishah to play with these > dolls because she had not yet reached puberty then.’ (Source ) Is this a general rule (playing with dolls is idol worship before puberty)? If so, please name the scholars. I have been told there are other scholars who claim that there was an exception for Aisha. Who are these scholars in question.

What is Fiqh of Nikah of Male Slave owned by someone else to free woman? I mean a male slave who is owned by someone else and marries a free woman who is not related to her master nor is her mistress. What is rule related to the children born from such marriage? I know the marriage of freeing man to someone's slave girl and the children born of it are owned by masters.

السلام عليكم When is ownership of spoils of war and captives established for soldiers? Do spoils of war and captives have to be transferred from Dar al Harb to Dar Al Islam before establishing ownership? Did any Madhab allow the distribution of spoils of war & captives among soldiers in Dar Al Harb?

Who implements the punishment of Qisas or Hadd if the convict is a slave? Is it Master of Slave or a person appointed by the Qadhi? **Specifically Want to Know the position of Hanbali Madhab.**

I heard that things which are sold in numbers like for example egg or watermelon which are usually sold based on quantity of numbers rather than weight or volume cannot be ribawiyat meaning If I borrowed today 10 eggs tomorrow creditors can ask for more than 10 eggs. How correct is this as per fiqh?

This hadith in **Sahih Al Bukhari** shows Prophet Muhammad صلى الله عليه وسلم sold Mudabbar. While it is not permissible to sell Mudabbar as per Fuqaha. > حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا > عَمْرُو بْنُ دِينَارٍ، سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله > عنهما ـ قَالَ أَعْتَقَ رَجُلٌ مِنَّا عَبْدًا لَهُ عَنْ دُبُرٍ، فَدَعَا > النَّبِيُّ صلى الله عليه وسلم بِهِ فَبَاعَهُ‏.‏ قَالَ جَابِرٌ مَاتَ > الْغُلاَمُ عَامَ أَوَّلَ‏.‏ > > Narrated Jabir bin `Abdullah: A man amongst us declared that his slave > would be freed after his death. The Prophet (ﷺ) called for that slave > and sold him. The slave died the same year. > > Sahih al-Bukhari 2534 I am a little confused over this matter related to Mudabbar. Please explain whether it is permissible or not to sell Mudabbar. Also was it just only exceptional case related to the Prophet!

In modern criminal law, a crime is broken down int the [actus reus](https://en.wikipedia.org/wiki/Actus_reus) , which is the objective act the crime consists of, and [mens rea](https://en.wikipedia.org/wiki/Mens_rea) , which is the criminal intention with regard to committing the actus reus. A simple example: if John goes into someone else's house, takes money from the wallet, and leaves, then these actions are the actus reus of theft, while John's intention to steal the money is the mens rea. At least with regard to the hudud, the sources I can find say the actus reus has to be proved beyond reasonable doubt for a punishment to be handed down by a qadi. This is based on a hadith that says "Ward off the hudud by means of ambiguities.", apparently found in the Musannaf of Ibn Abi Shayba (specific reference I can find without being able to verify it: Ibn Abi Shayba, Musannaf, XI, 70.), the Musnad of al-Harithi, and the Musnad of Musaddad ibn Musarhad. From what i can find, the mens rea in sharia consists of - having the power to commit or not commit the actus reus (qudra) - knowing that the act was an offense ('ilm) - intending to commit the actus reus (qasd) The problem that poses itself is that we can't look into someone's head to see what someone knew or intended. 'Ilm is probably a lesser problem in hadd; very few people will be unaware that the hadd offenses are offenses, and there probably is a presumption that anyone must know these. Qasd seems more difficult to me. If John says "I thought it was my own house and my own money", does it have to be proven he didn't, or does he have to prove that he did? **Question:** How is qasd proved, who has to prove what in a criminal case if the accused claims he didn't intend the crime?

Is it permissible in Islam to have sexual intercourse while the wife is pregnant? If it is permissible during pregnancy, up to what point is it allowed?

I have heard since childhood that giving charity/ sadaqah averts a coming calamity or adversity. But someone recently told me that the hadith is weak. Can someone clarify on it, especially whether there is a quranic basis or hadith and if it is authentic? Please, if possible, mention hadith number, so that I can study myself as well.

Is There a difference of opinion in Hanbali Madhab regarding the matter mentioned here related to Ahlul Ahad because I found in some Fiqh book that they permit captivity. OR I am just confusing it with something else? *** > وَيَجُوزُ شِرَاءُ أَوْلَادِ أَهْلِ الْعَهْدِ مِنْهُمْ وَلَا يَجُوزُ > سَبْيُهُمْ *** الأحكام السلطانية الماوردي

Salam aleykum, I hope you are well. My husband has just offered me a dowry. We are already married and hadn't talked about it before and during the nikkah. Is the dowry we've just agreed on considered "Mahr Al mithl"? If this dowry is considered "Mahr Al Mithl". Do I have the right to ask him to REDUCE the amount of the dowry? BarakAllah ufikum.

