I recently shifted to European country and for my surprise there are no bidet or Muslim showers, so I was told that people use toilet paper. Given that, does one ablution break or does one have to do it again (sometimes your out of house). Is there any fatwa for it about cleanness and ablution?

The maxim الْيَقِينُ لَا يَزُولُ بِالشَّكِّ ‘Certainty rules over doubt’ is used by many scholars. I want to know where this Maxim was derived from Also is there an ijma for this Maxim?

If a woman has breast feeded a girl once for a very little time and the same woman has a son, is it permissible that her son and that girl marries( she has breast feeded only once to that girl). They have already fixed the marriage.

During Ramadan I would pray after it’s prescribed times without knowing it’s haram to do so. Later I found out that all my prayers during Ramadan were invalid due to this habit. Since my prayers were invalid in Ramadan are my fasts accepted? Because I hear if one doesn’t pray during Ramadan his fasts won’t be accepted. and in this case I did pray but my prayers weren’t valid

money earned by haram means and given to charity will not benefit. if I earn money in a haram way, invest it in a halal business, will this money be considered halal? sort of launder money

In the chain of narration (sanad), it is often written in English: 1. Some narrator in the authority of some other narrator 2. Some narrator informed some other narrator 3. Some narrator related before some other narrator I wish to understand the meaning of each of this statements. My questions are - 1) Do the said English phrases have the same meaning (maybe very little difference)? 2) If not, what is the implication of each? a. Especially 'Some narrator related before some other narrator' sounds a bit odd. What does 'related before' mean? b. What does 'in the authority of' mean? c. How did some narrator 'inform' some other narrator? Orally? By letter? Sent a messenger? Example: "Shams al-Din related before us; he said:" from Ibn Sa'ad. > The Shaykh, the Imam, the Hafiz, the most learned, the well versed in genealogies, Sharaf al-Din (the glory of religion) Abu Muhammad Abd al-Mumin Ibn Khalaf Ibn Abi al-Hasan al-Dimyati (may God show him mercy) informed us, and I was hearing; he said: The Shaykh, the Imam, the Muhaddith of Syria and the trusted Shams al-Din Abu al-Hajjaj Yusuf Ibn Khalil Ibn Abd Allah al-Dimashqi related before us; he said: Abu Muhammad Abd Allah Ibn Dahbal Ibn Ali Ibn Karah related before us; he said: Al-qadi Abu Bakr Muhammad Ibn Abd al-Baqi Ibn Muhammad Ibn Abd Allah al-Ansari related before us; he said: Abu Muhammad al-Hassan Ibn Ali Ibn Muhammad Ibn al-Hasan Ibn Abd Allah al-Jawhari narrated on the authority of Abu Umar Muhammad Ibn al-Abbas Ibn Muhammad Ibn Zakariyya Ibn Yahya Ibn Mu'adh Ibn Hayyawayh al-Khazzaz (silk merchant), from (i.e. on the authority of) Abu al-Hasan Ahmad Ibn Ma'ruf Ibn Bishr Ibn Musa al-Khashshab (timber merchant); from (i.e. on the authority of) Abu Muhammad al-Harith Ibn Muhammad Ibn Abi Usamah al-Tamimi from (i.e. on the authority of) Abu `Adb Allah Muhammad Ibn Sa'd Ibn Muni (may God show him mercy); he (i.e. Ibn Sa'd) said: Also look at the English translation of the first paragraph of this page - https://www.bukhari.tv/sanad/ : > A reading on the authority of his sheikh, the knowledgeable and beloved Abd al-Qadir bin Ahmad al-Saqqaf, and he narrated it on the authority of his father, Imam Ahmad bin Abd al-Rahman al-Saqqaf, who narrated it. A reading on the authority of his sheikh, Imam Ali bin Muhammad al-Habashi, who narrated it on the authority of his sheikh, Imam Aidaroos bin Omar al-Habashi, and it is the Musnad of Hadhramaut and his name is proven. “Nahhat al-Fattah al-Fatir fi the chains of transmission of the great masters,” in which he mentioned its chain of transmission in his narrations, on the authority of his sheikh, Imam Abdullah bin Ahmad Basudan, who said: I narrated it on the authority of our sheikh, Sayyed Imam Omar bin Abdul Rahman al-Bar, on the authority of our sheikh and his sheikh, Sayyid al-Baqiyya, Hamid bin Omar bin Hamid Al Abi Alawi. On the authority of his beloved sheikh Abd al-Rahman bin Abdullah Belfaqih, on the authority of his sheikh al-Musnad al-Hasan bin Ali al-Ujaimi and Sheikh Ahmad bin Muhammad al-Mathili, on the authority of their sheikh, the hafiz of his time, Muhammad ibn Ala al-Din al-Babli, and he narrated it on the authority of Abu al-Naja Salem bin Muhammad al-Samhouri, on the authority of the conclusion of the hadith narrator, the star Muhammad ibn Ahmed Al-Ghaiti, on the authority of Sheikh Al-Islam Zakaria bin Muhammad Al-Ansari, on the authority of the Commander of the Faithful in Hadith, the Hafiz Ahmed bin Ali bin Hajar Al-Asqalani, on the authority of his sheikh Ibrahim bin Ahmed Al-Tanukhi and Abdul Rahim bin Razin Al-Hamawi, on the authority of Abi Al-Fadl Ahmed bin Abi Talib Al-Hajjar, on the authority of Al-Hussein Al-Mubarak Al-Zubaidi, on the authority of Abu Al-Waqt Abdul Awal bin Issa Al-Harawi, on the authority of Abu Al-Hasan Abdul Rahman bin Al-Muzaffar Al-Daoudi, on the authority of Abu Muhammad Abdullah bin Ahmed Al-Sarkhasi, on the authority of Abu Abdullah bin Muhammad bin Yusuf bin Matar Al-Farbari, on the authority of the Commander of the Faithful in Hadith, Abu Abdullah Muhammad bin Ismail Al-Bukhari May God Almighty have mercy on him....

