I have previously worked on a website where different car dealerships in the US provide their call recordings. my role was to review call quality in the websites and categorizing intent, not selling cars. In addition to dealerships, dentists and other companies also provide recordings. Through these recordings, the company evaluates whether the call center representatives performed their duties properly, and whether the customer called to buy a car or to get it serviced (fix or repair). However, when customers inquire about buying a car, they often discuss purchasing it on interest (riba) and talk about financing rates, etc. The owner of this website is not the dealership, but a third party that works for the dealership. Given this, is my income from working on this website halal or not?

On sunnah.com, this specific hadith is graded as Sahih by Albani. However, within the hadith, Abu Dawud claims that the hadith is not strong. So is Albani saying that Abu Dawud is wrong and that this hadith actually is strong? > The Prophet (ﷺ) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. I (Ikrimah) said: I asked him (Ibn Abbas): What offence can be attributed to the animal/ He replied: I think he (the Prophet) disapproved of its flesh being eaten when such a thing had been done to it. > > Abu Dawud said: This is not a strong tradition. > (Sunan abi Dawod )

Can a master marry his concubine without emancipating her from slavery?Is it allowed for a Muslim man to take a woman as both his wife and also His right hand possession??What are the views of scholars regarding that.

So I always heard and even in Islamqa it said > The basic ruling is that one should drink while sitting, which is > better, but one may drink while standing. The Prophet did both to > demonstrate that there is a lot of room for manoeuvre in this matter. However I find this hadith to be very strong in words. If it's just a prefered thing why would the prophet tell us to vomit? And I haven't found anyone really explain this hadith. > حَدَّثَنِي عَبْدُ الْجَبَّارِ بْنُ الْعَلاَءِ، حَدَّثَنَا مَرْوَانُ، - > يَعْنِي الْفَزَارِيَّ - حَدَّثَنَا عُمَرُ بْنُ، حَمْزَةَ أَخْبَرَنِي > أَبُو غَطَفَانَ الْمُرِّيُّ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ > قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لاَ يَشْرَبَنَّ أَحَدٌ > مِنْكُمْ قَائِمًا فَمَنْ نَسِيَ فَلْيَسْتَقِئْ ‏"‏ ‏.‏ > > Abu Huraira reported Allah's Messenger (ﷺ) as saying: None of you > should drink while standing; and if anyone forgets, he must vomit. Sahih Muslim 2026

Okay so, is it haram if I get 100,000 from someone and then buy gold with it and keep that gold for one year and then return back the 100,000 to the person with the profit I made? Is that profit I made halal?

Is an illegitimate child attributed to the husband, even if the adultery of the wife is proven, and it is also proven the child is not the husband's, but *Li'aan* isn't done by the husband? Is this Hadith from Sahih Muslim implemented? > حَدَّثَنَا سَعِيدُ بْنُ مَنْصُورٍ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَعَمْرٌو النَّاقِدُ قَالُوا حَدَّثَنَا سُفْيَانُ، بْنُ عُيَيْنَةَ ح وَحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، كِلاَهُمَا عَنِ الزُّهْرِيِّ، بِهَذَا الإِسْنَادِ نَحْوَهُ ‏.‏ غَيْرَ أَنَّ مَعْمَرًا وَابْنَ عُيَيْنَةَ فِي حَدِيثِهِمَا ‏"‏ الْوَلَدُ لِلْفِرَاشِ ‏"‏ ‏.‏ وَلَمْ يَذْكُرَا ‏"‏ وَلِلْعَاهِرِ الْحَجَرُ ‏"‏‏ > > *Sa'id ibn Mansur, Abu Bakr ibn Abi Shaybah, and Amr al-Naqid narrated to us: Sufyan ibn 'Uyaynah narrated to us: 'Abd ibn Humayd narrated to us: 'Abd al-Razzaq informed us: Ma'mar informed us, both of them on the authority of al-Zuhri, with this chain of transmission similar to it. However, Ma'mar and Ibn 'Uyaynah included in their hadith:* **"The child belongs to the bed." They did not mention, "And for the adulterer is the stone."** > > - [Sahih Muslim 1457b](https://sunnah.com/muslim:1457b)

I go to a non-muslim school with barely any muslim boys there, and the majority of them do not take their religion seriously. The school did not allow me to leave at lunch to pray at the mosque. I go to the school prayer room every Friday to pray Jumuah, however, I find myself to be alone there and that none of the other boys have showed up. Due to this, I resort to praying Dhuhr. Am I required to go around the school and find some boys every Friday and call them to pray with me? I tried this once with another boy, and he said he would come pray Jumuah with me next Friday, but he did not come. Am I sinful in this situation? I don't know what to do.

