I live in canada. Traditionally ourfamily had very strong economics but in the past few years we have struggled. With 4 kids, a house morgage of 8k per month and living expenses of 6 to 7 thousand. Which we can not afford due to recently moving here and losing our business main source of income. Even after working nearly 12 hr per day the expenses have to be paid out of savings which has been used for years now due to being previously very well off.there is some gold jewllery but that is not investment it is just for wear. So to summarize do we have to pay zakat like if we are really struggling to make ends meet. We do not have generational wealth but like enough to last us for a bit of time to help stabalize.hope is to use it to later make a steady income stream. Have huge liabilities and have kids who are going to an age where they will have a lot of needs. Cant manage to spend time with them due to 12 to 15 hr work day. Thanks for your replies.

What is the punishment in this world for stealing from one's parents.

Salamun aleikum, I know that there were a meeting with God, before we were on this earth, testifying that only Allah is our God. My question is on this verse. > „They will say, "Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?"“ (Ghafir, Verse 11, Saheeh International) This verse says we died twice and were given life twice. So we died after this meeting, which I mentioned above, then our mother gave birth, so we are living, but we will die one day and at the end on the Day of Resseruction, we are raised again to life. It would be two and two. But before that meeting, were we not also raised to life, making it three „lifes“ and two „deaths“. Or is there no death between the meeting and our birth, but then it would be one „death“. It would be great, if someone clarifies. Thanks for answers.

Are stones superior for Istinja استنجاء? >حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا تَوَضَّأَ أَحَدُكُمْ فَلْيَجْعَلْ فِي أَنْفِهِ ثُمَّ لِيَنْثُرْ، وَمَنِ اسْتَجْمَرَ فَلْيُوتِرْ، وَإِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ نَوْمِهِ فَلْيَغْسِلْ يَدَهُ قَبْلَ أَنْ يُدْخِلَهَا فِي وَضُوئِهِ، فَإِنَّ أَحَدَكُمْ لاَ يَدْرِي أَيْنَ بَاتَتْ يَدُهُ ‏"‏‏.‏ > > Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "If anyone of you performs ablution he should put water in his nose and then blow it out and whoever cleans his private parts with stones should do so with odd numbers. And whoever wakes up from his sleep should wash his hands before putting them in the water for ablution, because nobody knows where his hands were during sleep." Sahih al-Bukhari 162 https://sunnah.com/bukhari:162

What type of stones are best for Istinjaa استنجاء? Presumably they should be very very *very* slightly rough for traction: https://en.wikipedia.org/wiki/Asperity_(materials_science) ... but of course not too rough. Is there any Sunnah on the particular types, qualities, grades & cuts of the stones? Any records of a particular type and cut of stone being manufactured for istinjaa? Would stones from a riverbed suitable for skipping be ideal? (Germane: I studied metallurgical science in University, so the question is being asked from a Sunnah standpoint, an engineering standpoint, and an end-user standpoint.)

**Authentically Attributed Books from the Salaf: Mainly Authorship and Transmission** Assalamualaikum, The books attributed to the early generations (Sahabah, Tabi‘in, and Atba‘ al-Tabi‘in). Some of these works are well-documented as having been written or dictated by the authors. Imam Malik's Muwatta is widely accepted as a book that can be reliably traced back to him through a single narrator (yahya bin yahya), ensuring its authenticity as his direct work.I've heard similar things about Maghazi of Musa ibn ‘Uqbah, which is also considered a direct contribution of his but not sure if that's true, Allahuaalam. But for instance, discussions on this forum have pointed out that Tafseer Mujahid is not truly a written work of Mujahid himself but rather a collection compiled through many different narrators in its chain. This raises an important question about attribution: Can we call a book the work of a scholar if it is merely a collection of narrations attributed to him rather than something he compiled himself? If we were to compile all the ahadith that include Abu Huraira in the chain and label them as “**Abu Huraira’s book**”, that would be incorrect. This is because the role of an author like Imam Bukhari was not merely to collect narrations but also to arrange them purposefully—through chaptering, sequence selection, and the placement of opening and closing ahadith—beyond its raw content. **Other Authentically Written Books from the Salaf** This brings us to the central question: *What other books from the earliest generations of Islam(first 3), Tafseers, Seerahs, Ahadith Collections or other works can be confidently attributed to their authors?* If we consider Imam al-Shafi‘i as an Atba‘ al-Tabi‘in, we do have clearly documented books like Al-Risalah and Al-Umm, then ofcourse the Muwatta and Maghaazi or Ibn 'Uqbah. But beyond these, identifying works or similar writings from this period is challenging. For instance: Tafseer Ibn Jurayj – Is it a direct book authored by Ibn Jurayj himself, I have found it difficult to verify this. Tafseer Maqatil ibn Sulayman – Does an authentic version of this work exist, and was it actually written by him? Tafseer Sufyan al-Thawri – Can we confidently say this is his book, or is it another case of later transmission and compilation? The Virtues of Makkah (Sheikh Hasan Al Basri) - is it truly by him? **SUMMARIZED QUESTION** Are there any books from the Companions, the Tabi‘in, or the Atba‘ al-Tabi‘in that we can be certain were truly authored or dictated by them? If so, which ones? And in cases where authorship is disputed, how can we determine whether a work is genuinely their book or merely a later compilation of their statements? Looking forward to insights on this topic! JazakAllah

