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.

I suffer from depression and have been on medication for many years which works and this may be a factor. However I go through phases of being bored. Same routine, same daily predictable job, etc. Very predictable. Even in spare time I'm bored. I like to sleep. You may say you should listen to the Qur'an. I do but as I don't know Arabic I don't get the full benefit. Other things like TV, films and music are haraam by the majority of scholars so I can't entertain myself via them. Is there any advice in Islam on this or any practical advice you may have please?

Me and my fiancé are planning on having a nikah soon, but I have been researching the topic and my parents and family are all non-Muslim (I have converted to Islam after meeting my fiancé). But I need a Muslim wali with me when we do the nikah, so I was just wondering what I can do? And how can we have a ceremony after the nikah that my family can attend if they can not come to the nikah because they are not Muslim? I am very confused and I hope you can understand what I am trying to say, I would love for my parents, brothers, uncles and aunties to be there because it is a special day for us.

Dear brother and sisters. I met a girl abroad, who is not a Muslimah. She is willing to accept Islam and I want to do nikkah with her to save myself from committing zina. Nikkah is only for the sake of ALLAH and to save me, my soul from Jahannum. I travel abroad frequently for my business and it is harder to live longer time period without a wife. All of her family is non-muslim and they preach Christianity. Thus, they will never agree and she is even scared to ask her family if she can become a Muslimah and get married to a Muslim man. She will not have a wali from her family for sure. That is almost 100% closer to impossible. I have 2 friends, with a good character and I can arrange an Imam from Masjid to do nikkah with her after she do her Shahadah. I will write the Nikkah conditions on the paper and I will sign, she will sign, 2 Muslim men will sign and Masjid Imam will sign. I will give her mahr at the time of Nikkah. So, the Nikkah will be announced and I pray to ALLAH to forgive if anything is not right and make her halal for me through Nikkah. Our intentions are good and we will do everything possible according to Islam. Please advice my brothers and sisters if I'm doing anything wrong or if I need to do something extra. May ALLAH guide us all and forgive our sins and may ALLAH give reward to those who advice. Thanks

What should we do if we need help of beings other than Allah in necessary situations?

I do printing shirts and clothes. Is it haram for me to print shirts for church groups with pictures of Jesus and all

Collection Sahih Bukhari Dar-us-Salam reference Hadith 3200 In-book reference Book 59, Hadith 11 USC-MSA web (English) reference Volume 4, Book 54, Hadith 422 Narrated Abu Huraira: The Prophet (ﷺ) said, "The sun and the moon will be folded up (deprived of their light) on the Day of Resurrection." This hadith says the sun and moon will be folded and the explanations say Takwir means folding a turban or garment. this will cause it to lose its light. if the sun and moon are spheres then how can it be folded. does this mean sun and moon are flat disks? is there anything to prove against it being flat? The quran is surah Takwir also says the sun will be folded

We know that bilqis accepted Islam after she met prophet suleiman. Do we have information on bilqis continuing as queen after acceptance of Islam? > No people who appoint a woman as their leader will ever prosper.” (Reported by al-Bukhaari, 13/53)

I was raised with the belief there isn't a god, I want to believe but my mind doesn't really let me. Can I still be Muslim/how can I start to truly believe?

So, there's a debate whether cracking is allowed or not since some people argue that it isn't the same as stealing since there's no physical stuff involved. And there's another argument where if the dev is a jerk (such as selling expensive but bad stuff, not granting you to be able to play the game forever, etc) it's ok to crack. So does this affect the law that cracking is steal some form of stealing? Please answer with some of supporting law such as hadith, so i can be more sure

Allah says: > And if you obey most of those upon the earth, they will mislead you from the way of Allāh. They follow not except assumption, and they are not but misjudging. > > [Quran 6:116](https://quran.com/al-anam/116?translations=20) Does it mean that the majority always happen to be wrong? Can it also be used to disregard the opinion of the majority of the scholars (as I've noticed some folks doing so with the verse)? Is it open to interpretation? What is interpretation of the sahaba and the scholars on "most of those upon the earth"?