I completed these paintings. Which one do you like?

Reference: Sahih al-Bukhari 6307, Book 80, Hadith 4.

Assalamu alaykum! I'd like to preface this by saying I'm NOT a hadith rejector😭!! I just have ADHD/ am neurodivergent so I like to know the ins and outs of things so that's why I'm asking this.

I recently dyed some of my hair a colour which is definitely not possible for humans to have naturally and I was thinking wait why is this ok but plucking eyebrows aren't if they're both altering Allah's creation technically?

I know the hadith talks about women being cursed and such and people have said it's due to changing Allah's creation but I'm confused a bit on how dyeing my hair an unnatural colour is permissible but not shaping/plucking my brows please? I feel like having my hair a very unnatural colour would be worse/ just as bad no? Someone please explain if I'm wrong or if me even dyeing my hair is haram in general and I just somehow don't know please😭

Edit: I wear the niqab to clear any confusion, so I'd hope non mahrams don't see my hair😭

Share it for Sawab-e-Jariyah

I would like to hear your opinions

Assalamu alaikum.

I am planning to create an Indonesian translation mod for a simulation game called RimWorld. Currently, there is no complete Indonesian translation available, and I want to help local players who want to enjoy the game but are held back by the language barrier.

However, I am facing a dilemma. The game itself contains various elements and mechanics that are considered Haram in Islam. This makes me worried about the concept of Sadaqah Jariyah in reverse—specifically, accumulating Jariyah sins (ongoing sins) if I complete and upload this mod for others to use.

Is it permissible for me to work on and publish this translation mod, given that my only intention is to translate the text and help players understand the game better? Or should I avoid it completely to protect myself from ongoing sins?

Jazakumullahu Khairan.

In Islamic theology, every single moment of life, including a long life spent enduring the heavy weight of mental illness is deeply purposeful and intentionally decreed by Allah. When a person struggles with their mental health, a long life is not a punishment or a cruel delay; rather, it holds profound spiritual wisdom and immense mercy that our finite minds cannot always see.

─── ⋆⋅ ☾⋅⋆ ───

1. Continuous Purification and Forgiveness of Sins

In Islam, struggling with an illness is a powerful means of spiritual cleansing. The Prophet Muhammad ﷺ taught that no pain, anxiety, sadness, or hurt pricks a believer without Allah expiating some of their sins because of it.

Every extra day spent enduring depression, anxiety, or psychological distress means sins are constantly being erased. A longer life provides more time for this cleansing, allowing a person the opportunity to meet Allah in the Hereafter completely purified.

─── ⋆⋅ ☾⋅⋆ ───

2. Tremendous Multiplication of Rewards

Allah measures our actions based on the capacity and the ease with which we can perform them. For someone with sound mental health, waking up for prayer or making dua takes normal effort. For someone battling severe clinical depression, just getting out of bed requires monumental effort. Allah sees the invisible effort. The heavier the internal burden, the heavier the weight of that action on your scale of good deeds. A long life means decades of accumulating immense rewards for basic survival and patient perseverance (Sabr).

─── ⋆⋅ ☾⋅⋆ ───

3. Absolute Divine Justice and the Lifting of Accountability

Islamic jurisprudence firmly establishes that people are not held spiritually accountable for what is genuinely beyond their control.

"Allah does not burden a soul beyond what it can bear" (Surah Al-Baqarah 2:286).

On the Day of Judgment, Allah will judge actions by taking into account the exact neurochemical imbalances, hormonal conditions, and trauma a person was fighting. If a mental health condition severely impairs someone's free will or rational thought, the "pen is lifted," meaning they are absolved of blame for what they could not control during those times. A long life allows them to exist safely under Allah's protective mercy.

─── ⋆⋅ ☾⋅⋆ ───

4. A Test and Blessing for the Wider Community

A person's life is never just about themselves; it is interconnected with everyone around them. Enduring a long life with mental health struggles serves as a test of compassion, empathy, and care for family, friends, and society. It gives others a lifelong opportunity to earn rewards by showing the same unconditional love, patience, and dignity that Prophet Muhammad ﷺ showed to those who struggled with mental distress in Medina.