What are the Quran verses that directly or indirectly said Allah is infinite in all aspects? I translated the word "infinite" to Arab and I got لانهائي (lianihayiyi), لانهائي, لا نهاية, مطلق (mutlaq) and others and I cannot find the word in Quran.

I don't mean to bother you. I am not Muslim, but I have deep respect for your faith and work and study with Muslims on an almost daily basis. I have noticed that some of my Muslim friends do not eat certain foods. Can truly necessary medications--insulin, for example--be exempt from Muslim dietary rules? I know God would never want a person to actively harm or kill him- or herself without very, very good reasons. I have learned that people who are ill or very elderly are not expected to fast during Ramadan, and people are asked to go on the hajj only if they can afford it. My true interest is the core of Islam. As a Quaker, I believe any religion that leads a person to find the love and truth within and live it with all people has something precious from which I can learn and enrich my own faith. I was just curious about the dietary laws.

I am willing to accept the argument that one shouldn't trust the bible as it has been changed so many times. There are many inconsistencies in the bible, but what if we had the original bible? What if we had access to the original texts, would we still need the Qur'an? I mean Why debate when all we need to do is go to the source of the text.

Is it appropriate for a 21-year-old daughter to sleep in the same room as her parents, on a separate bed, while they engage in a physical relationship? Does Islam or any ethical perspective provide guidance on whether this situation is acceptable in terms of privacy, modesty, and family boundaries? Additionally, if other rooms are available but the daughter is afraid of sleeping alone in the light, what alternative solutions can be considered to address her fear while maintaining proper privacy and boundaries?

I have a instragram page so if i add logo of betting website/app and earn money from them then it will be haram or halal

As far as my limited understanding of Islam. A man should keep the balance between providing for his family (wife and children) while staying devoted to his Mother. My Mother once told me that a Son should be devoted and obey his mother no matter what. She gave me one example that "If a Mother asks his Son to get a divorce, then he should get a divorce, no questions asked". Although I am also aware that a divorce is the most hated permissible thing to Allah. So which one we should follow? Stay devoted and obey to the Mother to get a divorce, even though it will break a family and potentially break a child's future? Or stay committed to the marriage?

A long ago I read that according to Islam it's possible for Christian to be Christian and eat pig and drink wine while being in a status of d'ima (or something like that). Is that true, or it's forbidden also for non-Muslims according to Islam? N.b. This question may be practical in some Muslim countries. According to Islam, do they need to let Christians drink wine and eat pig or it's forbidden also for them if we are talking about sharia?

Assalamu Alaikum. I am a woman and I usually have discharges before my periods start. And occasionally its not related to my period as well. I read in some places that the discharge is pure. But again in some places it says u should not pray with impure (with discharge) clothes. So is it something like it is pure but makes the clothes impure or anything?

If one is traveling during maghrib or isha and arrives home after isha starts, is maghrib prayer still valid if you pray it at home? Or must we pray maghrib while traveling for it to be valid? **Clarification:** We can combine isha and maghrib while traveling. If we delay maghrib and arrive home during the time of isha, is maghrib prayer still valid?

> Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators. > Qur'an 23:14 In this verse Allah says "... and We made the lump, bones ...". But the lump doesn't totally convert to bones, only a part of it does. So isn't this wrong? Again some might answer this by giving this translation, "... and We made (from) the lump, bones ..." But the Arabic word 'من' is absent here. That means that Allah didn't say that, rather it was put there by the translator. How do you explain this matter? I might be wrong so please forgive me, I'm a human after all.

From what stage is it considered adultery with a married woman? I mean from the time she entered here man's house or from the time she agreed to be his wife and still didn't enter his house?

Assalamu alaikum, there is a hadith, sahih bukhari 3618 , that has been in my mind for a while. So here it is : > "Allah's Messenger (ﷺ) said, "When Khosrau perishes, there will be no (more) Khosrau after him, and when Caesar perishes, there will be no more Caesar after him. By Him in Whose Hands Muhammad's life is, you will spend the treasures of both of them in Allah's Cause." So as you can see here the prophet Muhammad S.A.W prophecies that when the current khosrow (i.e persian king) perishes or dies, there will be no khosrow after him, this is true and actually happened as when Yazdegered III died during the islamic conquest of persia, there was no more persian kings after him and his dynasty was extinguished. Now in the rest of the hadith, the prophet says that when Caesar (i.e Roman emperor) dies, there will be no more Roman emperor after him. But, historically there were a multitude of Roman emperors after Heraclius (The Roman emperor during the time of the prophet p.b.u.h) up until 1453 at the fall of constantinople. How to understand this seeming difficulty? I kindly ask for your answers if you have a good explanation. Walaykum assalam.