I have read that gambling, pornography and alcohol among other things are haram. So would ownership in cam-girl industries and casinos, be considered haram also? Even if the person does not necessarily participate in these activities himself?

Assalamu Aleikum, I moved to Moscow for a certain reason, we all know what the attitude is towards Muslims here, it is impossible to pray anywhere except at home, the question is, I was offered a job at a bank, namely as an IT analyst, that is, I am not connected with interest, the bank itself is Turkish, it has prayer rooms and the bank itself is opposite the mosque, I plan to get experience here and in 2 years repent of this institution, what should I do? Is this haram and is my salary haram?

I'm assuming, Repentance is the condition for "redoing" shahadah. Another assumption made by me is the foundations of religion (Asl ad deen) is same from first jinn to last human. In the incident of calf and bani israil . Allah set execution as condition for acceptance of repentance for those muslims who worshipped the calf. > However, Allah did not accept the repentance of those who worshipped the calf except by death. Those who were willing to be executed would receive Allah’s pardon and enter jannah. Those who did not surrender themselves for execution would never be forgiven by Allah. This was a gruelling trial of sincerity the whole of Bani Israel, because Allah had commanded that the wrongdoers were to be executed by the hands of the believers. Source: https://hadithoftheday.com/prophet-musa-as-part-v/ Since repentance wasn't accepted by Allah until execution, how did muslims of bani israil redo shahadah after committing major shirk? So ultimately the question, where is it mentioned in Quran and sunnah that a muslim who commits major shirk needs to redo shahadah? Islamweb doesn't say to repeat shahadah to a person who commited shirk. https://www.google.com/amp/s/www.islamweb.net/amp/en/fatwa/89591/