[Wikipedia](https://en.wikipedia.org/wiki/Early_Muslim_conquests) has a decent overview over early conquests of the Islamic empire. The expansion seems to have been one of the most rapid in history. I'm not aware of any Muslim scholar who opposed the expansionism that was pursued by the caliphate, neither that of the Rashidun, the Umayyads, or later caliphs. However, as far as I can tell, the dominant trend on islam.se seems to be to claim or suggest that warfare in general is a purely defensive construct in Islam, see e.g. [here](https://islam.stackexchange.com/a/1091/17702) or [here](https://islam.stackexchange.com/a/12766/17702) or [here](https://islam.stackexchange.com/a/33226/17702) . If that is correct, then the ulama likely opposed Islamic expansionism on doctrinal grounds, and no scholars would have condemned them as kuffar for doing so. **Question:** if any, which ulama opposed Islamic expansionism, what were their arguments for doing so, and what was the reception of their ideas in among the other ulama?

I love someone more than i love myself and she did the same. She would even cut her fingers before someone else will see her nails except me, we were more dedicated than someone could imagine.So we were trying to get married as soon as possible. My family and we two were ready to get married but her family hasnt yet agreed and mentally tortured her. However, she died recently. The heart i have given to her, i cant give it to anybody else not even in hereafter or in my dreams.The immense love we had, cannot be described even if i write thousand pages. if i really remember the things of this dunya. And people do not forget these things. If we two go to jannah, can i not marry her there? Im decided not to get married again, i will rather slay myself than marriage. And she is the result of my dua of whole ramadhan. I could feel every bit of it. No way on earth that she isnt the result of my dua of every fasting day. And a single dua is accepted while fasting in ramadhan, theres a clear belief in islam. And i heard loved ones, especially someone couldnt marry because of death will be reunited in jannah. Can someone give me any proper hope? Im doing good deeds so that she and i, both go to jannah together and i decided to isale sawab a part of my sawab of my whole life. Cause she is not in jannah instead she herself was a piece of jannah, my soul. I can never decieve her, not in this dunya,nor in the afterlife. She have her life as a proof. I must prove it too. I know we did wrong but we didnt do anything bad. I kept it pure.kindly give me proper hope. I beg someone

> It was narrated that "Abdullah bin Ja"far said: One day the > Messenger of Allah (ﷺ) seated me behind him on his mount, then he told > me something in secret that I will never tell to anyone. When he > relieved himself, what the Messenger of Allah (ﷺ) liked best to > conceal himself with was a small hill or a cluster of date palms. One > day he entered one of the gardens of the Ansar where he found a camel > that came to him, **groaning with tears in its eyes.** - Bahz and > "Affan said: When it saw the Prophet (ﷺ) it groaned with tears in its > eyes. - The Messenger of Allah (ﷺ) stroked its back and behind its > ears and it calmed down. He said: "Who is the owner of this camel?" A > young man of the Ansar came and said: it belongs to me, O > Messenger of Allah. He said: “Do you not fear Allah with regard to > this animal that Allah has put in your possession? It is complaining > to me that you keep it hungry and overburden it with work.” > > > Sahih (Darussalam) [ Muslim (342)] . > > Musnad Ahmad 1745 Arabic/English book : Book 20, Hadith 1745 Also according to islamweb.net this Hadith is sahih We know that animals don't shed tears out of sadness. Then why does this Hadith say it was shedding tears out of sadness?

It can be difficult for women to fully soak their hair while performing ghusl everyday / multiple times a day after marriage. I know there is a consensus that women with braids can pour 3 handfuls of water over their head while doing ghusl to wet the scalp fully but not the lengths. Does this apply only to women who wear braids all the time or also to women who braid their hair just prior to performing ghusl?

