*In the name of Allah Ar-Rahman Ar-Raheem. All praise is to Allah. Allah's blessings be upon Muhammad and his holy household.* My question is this, **What is Tamjid, Thana?** In Hadith compilation Al-Kafi, in the book of supplication, our holy Imams teach us to say Tamjid, Hamd, Tasbeeh, Thana, Tahleel before asking something from Allah. Here is a quote from a narration , from words of 6th Imam Jafar As-Sadiq, > قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ > تَدْعُوَ فَمَجِّدِ اللَّهَ عَزَّ وَ جَلَّ وَ احْمَدْهُ وَ سَبِّحْهُ وَ > هَلِّلْهُ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى مُحَمَّدٍ النَّبِيِّ وَ > آلِهِ ثُمَّ سَلْ تُعْطَ According to the translation the Imam says > Whenever you intend to supplicate, so Glorify Allah [azwj] Mighty and > Majestic and Praise Him [azwj], and Glorify Him [azwj], and Extol Him [azwj], > and Laud upon Him [azwj], and send Blessings upon Muhammad [saww] the > Prophet [saww] and his [saww] Progeny [asws], then ask, you would be Given Hamd is praising Allah. Tasbeeh is extolling Allah. Tahleel is negating all deities except Allah. These ones seem clear to me. But as I am not Arab, and nor do I speak Arabic, I can't understand the terms Tamjid and Thana well. How do we identify whether a speech is Tamjid or Thana? What's their definition and what's the difference between them. I want to know clear definition of these concepts and their differences.

How can Qiraat arise if the majority of the Quran was written in the Quraishi Dialect? I previously asked the same question but no reasonable answer. I might have misunderstood the meaning of the Hadeeth: **"If you disagree with Zaid bin Thabit at any point, write in the dialect of Quryaish. Verily, the Quran was revealed in their tongue."** Please, explain it to me, I really dont understand? Also, do we know that Uthman purposely allowed these differences?

I have seen on some sites views from Asharis that show that some believe the Qur'an is created while others do not. Need clarity on this subject. Ibn al-Jawzi says in al-Muntadham of al-Ash’ari: “The people never differed that this audible Qur’an is Allah’s Speech, and that Gabriel descended with it upon the Prophet – Allah’s peace and blessings be upon him. The reliable imams declared that the Quran is eternal, while the Mu’tazila claimed that it is created. Al-Ash’ari then agreed with the Mu’tazila that the Quran is created and said: ‘This is not Allah’s Speech. Rather, Allah’s Speech is an Attribute subsisting in Allah’s Essence. It did not descend on the Prophet, nor is it audible

In the morning I cleaned premature ejaculation with a cloth because it was very small amount then I put my clothes on and did breakfast after breakfast I washed my private parts with water. Is it permissible to do it and if it is not are my clothes impure?

Assalamu Alaikum wa Rahmatullahi wa Barakatuh, I am seeking a Shariah opinion regarding a financial structure presented to me as a Shariah-compliant alternative to conventional factoring in the U.S. trucking industry. Background (brief): I operate two trucking companies in the United States. In our industry, freight brokers typically pay carriers 30–45 days after delivery. To manage cash flow, many carriers use factoring, where invoices are submitted and a large portion of the amount is advanced immediately for a fee. A provider has offered a structure claimed to be Shariah-compliant, designed to serve a similar commercial purpose (i.e., early access to funds), but described as follows: Proposed Structure: A Wakala (agency) agreement under which the company acts as a collection agent to recover invoice payments from brokers, charging a “collection fee.” A separate Qard Hasan (interest-free loan) agreement, under which advance funding may be provided to the carrier before the broker pays. The provider emphasizes that these two contracts are legally separate and not contractually dependent. However, it is acknowledged that operationally the two services may be offered together as a norm, even if not legally linked. The wakala fee is variable and charged in slabs based on invoice value, justified by the provider as reflecting overhead, labor, and collection effort. In practice, the wakala service may not always be offered as a fully standalone product; availability may depend on management discretion. If the broker does not pay, the carrier is generally required to repay the advanced amount (recourse). My Questions: From a Shariah perspective, is legal separation of contracts sufficient, or must wakala and qard also be operationally independent in practice? If a qard is expected, normatively bundled, or operationally linked with a paid service, does the service fee constitute a benefit arising from the loan, even if the contracts are formally separate? Is a variable wakala (collection) fee linked to invoice value permissible when the same invoice also underlies advance funding? Does this structure satisfy the Shariah principle of substance over form (ḥaqīqah over ṣūrah), or does the operational linkage affect permissibility? Based on the above description, would you advise that this structure is: permissible, not permissible, or permissible only with specific conditions? If conditional permissibility applies, I would greatly appreciate clarification on what exact conditions must be met in practice (for example: genuine standalone wakala availability, fee independence from qard, qard being truly optional and rare, etc.). I am asking this question to ensure that my business operations remain fully compliant with Shariah principles and to avoid any doubtful arrangements. Jazakum Allahu khayran for your time and guidance.

