Q: Is it permissible to make a software application that helps people play games? My software will not have any sinful elements, it is for an online game. So the people that use my software will have an easier time playing the online game.
Q: There is an Islamic page on facebook. When I joined this page, I came to know that there are men who insult women based on some Ahaadith. Again and again, they mention that women are “naaqisat-ul-aql.” If a woman in the comments section tries to explain the context of the Hadith, they call her a feminist and say, “It clearly says that women are naaqisat-ul-aql.”
They also repeatedly post the Hadith that women will be the majority of the inhabitants of Hell, and that women will be the majority of the followers of Dajjaal. Once, they even said that Allah did not consider women capable (in an insulting way with laughing emoji), which is why He did not choose women to be prophets.
They also mention the Aayah in which Allah allows husbands to beat their wives in the case of nushuz. When a woman tries to explain that it should not be excessive or cause injury or scars, some men say that they can beat their wives with their hands as much as they want, as long as they don't use a belt or something else that could cause a scar.
They also say that a woman has to obey her husband in every matter. They do accept that she can refuse if he asks her to do something against Islam, but otherwise, they say that if a husband tells his wife to clean the house in the middle of the night, she has to obey, and if she refuses, she would be considered naashizah.
I am no longer part of that page because I felt really disappointed and disturbed by what I was reading.
I know my question is very long, but could you please explain these Ahadith to me? Do men really think like this about women?
Could you also please explain the Aayah about obeying husbands? Does a wife have to blindly obey her husband? What things are considered nushuz? For example, if a husband tells his wife to clean the house in the middle of the night and she refuses, would she be considered naashizah?
And what if a husband is not fulfilling his wife's rights? What options does the wife have in that situation?
Q: The following was asked to me:
What is the ruling on digital photography?
Is it Haram or Makrooh-e-Tahreemi amalan Haram?
If it is Haram, then on what basis?
From what I understand, a Haram ruling is given when the action is explicitly comes in Nas. However, a Makrooh-e-Tahreemi ruling is given when there is no explicit Nas.
Digital photography does not come explicitly in the Nusoos, as the Nusoos are speaking about paintings, etc. or animated images on paper etc.
I would like an informative answer, please, so I can silence the person who has asked this question. I do not know how to give a good answer in a way that completely dispels the other person's doubts.
Also another question from my side: Is photography a Mukhtalaf fih Mas'alah or a Ijma' Mas'alah? If it the latter then who's Ijma'?
Q: I would like some advise. Ever since I have started reading Tahajjud, making more Zikr and going out in jamaat, I find myself being very judgmental of others, I have thoughts that I am better than others, this makes me very scared.
I am thinking I should stop doing these amaal as it is not feeling very sincere any more. What should I do when I have these thoughts?
Q: I am a divorced woman. I am looking for a spouse in my area. What is the Islamic ruling on using apps like Muzz or should I look for alternative ways? I do try to read tahajjud whenever I can and make dua.
Q: I am a common Hanafi layperson and I follow the Hanafi madhhab. I would like to study the book Nur al-Idah by reading it myself.
Am I permitted to read and study Nur al-Idah as a layperson and follow the rulings mentioned in it, even though I am not a scholar or student of advanced Islamic studies?
If it is permissible, are there any precautions I should take while studying it, such as relying on a teacher or commentary to understand difficult or technical matters?
Q: A couple used to host students studying as an income, where the students stay in the house and a cooked meal is provided and a place to sleep.
The husband has passed on and the wife is now under Iddah. She is also in her late 60's. Can she continue doing this work as an income and whilst under Iddah?
Q: In 2024 a marriage proposal was proposed for. My mother asked a Moulana for istikhaara. He said that don't marry your daughter here as the stars of the groom and girl doesn't align (he checked by names). The marriage will end up in divorce and they will be not good for each other.
I didn't consider because I thought that only Allah knows the future and qadar. I performed istikhaara for few days and the process went out smooth. So I thought its Allah's sign and I married him. But it turned out to be a toxic marriage and ended up in divorce after a year only in 2026 (even I tried to reconcile to him and I didn't want the divorce but he made the issue on his own and created a fight and divorced me). Now I am confused, is it a test from Allah?
Q: I would like to seek guidance regarding Rufaidah Al-Aslamiyyah رضي الله عنها, who is often presented in modern discussions as one of the earliest nurses in Islamic history and is increasingly becoming an inspirational personality among Muslim women.
I would like clarification on the following points:
1. Authenticity: What is the status of the historical reports regarding Rufaidah Al-Aslamiyyah رضي الله عنها? Are the commonly circulated accounts about her nursing the wounded, establishing a medical tent, and participating in the care of injured people authentically established through reliable Islamic sources? Which classical scholars or books have mentioned her?
2. Historical context: If these accounts are historically established, what exactly was her role, and what were the circumstances and limits within which she performed this service? Should modern descriptions of her as the "first Muslim nurse" be accepted, or is this terminology based mainly on later historical writings?
3. Taking inspiration: How should Muslim women understand and benefit from the example of Rufaidah رضي الله عنها without importing modern concepts of feminism, gender ideology, or unrestricted notions of women's independence into Islamic teachings?
4. Islamic framework: If a woman wishes to pursue medicine, nursing, teaching, or other beneficial professions, what principles and conditions should govern such work according to Shariah? How should we distinguish between legitimate service to society and ideas that conflict with Islamic concepts of family responsibilities, modesty, gender interaction, and the role of men and women?
5. Modern promotion: Many social-media posts and educational institutions portray Rufaidah رضي الله عنها as a symbol of "women's empowerment" and sometimes present her as evidence that Islam supports modern feminist ideas. How should Muslims respond to such presentations when the historical information may be mixed with modern interpretations?
6. Practical guidance for parents and educators: How should parents and teachers present personalities such as Rufaidah رضي الله عنها to Muslim girls so that they appreciate the contributions of righteous women in Islamic history while developing their understanding from the Qur'an, Sunnah, and the guidance of reliable Ulama rather than from contemporary feminist narratives?
I would particularly appreciate references to reliable classical sources and the assessment of the authenticity of the reports, rather than merely a general discussion of women's rights or feminism.
Q: According to Google it says that sehri ends at 4:39am. I asked my grandmother and she told me sehri ends at 4:32am. I didn't know sehri ends at 4:32 because when I seen on Google, it told me sehri ends at 4:39 so I followed Google time when sehri ends.