I'm muslim and im in a relationship with a Muslim girl. And our distance is too much.that's we we never meet each other. I know our distance was too much but our understanding was so perfect. I want to nikah with her after getting a job.But for this moment i have only 3-4 years.will allah together us?🫠

is it enough to wash private part just with water until madhy or mani is gone. I mean when we wash our private part with water only there is traces of mani or madhi on tip area which can be removed by soap. can i know is it sufficient to wash with water only without using soap or do we need to wash completely

Does not taking a second wife (even after being able to treat wives fairly) fall under the category of imitating disbelievers? I heard that Abd ul aziz bin baz stated that in his book. Is it true? If a man is happy with one wife and doesn't want to take another (even after being financially stable to support second wife),then is he imitating disbelievers or going against sunnah?

Does Quran 21:31 mean the mountains prevent the earth from moving also same with Jami` at-Tirmidhi 3369 can someone explain it to me? Because the verse says that the mountains prevent the earth from moving and I am confused. Quran 21:31 > And We have placed firm mountains upon the earth so it does not shake with them, and made in it broad pathways so they may find their way > Jami` at-Tirmidhi 3369 >The Prophet said: “When Allah created the earth, it started shaking. So He created the mountains, and said to them: ‘Upon it’ so it began to settle.

A company is doing scams and our job is to filter the customer. For example we are supposed to ask the customer some questions and tell him to do tasks and to get money, he will get money for the tasks and our work is done. Then we forward the customer to someone else and they perform the rest of the scam. Is working like this Halal or Haram? Because what we tell the customers is right but we know in future they will be scammed.

I am looking for a professional answer to the following question. I have read books claiming that Allah is not a "God." One of the authors is famous. While technically analyzing the statements of the author, I need a certain level of knowledge in Arabic. **Question:** >If we translate the phrase of the Kalimat al-Tawhid ("La ilaha illa Allah") as "There is no God, only Allah," then, if Allah is definitively not a god, the particle illa (إِلَّا) should technically indicate an exception munqati' (disconnected exception) rather than muttasil (connected exception). My question is purely technical, not philosophical: If Allah is definitively not a God, then in the phrase Kalimat al-Tawhid, is the exception particle munqati' or muttasil? I seek an **authoritative** answer, as I couldn't find a definitive explanation anywhere online. I am aware that "Allah" is a proper noun, whereas "God" is not. Therefore, I understand that the name "Allah" cannot be translated as "God." However, this does not necessarily mean that "Allah" is definitively not a "God". --- Here is a quote from the author: >The Meaning Of The Word Of Unity The Word of Unity: La ilaha illallah, comprises the foundation of the Islamic faith. > >Taken literally, it means: There is no god, only Allah. > >If we evaluate its meaning… La means No, ilaha means god, i.e. there is no god. > >Note that, the first part of the word of unity is a denunciation: there is no god, there is no deity, after which it establishes the realityilla Allah, there is ONLY ALLAH! > >It is of paramount importance that we understand how big a mistake it would be to evaluate and translate this statement according to the colloquial language spoken by the Arab population today. > >Let us give an example. The Arabic statement: La rajulun illa Ali can be translated literally as: ‘There is no real man except/but Ali’ or ‘There is no man like Ali’ or ‘Among the men none are Ali’s alike’ (note that all of these statements denote there are in fact other men, but they are not like Ali). However, when the word illa is used in conjunction with the word ALLAH it does not mean ‘a god like Allah’, that is, it should not be understood as ‘there other gods, but none are like Allah’, as the very meaning denoted by the word ALLAH invalidates this supposition from the onset. > >Just as the auxiliary verb was (khaane), when used in conjunction with Allah, loses its general meaning and is taken as the present simple tense, when the word except (illa) appears next to the word Allah it also loses its general connotation and is taken to mean only. Here is an example: > >KhaanALLAhu gafurur rahiyma cannot be translated as ‘Allah was Ghafur and Rahim’as the qualities denoted by the Names of Allah cannot be subject to time; they are ever present and ever effective. > >Similarly, illa Allah cannot mean except Allah, which denotes the existence of others, but must be understood as only Allah! > >The compositional qualities of the One to which the word Allah refers, does not accept the existence of another, especially that beside itself. > >Hence, khaane, illa and all other expressions that denote time and (other) existence must be construed appropriate to the meaning of Allah when used in conjunction with it. Otherwise, it will inevitably result in the conception of a god beyond! > >Now examining the Word of Unity: There is no God, there is only Allah in light of this consideration, the first message that we are given is There is no god. Only after this definite denunciation we are told ILLA ALLAH. As explained above, because the word illa is used besides the word Allah the only correct construal of this statement can be ONLY ALLAH as opposed to except Allah or but Allah for there is no other being in existence to which Allah can be compared to or excluded from! Therefore, in order for the UNITY and ONENESS (non-duality) of the Islamic faith to be communicated correctly, the Word of Unity must be understood and translated accurately. > >Indeed, there is only Allah, and Allah is not a god to be deified, idolized or worshipped, as per the message ‘there is no god’! In fact, Allah isn’t even a god that is beyond man and creation! > >So, what is worship as opposed to servitude? > >To deify or worship something necessitates the existence of a god. That is, the very act of worshipping someone or something means there is a worshipper and one that is worshipped. This leads to duality. There is a you as an individual, and then there is your god who is beyond you, and you worship this god. Clearly, this is an interaction between two parties. We may say then, that worship, in this context, refers to the collection of all the activities that are done in respect to this earthly or heavenly (exterior) God.