I've heard about a story of 2 tribes or families where they derived from 2 brother which parted ways. One of the tribes had beautiful women and ugly men while the other had beautiful men and ugly women. I don't remember clearly but they were not allowed to mix with together. Allah allowed the shaitan to misguide them as a test so shaitan made music and had parties from a tribe to attract the others on the other tribe. This is how music instruments and music was invented. Does such a story exist? What is the source of this story? Or did I just imagine it?

> ما قاله مجاهد من أن الله يُقعد محمدا صلى الله عليه وسلم على عرشه، قول > غير مدفوع صحته، لا من جهة خبر ولا نظر > > ....what Mujahid said regarding Allah making Muhammad ﷺ sit on His > Throne, the statement's authenticity can not be rejected, neither from > a narrative standpoint nor from an observational standpoint... > > Jami' al-Bayan, vol. 17, pg. 531 If the narration is true, how can we negate any claims of anthropomorphism?

Selam aleikum, I know, that one of the criteria’s of an accepted Qiraat is being mutawatir. (Ibn Al-Jazaris conditions) What exactly is meant with it and how many people are needed to make it mutawatir (in each generation)? So let’s say, there is a specific harf or some Ahruf in the recitation of the Prophet (saw), so he recited it and the companions heard it and then they learned it. Does this condition mean, that every single harf were heard by many companions (What number of companions is enough?) and then a Qiraat were made out of them and were recited by companions. Or Does this „mutawatir“ condition is counted after the forming of a Qiraat? Can someone clarify this. May Allah bless you.

For a very long time, there was a barren piece of land. Someone occupied it and began cultivating it. A year after his occupation, we checked the records with the Patwari and the Revenue Department, and it turned out that the land was entirely ours — it had always been registered in our family’s name. The court and the legal authorities have now ruled in our favor. The cultivator has no legal share in the records; there is only a local tradition that our ancestors used to farm this land long ago, but it hasn’t been cultivated by us for the last fifty years. I also heard a narration saying that in Islam, if the owner does not cultivate the land for three years, it can be taken back from him. So from a religious perspective, what is the ruling? According to the law, we have the right to take back the land — but according to Islam, should we give it up?

As salaamu alaikum. Me and my kids recently fled domestic violence and are extremely struggling. We have no support and no family around us. Im trying to move near my aunty who has found me work but cant financially afford the move due to being on benefits. Am I allowed any zakat help and if so, how can I get help? Jazakallah khair.

I wanted to know about the question that I have mentioned above since me and my friend had a debate about it, I personally think that it makes it more haram as your killing an innocent person with no reason in the name of Allah (SWT). What is your opinion on this matter?

This is in the context of calling yourself a god, for example. If i am very good at football and call myself a god of football will this be haram? I am not calling myself allah, instead if i call myself as very skilled. This is very important for me to know as I own a large instagram page containg the word god in that context. If it is haram I’d like to do the right thing and sell or change the name. Please help me because i dont want to get sins. Thank you

I told a lie about being a victim of sexual abuse to a person that makes harsh comments about sexual abuse. However, I did this to stop them from making these comments as they were affecting the girls around me, due to some of them actually being a victim of such abuse. Is what I did unlawful, after telling him my lie I felt a sense of guilt, built ultimately said it stop him harsh comments. Is what I said unlawful?

Salam What if you wanted for example to buy a car from Mercedes Benz, a company that supports lgbt? Would it be haram to buy the car since they support lgbt? Same with for example using Disney+ or playing on Xbox, companies that support lgbt. Would it be haram to use these services?

Asalamulakum everyone, I would really appreciate any advice I can get. For sake of privacy I will keep details to a minimum. I was born into Islam but into a sect (if you will) that is not greatly liked. I have had my doubts about it the last few years but only started to research and act on these doubts for a year now. I am leaning more towards what I believe may be the true Islam, however my question is, do I have to retake my shahada or is it the belief in my heart that makes me a Muslim? Thank you!

