There are companies, such as [this one](https://www.goldavenue.com/) , that offer a customer the ability to buy gold bullion, in the form of bars and coins, and store and insure these bars and coins in the company’s vaults for a monthly fee. The customer will not have physical access to these bars and coins while they are located in a vault. Would it be halal to purchase gold bars and coins and store them in this company's secure vaults, for the sole purpose of protecting oneself against inflation, even though one would not have physical access to them? The reason I ask is because I am wondering if not having physical possession of the gold would contradict the teaching of the following hadith: > Ubida b. al-Simit (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like and equal for equal, payment being made hand to hand. If these classes differ, then sell as you wish if payment is made hand to hand. > > Sahih Muslim 1587c > https://sunnah.com/muslim:1587c

For example check this hadith out, >"Whoever focuses on only one concern, the afterlife, Allah will be enough for his concerns in the world. Whoever scatters his concerns among the matters of the world, it does not matter to Allah in which valley he meets his demise." Az-Zuhd li-Ibn Abi Asim (161), graded Hasan in As-Sahihah (7/349-50 - #3287) As per this hadith, the focus on afterlife is more than sufficient. Then can someone explain to me where in the entire Islamic literature does it say how to perform surgery or medicine or other important aspects of human civilization? according to this hadith does investing oneself in a noble career like Medicine inherently bad? because the hadith encourages to focus **only** on the afterlife. >The Messenger of Allah (ﷺ) said: "When Allah loves a servant, he protects them from the world, just as one of you keeps the sick from drinking too much water."At-Tirmidhi (2036) noted as Sahih by Shaykh Albani

My question is straightforward, If Abdullah ibn Abi Sarh "Genuinly" had a serious doubt that caused him leaving Islam (i.e he wasn't a hypocrite but a true believer) Then how can we justify that his generous and unbiased conclusion which made him leave Islam, still to be called apostasy and treason. We know that he was a scriber of Quran then the incident occured that he was allowed to add some words into quranic ayats by the permission of prophet Muhammad (saw) himself, isn't it a real and thought provoking on itself to doubt Islam and the prophet, I would be realistic and honest if were in place of abdullah ibn sar I would have done the same thing. If you come with the answer that because the allowance of wording in Quran didn't really had that much siginficance in the meaning because at the end of the day it should reflect according to whole notion of Quran and doesn't contridict the quran, then I would ask isn't the Quran already the part of ( Al- kitaab) and its written and recorded along with other ( suhoof and previous scriptures) in "Lawhe Mahfooz", so hence, it must not have any other human's aditional wordings and additions to begin with.

Asalamu alaikum brothers and sisters, The situation is that I live in Europe and my wife lives in Pakistan because I have not finished my study yet to have proper income for bringing my wife to Europe. However it has been 1 year that I'm married with my wife. And every year I will visit my wife in Pakistan to be together. My wife lives with her parents untill I have finished my study and have work and income. The biggest problem that I have is that her parents don't want me to have sex with her. Sleeping with her is fine, but sex is taboo. I have to wait until the day that I have finished my study and started working to bring my wife into my home in Europe, then from that day on sex is no problem for them. However I have a great desire to have intimacy with my wife. It is also my right to have intimacy because Allah (swt) have blessed me to get me married with her. On the other hand I the parents of my wife trust me not having sex with her, which is now very difficult for me. I have already tought to have a temporary nikah with another girl to fulfill my sexual desires, but I did not do that because that should be betrayal on my wife. My question is what I should do and what are my rights on an Islamic point of view? Thanks in advance, may Allah (swt) bless you all.

Assalam o Alaikum brothers, Someone just asked me a question, and to be frank, I didn't have a substantial reply. I'm also quiet confused now regarding this topic. I understand that Allah swt in surah Baqarah 2:30 speaks about creating a Khalifa (vicegerent) on the earth. This was prior to creating Adam (as). I understand that Allah Swt gave Adam (as) free will. Iblees (Laanatallah Alayhi) however, decieved Adam (as) to disobey Allah swt by eating from the forbidden tree. This is as I personally understand, the only reason for him to be expelled from heaven and sent down to earth. Now here is where I'm confused astagfirullah! If Allah swt even prior to creating Adam (as) had already decided to send Adam (as) to earth as seen in Surah Baqarah 2:30. Does this mean that Allah swt had pre destined Adam (as) to disobey? Because if He hadn't, and if Adam (as) wouldn't have disobeyed, he wouldn't be expelled from heaven right? Or would he be expelled regardless of his disobedience? To summarize, from what little I understand, Allah prior to creating Adam(as) willed to create a being whom he would place in the earth as a Khalifa. But the only way that Adam (as) would be expelled is by disobedience to Allah. So Adam (as) didn't really have a choice? And if Adam (as) didn't eat from the tree, would he still be in heaven?