I accidently gave a translation of a tafsir of a verse to a non muslim about 2 weeks ago. I believed it was OK at the time. Recently I found out that the translation was not 100% accurate. Nevertheless it did not contain any very haram our unislamic ideas. I gave this information to a non muslim who most likely is still non muslim so they won't have believed it. Am I obliged to correct the mistake for them? I read somewhere that you are obliged to correct mistakes if you giving a false hadith to someone but my case may be different, I am unsure

**"....***As for the resemblance of the child to its parents: If a man has sexual intercourse with his wife and gets discharge first, the child will resemble the father, and if the woman gets discha***rge first, the child will resemble her. ...."** Reference : Sahih al-Bukhari 3329 In-book reference : Book 60, Hadith 4 That would mean that if the man had an orgasm first, the child would resemble the man. But that doesn't make sense, scientifically, it doesn't make any difference who comes first.

I'm in a haram relationship with a girl since 1 year and now we wanna make it halal but our parents won't accept because we are not enough aged for getting married. But we love each other so much and we can't live without each other and we got really close to each other. So now my question is can I marry her without her guardian's permission if I can then I'll continue our relationship by making it halal and after getting enough aged we would got married fully from the families willing too. I really hope you would answer my question.

The alleged error is that the quran refers to that semen creates the embryo but it is the sperm cells and not the semen itself, 1 sperm cell + ovum = embryo not semen+ovum sense semen is a lot of spermcells How can this be explained ? The author of the Qur'an describes the formation of a human embryo from fluids emanating from the man (and possibly also of the woman). This reflects the contemporary, but incorrect, view that the embryo is initially formed out of semen stored in the womb. In fact, semen is the vehicle for the sperm cells, one of which fuses with a woman's ovum in her fallopian tube, and the resulting cell divides and travels back into the womb for implantation. While English translations mention a "drop of seed", or "drop of sperm", the Arabic word in question literally means a small amount of liquid, a euphemism for semen.

The 4th verse of Surah al-Yusuf has two verbs رَاَیتُ which means I saw: > اِذ قالَ یوسُفُ لِأَبیهِ یا اَبَتی إِنّی **رَأَیتُ** اَحَدَ عَشَرَ کَوکَبا وَالشَّمسَ وَالقَمَرَ **رَأَیتُ**هُم لی ساجِدین Translation: When Joseph told his father, oh my father! I just saw eleven stars and the Sun and the Moon bowed down to me. Why is there an excessive رَأَیتُ here?

We know that when we speak about more than one of a thing in Arabic we should pluralize the noun just like in English. For example, three houses (ثلاثة منازل instead of ثلاثة منزل). But in 12:4 (Surah al-Yusuf, verse 4) we have احد عشر کوکب instead of احد عشر کواکب: > اِذ قالَ یوسُفُ لِأبیهِ یا اَبَتی إنّی رَأیتُ اَحَدَ عَشَرَ کَوکَبا وَ الشَّمسَ وَ القَمَرَ رَأیتُهُم لی ساجِدین Why does that not follow the rule?

In mainstream Islam, Quran desecration such as burning the Quran, is widely regarded as highly disrespectful and offensive, irrespective of the person's beliefs. This perspective suggests that such acts should not be permitted in any state. However, this view seems to conflict with the principle of freedom of speech, as exemplified by the 2023 Quran desecration in Sweden . **My question is whether there exists an established, possibly liberal, interpretation of Islam, particularly within fiqh or Islamic jurisprudence, that allows for the burning of the Quran by non-Muslims (e.g., atheists) within a state that protects freedom of speech. If such an interpretation exists, what reasoning does it provide to support this stance?** I guess the answer may depend on whether the state is Islamic. I am aware that in Sweden, during July 2023, nearly all heads of established mosques called for a total ban on Quran desecration . Nonetheless, I am interested in exploring whether Islamic legal thought encompasses varying viewpoints on this matter and how they reconcile it with the principle of freedom of speech.

I heard few sahaba's they got the ticket to heaven when they are in the earth: like **Umar R.A** and **Abubakar** 1. How many else got there?

Assalamualaikum, I've been constantly experiencing was was in all aspects of worship (do not read if ur facing the same situation as I ended up mimicking other people's obsessive actions as well) whether it is my wudhu that I have to redo 3+ more time or doubting the purity of my clothes, my pronunciation ect... or if I released discharge during prayer (this one always turns out to be false so it easier for me to ignore it ) but there's also mainly if I did one or two sajda. For the later one recording myself praying and then checking made me realize that I've always performed it well everytime. So can I not even second guess it even tho the doubt is strong and am I allowed to not repeat any Salah regardless of how doubtful am I at least until the waswas is gone? and will Allah hold me accountable for not acting upon anything until it gets better?