I have approached a Madhva Hindu to discuss religion with him. The Madhvas follow a particular school of Vedanta in Hinduism called Dwaita Vedanta that had been, according to the Madhvas, revived by a philosopher named Madhvacharya . It is a monotheistic school of Hindu philosophy that believes the Vishnu to be the Supreme Being and the gods (called devatas) are His great devotees (akin to the Abrahamic concept of angels). The Madhva I talked to when discussing religion said he respected many parts of Islamic law, appreciated Muslims' staunch faith in monotheism, and believed that the vast majority of Muslims are good people. He also believed, when he learned about Mohammad (peace be upon him), that Mohammad was probably a good-spirited man with a simple heart. **However, when he learned about Islamic views on God, he considered it blasphemy. He mentioned that his religion staunchly upholds the absolute perfection of the Supreme Being. He said that an absolutely perfect God is completely blissful and can never have any incentive to create souls and therefore souls were always coexisting in God. He said to believe otherwise means to accept God as not perfectly blissful and therefore not perfect.** When I further tried to discuss with him, he went in great detail to counter me. He made the following arguments to assert that the his religion and the Hindu scriptures (Vedas) are correct. He also said that the arguments he gave were not his but can be found in the works of Madhvacharya such as *Tattva Sankhyaanam,* etc. The Madhvas worship Madhvacharya as the great messenger of Vishnu and the Madhva I talked to asserted that only a true messenger of God can provide strong, scripture-independent arguments for the existence of his Lord and the veracity of the scriptures that extol his Master. The arguments can be summarized as follows. He used some modern terminology for ease of presentation. >>The world we see contains composite entities. A composite entity is a dependent reality because it depends on its components. The universe is a composite entity and therefore is a dependent reality. It also consists of dependent realities. There cannot be an infinite chain of dependent realities because then nothing will ever come into existence. Therefore, these dependent realities depend on a common independent reality. Let us call this God. **God must be a fundamental entity since a composite entity is a dependent reality. The dependent realities are controlled by God and this requires the independent reality to be intelligent. Thus God is an intelligent being who knows**. Vishnu is the Supreme Being. >>From then one can start drawing the following conclusions under **the assumption that the Supreme Being is an embodiment of absolute perfection**. This assumption can be used to understand the diversity in the world. >>***The supremacy and blissfulness of Vishnu imply the eternality of the Jiva Atmas (which means individual souls)***. Because the Supreme Lord is always perfectly blissful, He is eternally self-satisfied. Therefore He has no reason to create Jiva Atmas to worship Him or to punish. Since He is supreme, there can exist no agent that creates souls without His will. Hence Jiva Atmas were never created and eternally exist with Him. ———————————————————— **Correction:** I talked to a more experienced follower of the Madhva philosophy and he said that the Madhva follower I talked to got the origin of souls argument wrong. This experienced follower said that according to Madhvacharya, souls though beginningless, are not without cause. God is the only entity who is beginningless and without cause. Souls came into existence in the beginning of reality (the infinite past) as an immediate consequence of His supremacy and Him being an embodiment of truth and absolute perfection. He said that God is an embodiment of truth and that it is the intrinsic nature of truth to maximize to the fullest extent possible while remaining unaltered. Because God is Supreme His powers cannot be checked. Thus God, whose intrinsic nature is to maximize to the fullest extent possible, instantaneously (in zero seconds because nothing can limit His powers) created an infinite number of reflections (Pratibimba in Sanskrit) and these are the individual souls. Thus from the very beginning (infinite past) there were an infinite number of souls. Thus souls are beginningless but not without cause. God is the only beginningless entity who is without cause and so He is special. In response to Islam’s criticism that the beginningless of souls and God is an assassination of His grandness, the more experienced Madhva follower said, “Not so. The beginninglessness of God is of a higher status than that of others because He is independently beginningless while souls, fundamental matter, and the ontological duality are dependently beginningless. Thus, God alone is The Beginningless One due to His independence. The fact that you can be beginningless and still not surpass the beginningless of God elavates His status even further. What makes the philosophy of Madhvacharya unique is that it elevates the status even higher than the status given to Him in other monotheistic schools because Madhvacharya showed what others thought was unimaginable. Thus when the Vedic concepts of reincarnation and beginningless of souls only serve to show the majestic grandeur of God.” ———————————————————— >>***Because the Supreme Lord is solely independent, all of the Jiva Atmas are under His control.*** They cannot act, grow, and develop on their own. >>Let us make the reasonable assumption that the number of Jiva Atmas is infinite. ***An Infinite number of Jiva Atmas imply the existence of unique intrinsic personalities from an application of Chatton's anti razor ("If three things are not enough to verify an affirmative proposition about things, a fourth must be added and so on.")***. There are an infinite amount of Jiva Atmas, each unique from the others. Because there are infinite Jiva Atmas, there exists all possible intrinsic personalities which can be classified as follows: those who want to love God (mukti-yogas), those who want to remain in sense pleasures and not love God (nitya samsarins), and those who want to hate God, yagnas, moral rules, and those who love Him (tamo yogas). **After all, if there are an unlimited number of souls, what is preventing a hater of God from existing? Nothing, and so by application of the anti razor, we can posit the existence of haters to make reality complete and comprehensive.