Assalamu Alaikum, I wanted to know about this narration or athar from **Musanaf ibn Abi Shayba, Volume 4 page 289 Tradition 20240** > حدثنا جرير عن منصور عن مجاهد قال كنت مع بن عمر امشي في السوق فإذا نحن > بناس من النخاسين قد اجتمعوا على جارية يقلبونها فلما راوا بن عمر تنحوا > وقالوا بن عمر قد جاء فدنا منها بن عمر فلمس شيئا من جسدها وقال أين > أصحاب هذه الجارية إنما هي سلعة > > Jarir narrated from Mansur from Mujahid who said: I was walking with > Ibn Umar in the market when we came across some slave traders gathered > around a girl, inspecting her. When they saw Ibn Umar, they stepped > aside and said, "Ibn Umar has come." Ibn Umar approached her and > touched a part of her body, then asked, "Where are the owners of this > girl? She is merely a commodity." My Questions are as follows: - Is this narration authentic? - Why does Ibn Umar say things like "She is merely a commodity"? And nobody even asked him what the slave woman was, he had to state that outwardly for no reason, slaves are supposed to be treated like brothers and sisters and they have dignity as well. If you are inspecting them to buy them, buy them and take them home, no need to pass derogatory comments. It leads me to think either the narration is problematic or Ibn Umar is. Thank you in advance for you kind answer.

Quran states that God sent prophets to jinns just like humans. > Allah will ask,˺ “O assembly of jinn and humans! Did messengers not > come from among you, proclaiming My revelations and warning you of the > coming of this Day of yours?” They will say, “We confess against > ourselves!” For they have been deluded by ˹their˺ worldly life. And > they will testify against themselves that they were disbelievers. [\[6:130\]][1] Further, it seems to suggest Prophet Muhammad (pbuh) was also a messenger/prophet for jinns, not just humans. > Say, ˹O Prophet,˺ “It has been revealed to me that a group of jinn > listened ˹to the Quran,˺ and said ˹to their fellow jinn˺: ‘Indeed, we > have heard a wondrous recitation. It leads to Right Guidance so we > believed in it, and we will never associate anyone with our Lord ˹in > worship˺. [\[72:1-2\]][2] However, I wasn't able to find any more references in the Quran that talks about the prophets of jinns. Given that, did God send prophets to jinns before Prophet Muhammad (pbuh)? If yes, do we know anything about these prophets? If no, can we conclude that Prophet Muhammad was the first prophet who had been sent to both humans and jinns?

In Ibn Hajar Haytami 's list of "enormities", item 111 is: > Dying the beard or hair black for other than jihad or the like. (Also mentioned at Islam Q&A .) **Question**: Does dying one's beard or hair black play a role in jihad? I'm not sure how reliable this enormity is. The answers to https://islam.stackexchange.com/q/16162/17163 don't list jihad as an exception to the ruling against dying one's hair and/or beard black.

There are many reports that suggest that Mu'tah marriage was forbidden during the lifetime of Prophet Muhammad (Sallallahu'alayhiwassalam). Some hadith like Sahih Muslim Book 008, Hadith Number 3262 and many others clearly states that Messenger of Allah (Sallallahu'alayhiwassalam) forbade Mu'tah. But there are some hadith that suggests that Mu'tah was still practiced during the lifetime of Abu Bakr and Umar:- Ibn Uraij reported: 'Ati' reported that jibir b. Abdullah came to perform 'Umra, and we came to his abode, and the people asked him about different things, and then they made a mention of temporary marriage, whereupon he said: Yes, we had been benefiting ourselves by this temporary marriage during the lifetime of the Prophet (ﷺ) **and during the time of Abu Bakr and 'Umar.** ***(Sahih Muslim 1405 c)*** Why was Mu'tah still being practiced despite the fact that it was abrogated? Can someone please explain? Thanks.

assalam walaikum, this is a simple question but i'm struggling to find the answer online if someone has missed out on years of salah can they pray qaza in masjid al-haram to catch up? one prayer in the al-haram is apparently equivalent to 100,000 prayers. can that be used to cover someone's years of not praying? or will they still have to pray every individual missed salah as qaza? i'm sorry if this doesn't make sense. i follow the hanafi maddhab by the way so a hanafi perspective would be appreciated. jazakAllah.