I know that, using youtube for spreading islam(e.g. explaining islamic topics properly) is halal and even encouraged by some. But can I take it as a profession? Note that I would upload halal content only but the videos would most probably not spread islam(I think). Let me explain in more details: I have some ideas which I want to implement. Can i showcase these ideas and upload them on youtube? My contents would be similar to Mark Rober or Colin Furze(ckeck the out on yt if don't know them yet). I would earn my money by google ads, taking sponsorship from various companies and maybe by selling some products of my own. Note that my goal would be to upload content that will get the most views (meaning I will try my best to get more views) while not doing anything that would go agianst the shareeah. I read a hadeeth once that told us to not be famous( I can't remember the exact hadeeth and I don't know if it is sahih or not) But by trying to get more views i am trying to be more famous which contradicts with the hadeeth. So, is this profession( and goals) permissible for me?

as-salamu alaikum wa rahmatullahi wa barakatuh Ibn ‘Abbaas (may Allaah be pleased with him), who said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever makes an image in this world will be told to breathe the soul into it on the Day of Resurrection, and he will never be able to do that.’” (Narrated by al-Bukhaari and Muslim). He [Ibn ‘Abbaas (may Allaah be pleased with him)] also narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Every image-maker will be in the Fire, and every image that he made will be made to appear to him and will torment him in Hell.” Ibn ‘Abbaas said: “If you must do that, then make trees and things that have no soul.” (Narrated by al-Bukhaari and Muslim). I know that drawing living beings is not halal. But I do not know if the point is about *similarity* or *intention*. (I am developing games so as you know most of the video games includes living beings like human, animal, etc. so I needed a detailed explanation) **Abbaas said: “If you must do that, then make trees and things that have no soul"** So I really stuck in here and I wonder if I can draw living beings that is not similar to its real form (like a(n) body/arm/leg is not looking like a real one or drawing a robot or a 3d model of that) or the things that doesn't even have a real form in the world (I am asking the last part depending on this: if there is no living being as so in the world, because there is no living being like that then it cannot have a soul indeed). Or, is it still not halal because we are still drawing a living being (even if it is not looking like or even it actually is not existing) ? It can also be considered for making robots or 3d models of them. Robots are resembling humans in appearance because they may have arms, legs etc. But they are still not the exact same. Even they have legs their legs is not looking like a real skin. They are only made of cables etc. And it means that they have no soul actually. So I want to ask the same question for making robots or their 3d models or their drawings. Is it haram because it is resembling or is halal because it has no soul indeed? As a second question, is it halal to draw if the character I draw is fully dressed even his hands are covered with a glove or something so nothing can be seen? I am not drawing any living being for a long time since I made sure that it is not halal. So if it is halal, I will continue by drawing living things that is not looking like its original form or by drawing things that are not actually existing (like aliens, monsters etc.). If not I'll continue not to draw. Don't get me wrong I am not trying to find an excuse to draw. Just trying to understand clearly. So please tell me if it is not halal. I need it. I hope I could explain the point I am confused. Thanks a lot as-salamu alaikum

When I was younger I accused a Christian girl in my class for kissing another girl even though I didn't see her do it, and she got in trouble for it. I don't know if they believed her when she said she didn't do it or not and I don't know how it and if it effected her. I grew up and now I feel so horrible for that and I want to apologize to her but the thing is that she left the school and I also changed school and now I have no idea where she is and I can't apologize to her. What do I do? Should I ask for forgiveness or will I not be forgiven at all? Or should I make dua for her? Because one of the major sins is accusing a chaste woman of Zina and I did that when I had no idea and I regret it now I'm also worried if I have caused problems in her family because of this

I recently got answer from here that we shouldn't much talk with na mehram teacher unnecessary but what if teacher is elderly and have children and can we see them while they are explaining lessons or can we see female teachers who are explaining online bcoz they are explaining nice and I don't like any other explaining what's the ruling plz reference with hadeeth..

I've been praying since I was 13 years old, but now I'm learning about all the new nuances that, as it turned out, made all my prayers invalid. First, I learned that during ghusl, you need to wash the skin under your nails, straighten your hair with your fingers so that the water reaches your scalp, and rinse your navel, but I didn't do that because I didn't know that I need to do it. I performed a new, correct, ghusl. It's been 1 month, and now I've learned that during prostration (sudjud) you need to touch the floor/carpet with your nose, but I didn't know, and I didn't touch the floor with my nose. Question: Do I need to make up for all the previous prayers now? Now I am afraid that I will do prayers, and after a long time I will find out about some minor nuance again, and again all my prayers will be invalid.