** There is a whole range of intrinsic natures that fall into the category of divine natures. The same is true for demonic natures and in-between natures. The mukti-yojas can thrive only in a blissful and loving environment filled with devotion towards Lord Vishnu while the tamo yogas can thrive in a painful and agonizing environment filled with hatred towards Lord Vishnu. (of course, anyone can thrive in a blissful environment, but if tamo-yogas are given a blissful environment then there would be no sense of justice in the universe: if perverse and spiteful people get bliss, what is the point of being good, kind, and cooperative?) >>***Intrinsic natures of the Jiva Atmas imply the existence of the desire to achieve appropriate happiness and the incentive to immediately act to get that preferred bliss***. Each Jiva Atma wants to achieve happiness that is on par with its intrinsic nature. They therefore have a natural incentive to act in a way to get their preferred happiness. No Jiva Atma is unsure of its intrinsic nature and therefore those who did not want to act at the very beginning (i.e. from the infinite past) are the ones whose intrinsic personality is to remain absolutely aloof from loving and hating God. These Jiva Atmas would choose, in the very beginning, to remain in a coma-like state so that they are forever unaware of their surroundings. For them, happiness is no awareness and no experience. >>***Lord Vishnu’s all-blissful, all-merciful, and perfectly just nature implies His desire for each Jiva Atma to grow and develop to their full potential and reach its desired state of happiness without successfully infringing on the intrinsically desired happiness of other Jiva Atmas existed for all time. There was never a time He did not want the Jiva Atmas to grow and develop towards their destiny because Lord Vishnu’s all-blissful, all-merciful, and perfectly just nature implies He never wanted to delay any Jiva Atma from achieving the perfection it intrinsically prefers.*** Therefore, Lord Vishnu, from the infinite past, actively drives the dependent Jiva Atmas through His will. His will is an embodiment of perfect justice based on cause and effect. Karma is therefore a system that takes each Jiva Atma to its intrinsically preferred state appropriate for its exact nature. Jiva Atmas having divine (demonic) intrinsic natures will eventually reach Lord Vishnu (eternal damnation in Andha-tamas, a place where immense pain and agony serve to reinforce these Jiva Atma's desire to hate Him and a place where these unique entities can thrive) and those whose intrinsic natures are in between the divine and the demonic are destined to stay forever in worldly existence. The grace of God is with everyone due to His perfect nature and everyone will reach their preferred salvation, but salvation does not need to mean attaining the abode of Lord Narayana. Lord Vishnu’s all-merciful nature reflects the absence of an iota of bias in Him. >>Note: Experience also shows that everyone’s life is different and therefore it is quite reasonable to say that the trajectories of two Jiva Atmas can never be the same (but can be very similar). The nature of trajectory is determined by the intrinsic nature. Therefore, no Jiva Atma’s intrinsic nature exactly matches that of another Jiva Atma; however, two Jiva Atmas can have very similar intrinsic nature >>**Omniscience of Vishnu implies predestination for everyone.** The omniscience of Lord Vishnu, who is not under the control of time, implies that He can see, at once, the exact trajectory each will take to meet its ultimate fate. He sees exactly how each Jiva Atma will forever respond to righteousness, unrighteousness, etc. **For an infinite being whose knowledge is perfect and infinite, “forever” is not unbounded and not unknown for Him**. >>***All of this implies the existence of reincarnation from the infinite past.*** Each Jiva Atma wants to achieve happiness that is on par with its intrinsic nature. They therefore have a natural incentive to act in a way to grow and develop to their full potential and get their preferred happiness. Since they were in His will of perfect justice from the very beginning, all Jiva Atmas began to act from the very beginning. Currently, we all know we were born from our mother's womb and see ourselves acting. Since the Jiva Atma within my physical body has been acting from the infinite past, the Jiva Atma within my physical body has reincarnated and had lived as other beings in the past. ***The correct argument for reincarnation rests on the unshakable conviction that the Supreme Lord is the embodiment of perfection and perfectly loves us all***. >>Experience shows there are two types of bodies: those that only have a yoni (biological female) and those that have a linga (biological male or biological hermaphrodite). Of these two, the latter is intrinsically stronger, more dominating, and more suitable for pleasure. For instance, the males experience more pleasure during intercourse and are more likely to reach orgasm than the female body, underscoring that males satisfy their sexual needs more often than females. Because there are an infinite number of Jiva Atmas, all possible kinds of individual souls exist. We can divide them into two categories: souls that are eligible for a body with only a yoni and souls that can become eligible to have a body with a linga. The latter souls are of course eligible to have a body with only a yoni because if they are qualified with a body with more pleasure than they are naturally qualified to have a body with less pleasure. Let us define the former category of souls as female souls and the latter category of souls as male souls >> **If you believe that God is absolutely perfect, then you will believe that He never created souls and that reincarnation exists. Since you believe that God created souls and do not believe in reincarnation, you were told not to believe in a perfect God. That is a character assassination of the Almighty Lord** The Madhvas, thought monotheists, still worship the gods (devatas) and still pray to them. However, they do not worship the gods as God but as great devotees of the Supreme Being who are eternally superior to humans. They only pray to the gods for devotion to the Supreme Being because only such a prayer, according to them, makes the gods happy. **My Question: How to respond to this?**

I was curious to know why people give citation from hadith? I have no intention to say that any of the hadith is false. The Quran will surely not be changed but like the other books changed, can't there be a fitna over hadith changing?