Assalamu alaikum Why contradict comes between two sahih hadiths? Particularly sahih al bukhari 7517 and 3207 contradict about prophet idris stayed on which heaven? Which one is correct?? How authentic Hadith become contradict with each other?? sahih al bukhari 7517 > Idris on the second Heaven > > > > https://sunnah.com/bukhari/97/142 sahih al bukhari 3207 > Then we ascended to the 4th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met Idris > > https://sunnah.com/bukhari/59/18

I was reading Sahih Bukhari, and stumbled upon the following hadith in Volume 6, Book 60, Number 61: > Allah's Apostle said, "We have more right to be in doubt than Abraham > when he said, 'My Lord! Show me how You give life to the dead.' He > said, 'Do you not believe?' He said, 'Yes (I believe) but to be > stronger in Faith.' "(2.260) What exactly is the message of this hadith? It seems to suggest, to me, that being skeptical towards afterlife, or being skeptic in belief (at least to some degree) is a sensible position. Is it correct, or am I misinterpreting this hadith?

A devil used to visit and steal from baytul maal of muslims. When he was caught for 3rd consecutive night he taught the companion Abu hurayrah to recite ayatul kursi for protection from shayateen. https://sunnah.com/riyadussalihin:1020 My question is how did the devil come to know that a Muslim needs to recite ayatul kursi for protection? Is this report similar to one where ruqyah was recited for scorpion bite? https://sunnah.com/bukhari:5736

As-salamu alaykum wa Rahmatullahi wa barakatoh. I have a issue with Ahadith regarding the narrator khalid ibn yazid ibn abi malik concerning whether he is reliable or not. I saw some ahadith with him being in the chain narration and the hadith was weak. I couldn't find anything about him. The hadith is sunan ibn majah 4337. JazakAllahu Khayran 🌹

Assalamu'alaikum, As we know Holy Qur'an is for both Mankind, and Jinn, there are lots of warnings, and guidance for both. But is there any Warner like our Prophets among Jinn for them? If no, then don't they need any? If no, then whats the explanation of this? Jazakallah Khair.

I have a sketchpad that I used to draw humans and other things in. I used pencil, charcoal, and pastel to practice. Some of the sketches are humans. I also have a medium sized canvas with a painting of a lady. Should I use a black marker to go over and cover the human sketches and then tear them apart and throw them in the bin? For the canvas painting, should I use white or black paint to paint over the lady and then paint on that if I want? (I cannot tear or break the canvas because of how thick it is). Is this the correct way of getting rid of and covering the human drawings?

From sunnah.org : > Other than what is stated from the Hanafi madhhab in the Reliance, **the only dispensations I have seen for a woman to travel alone are**: ... - **If she is a non-Muslim who became Muslim**, or a slave who was freed, and or a Muslim woman escaping from Dar al-kufr. See Fath al-Bari , 1989 ed. 4:93, al-Mughni 1994 ed. 3:168, and Nayl al- awtar 4:291. This took me by surprise, and I'm sceptical about it's truth. However, it does give references which look reliable, so there's probably something behind the claim. **Question**: Are women converts an exception to the rule of travelling alone?

> Narrated Abu Huraira: > >I said, "O Allah's Messenger (ﷺ)! I am a young man and I am afraid that I may commit illegal sexual intercourse and I cannot afford to marry." He kept silent, and then repeated my question once again, but he kept silent. I said the same (for the third time) and he remained silent. Then repeated my question (for the fourth time), and only then the Prophet said, "O Abu Huraira! The pen has dried after writing what you are going to confront. So (it does not matter whether you) get yourself castrated or not. > > https://sunnah.com/bukhari/67/14 in the previous hadith the prophet forbade castration ; i think he's given permission; What should i do

I was asked this by an Apostate. He wanted to know what the evidence is that an Apostate can evade execution by repenting and returning to Islam. I know this is the judgement of the madhahib and Umar ra did this with the Iraqi apostates but this did not satisfy him. Is there any evidence from Quran or Sunnah that the apostate is permitted to return to Islam and thus avoid execution? Verses about Allah being all merciful are important but in this case I am not sure if they are evidence the Apostate should be able to evade execution, perhaps it would mean Allah has forgiven the Apostate on the basis of his execution being the expiation, so his Repentance would help him from the punishment of the Afterlife but not from the legal penalty, just as a thief cannot escape the penalty for theft by repenting. On the other hand, it could also be argued that the victim of theft can waive the penalty for the thief, and Apostasy which is a crime against Allah can also be waived by Allah. Because of this uncertainty, I would prefer it if the answers did not invoke Allah’s mercy as the proof an Apostate can escape his penalty by repentance unless they can prove these verses can be applied to waiving the apostasy penalty.

The translation of the hadith is written as: >"Narrated Ibn Umar: The Messenger of Allah (ﷺ) forbade qaza'. Qaza' means having part of a boy's head shaved and leaving part unshaven."
**[ [Sunnah Ref: Sunan Abu Dawud 4193](https://sunnah.com/abudawud:4193) ]** I am having trouble deciding if the meaning of Qaza here is what Ibn Umar is reported to have said or if the writer, Abu Dawud is giving his opinion. Who is speaking here? thanks