So as per the researcher the doctor say that we need to have only three child through C section after that it is risky to have the baby so this is my third time I am having my baby and it could be C section so how should I prevent that I should have not have baby in future as it's my effect my health can I go for some options for not having baby will it be accepted in Islam.

I am really ashamed asking this, but as a girl growing up boy-girl relationships have always been a no-no. I don't even talk much to guys, unless necessary. Upon encountering romance - TV, movies, books, - I always rolled my eyes because I hated romance, seemed too stupid, dumb to me. Then I read a book where two guys feel you know in love and I thought it was the first time I did not want to continue to see what happened - I though the mm couple was cute. Now I always think they are cute? I am a girl so naturally I dislike lesbians and stuff, but ....ugh. I wish I could be disgusted by them but I am addicted, not wholly, to gay books [Only YA stuff, not any uter haram erotic stuff, ew] . I've vowed never again to seek out a gay book but if I see two gay guys, I still think Awww. Please help!

Assalamu Alaikum. Recently, I'm getting this feeling that someone can know every single thoughts of mine with the help of jinn. I'm also doing Zikr. But I still get this feeling that someone can know my private thoughts and feelings through jinns. Am I overthinking and being paranoid or is it real? Please tell me..

The following shows two seemingly contradictory ahadith on applying khaluq. >It was narrated that Zaid bin Aslam said: "I saw Ibn 'Umar dyeing his beard yellow with Khaluq and I said: 'O Abu 'Abdur-Rahman, are you dyeing your beard yellow with Khaluq?' He said: 'I saw the Messenger of Allah [SAW] dyeing his beard yellow with it, and there was no other kind of dye that was dearer to him than this. He used to dye all of his clothes with it, even his 'Imamah (turban).'" > >[Sunan an-Nasa'i 5085](https://sunnah.com/nasai:5085) >Narrated Ammar ibn Yasir: >The Prophet (ﷺ) said: The angels do not come near three: the dead body of the unbeliever, one who smears himself with khaluq, and the one who is sexually defiled except that he performs ablution. > >[Sunan Abi Dawud 4180](https://sunnah.com/abudawud:4180) Is one of them inauthentic? Or could this be an instance of abrogation?

It is narrated in the Musannaf of Ibn Abi Shaybah (30364 ) and in his Kitab al-Iman (106 ) that Abu Darda (rn) made this following Du'a: >'*Ya Allah, I ask You for permanent faith (Iman), beneficial knowledge, and valuable guidance*' Mu'awiyah said: '[From this Du'a we understand that] Iman is not always perpetual, there is knowledge that is not beneficial and guidance that is not valubale.' ------------------- I would like to know the authenticity for this supplication since I can not find any classification for it?

I work as a software engineer and I had a mission: create an application for a company to use to manage its contract assurances with its customers. Like register, delete, modify..... Is it haram ?

I want to write a sort of autobiography describing my life as a revert to Islam and the struggles I’ve had growing up etc.,but I know that it is haram to expose my sins or the sins of others so I’m thinking if I were to use aliases for everyone I include in the book and for myself and publish it anonymously as well as use a different name and probably not to tell anyone that it was me who wrote it would this be permissible and was also thinking if I was to publish it could I label it as fiction or non-fiction due to using alias’s or label it as “based on real events” and admit that its a true story but with different names. Sorry if this question is really long I just wanna make sure. And should I get people's permission to write about them even if I don’t use their name.

Assalamu Alaykum Warahmatu Lah Ta'ala wa barakatuhu. I work as a freelancer in app development, and I want to know the ruling on creating an app for movies that allows users to see new movies from around the world. For example, users can see images, descriptions, and some trailers of the movies, but they cannot watch the movies in this app, only summaries. The app uses a library that contains all the movies(https://www.themoviedb.org/) , and by using this library, I bring all the movies to my app. I have copyright permission from the website that provides this library to use those movies in my apps. However, as I mentioned, users cannot watch movies except trailers and those trailers are silent by default. Also, I apply a blurry filter to the images so they are not displayed clearly unless the user chooses to disable this feature from the app settings. Additionally, I'm using a filter that removes any movie that may contain inappropriate images or similar content about 95%. So, what is the Islamic religious ruling on creating an app that contains movie summaries?

Assalamualaikum Are these cases counted as Zihar? 1. The wife calls her husband as "Father" and the husband accepts the call (say "yes") with the intention of the Zihar. 2. The husband calls his own sister but intends that he is calling his own wife as intention of the Zihar.