Allah has given us feelings, willpower, and thought processes. This is sufficient to justify what we choose to engage in something good or bad. I find it very confusing why in Islam there exists 'Shaitan'. For every bad act, why we blame Shaitan and not ourselves.

I have read on a offical islamic fatwa site that parents who kill their child cannot be killed in retaliation for this, but the hadiths are all daif. http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&lang=E&Id=138307 http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=200403 And in the classic manual of Islamic law, Umdat as-Salik wa ‘Uddat an-Nasik, we read: **Qisas is obligatory on whoever kills a person purely intentionally and aggressively (that is, not in self-defense). But qisas is not applicable on children or the insane under any circumstances, nor is it applicable on a Muslim for killing a kafir, nor on a free man for killing a slave, nor on a dhimmi for killing an apostate, nor on a father or a mother (or their fathers or mothers) for killing their child, or their child’s children.** **Narrated Suraqah bin Malik bin [Ju'shum]: "The Messenger of Allah (ﷺ) judged that the son is to suffer retaliation for [killing] his father, but the father is not to suffer retaliation for [killing] his son."** **Grade : Da'if (Darussalam) Reference : Jami` at-Tirmidhi 1399 In-book reference : Book 16, Hadith 15 English translation : Vol. 1, Book 14, Hadith 1399** **It was narrated from Ibn 'Abbas that the Messenger of Allah (ﷺ) said: “A father should not be killed for his son.”** **Grade : Da'if (Darussalam) English reference : Vol. 3, Book 21, Hadith 2661 Arabic reference : Book 21, Hadith 2763** **Narrated Ibn 'Abbas: that the Prophet (ﷺ) said: 'The Hudud are not carried in the Masjid, and the father is not killed for the son."** **Grade : Da'if (Darussalam) Reference : Jami` at-Tirmidhi 1401 In-book reference : Book 16, Hadith 17 English translation : Vol. 3, Book 14, Hadith 1401** But these hadiths (although numerous) are all weak so why do they abide by this ruling? Is a mistake, please clarify the matter?

I was selected as an Ameer of a college and I don't have enough Islamic knowledge. How can I lead them? But I have passion and insight of what it is because I have in an MSSN for some period of time

If someone did wudu once in a day and prayed all the five prayers with just that one wudu, is it permissible even if he did not do anything to break the wudu?

Is Qur'an the sole source of guidance of Muslims? I am a non-muslim university student reading Islamic studies. This is a question I need to answer for a current essay .