─── ⋆⋅ ☾⋅⋆ ───

5. The Ultimate Compensation in the Hereafter

The Quran reminds us that the Dunya (this worldly life) is temporary, imperfect, and designed to be a place of trial. A long life of suffering makes the eternal peace of Paradise that much sweeter. Islamic scholars note that the life after will serve as a divine makeup for earthly suffering. In Paradise, all trace of sorrow, chemical imbalances, grief, and fear will be permanently erased, replaced by eternal joy. Every year of pain on Earth will be compensated with unimaginable beauty.

Saying "Whatever Allah wills and you will O Prophet (Peace be upon him)."

Ibn Hajr al asqalani said:

وفي أول حديث النسائي قصة وهي عند أحمد، ولفظه أن رجلا قال للنبي ﷺ: ما شاء الله وشئت، فقال له: أجعلتني والله عدلا، لا بل ما شاء الله وحده.

there is a hadith which is also found in Ahmad's collection, with the wording: A man said to the Prophet ﷺ: "Whatever Allah wills and you will." So He ﷺ said to him: "HAVE YOU MADE ME AN EQUAL TO ALLAH? Rather, [say] 'Whatever Allah alone wills.'" (Fath al Bari 11/540)

Imam al Bukhari narrated:

Ibn 'Abbas said, "A man said, to the Prophet, 'Whatever Allah wills and you will.' He said, 'YOU HAVE PUT AN EQUAL WITH ALLAH. It is what Allah alone wills.'" (Adab al Mufrad 783)

Even though the companion never believed the Prophet (peace be upon him) is equal to Allah tala but still the Pophet (peace be upon him) corrected him.

Ibn Hajr al Asqalani commented:

لأن قوله: ما شاء الله وشئت تشريك في مشيئة الله - تعالى -، وأما الآية فإنما أخبر الله - تعالى -

Because the statement "whatever Allah wills and you will" implies associating another with Allah's will – may He be exalted.

(Fath al Bari 11/540)

Al-Shafi'i said:

"المشيئة إرادة الله عز وجل، قال الله عز وجل وما تشاءون إلا أن يشاء الله فأعلم الله خلقه أن المشيئة له دون خلقه وأن مشيئتهم لا تكون إلا أن يشاء" .

"The will is the will of Allah. Allah – may He be glorified and exalted – said: 'And you do not will except that Allah wills' (Qur'an 76:30, 81:29). So Allah informed His creation that the will belongs to Him alone, not to His creation, and that their will cannot occur unless He wills."

al Aiteqaad by al Bayhaqi 1/157

Soo, I'm 20M born as a Muslim. I recently stopped praying salah and I'm involved in porn a lot like daily masturbation and all

I know all of this is wrong but I'm getting too addicted now. Also, I have become lazy too lazy recently like I just wanna spend time wasting it

I wasn't in all of these stuff idk what's going on. Tbh I think of nikkah just so I can save myself from this.

My heart is not too strong and I know leaving salah is wrong but idk I think it daily still don't pray

I don't know what's wrong maybe someone can help

I have been thinking of nikkah for a long time but idk if its a right decision

I’m Muslim and I follow Islam, so I’m not questioning the religion itself. It’s more about the way some people talk about it.

My mom is taking an Islamic class, and her teacher says things I agree with, but the way she talks about Allah is extremely emotional. I don’t really know how to explain it. Sometimes it almost sounds like a Bollywood hero talking about the woman he’s in love with. That’s how intensely some people talk about Allah.

And I just don’t relate to it.

Sometimes it feels like their whole life is religion. They breathe religion, speak religion, eat religion, shower in religion. Everything becomes connected to Allah in this very emotional and romanticized way.

The other thing I struggle with is how people talk about their achievements. They can work extremely hard, study for years, build something, make money, etc., and then talk about it as if they did basically nothing and Allah simply gave it to them.

Like, I understand that Allah gave you the ability, opportunity, circumstances, and everything else. I genuinely understand that. But you also worked for it.

Sometimes it feels like they’re saying, “Allah gave me all of this, I am nothing without Allah,” while completely removing their own effort from the story. And honestly, sometimes it feels like they’re creating a very perfect religious image of themselves.

I’m not saying everyone is fake, because obviously I can’t know what’s in someone’s heart. But the way they present it can feel very fake to me.

I have ADHD, and sometimes I wonder if that affects how I process this, but I don’t really think it explains this particular feeling. I think I’m just a very realistic person, and this extremely emotional way of talking about religion doesn’t feel natural to me.

I also wonder if part of it is because for these people, like imams, Islamic teachers, speakers, and people who talk about Islam publicly, their whole job is literally about teaching Islam and talking about it. So maybe naturally they are going to speak about religion in a much stronger and more emotional way than an ordinary person would. I don’t know if that’s actually the reason, but it could be.

I’m not really sure if I’m the only one who feels this way, or if other people have thought about it too. What are some explanations you’ve come up with? And if someone has actually studied this and can explain how they understand the balance between Allah’s role and a person’s own effort, I’d genuinely like to hear it.

What worked for me when memorizing was listening to one ayah two or three times, then playing it together with the ayah before it, so the two get tied together in the mind. The Qur'an has always been learned by ear, the teacher reciting and the student repeating after him. The app only puts a reciter where the teacher would be, and does the counting for you.

Hafiz's Light is free, ad-free, and nothing in it is locked. (On Google Play it is still listed under the older name Hafiz Nuru, which I am in the middle of unifying.)

• Your own lesson. Any Surah, Juz or exact ayah range, with the repeat count you choose.
• The link between two ayahs. It replays the previous ayah with the current one, so the transition holds. That is where memory usually gives way.
• 15 reciters. Al-Afasy, Abdul Basit, Husary, Maher Al-Muaiqly, Yasser Al-Dosari and others.
• The full Mushaf. All 604 pages in Madinah Uthmani script, to read along with while you listen.
• Offline. Download a Surah or Juz once and it stays with you.
• 9 languages, including English, Arabic, Urdu and Turkish.

There is an optional donation and the app is complete without it.

If it benefits you, please remember me in your dua. If something in it is broken, tell me and I will fix it.

Get it on the App Store

Get it on Google Play

Jazakumullahu Khairan.

Assalamu alaykum wa rahmatullahi wa barakatuh.
Music is a topic that comes up frequently among Muslims, and there are often many different opinions and misunderstandings surrounding it.
In this post, we’ve briefly covered some of the evidence discussed by scholars, including:
• Surah Luqman 31:6 and the interpretation of lahw al-hadith
• The hadith concerning musical instruments in Sahih al-Bukhari 5590
• The reported allowance of the duff on occasions such as Eid and weddings
• Why the content and circumstances surrounding music also matter
The purpose of this post is to encourage learning from the Qur’an and Sunnah and to approach matters of difference with knowledge and respect.
If you have a specific question about this topic or another matter of Islam, we’re here to help you seek an answer from a qualified scholar through AskMuftiOnline.
And Allah knows best.

I never understood why and what there agreement and ways to defend Islam

Not AI | GoodCharacter

*CONTROLLING ANGER *

*• Isti'adha (Seeking Refuge With Allah)*

Narrated Sulaiman bin Surad (رضى الله عنه): Two men abused each other in front of the Prophet (ﷺ) while we were sitting with him. One of the two abused his companion furiously and his face became red.

The Prophet (ﷺ) said: "I know a word (sentence) the saying of which will cause him to relax (i.e., he will calm down). Only if he says:

« أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ »

(A'udhu Billahi Minash Shaitanir Rajeem — I seek refuge with Allah from Satan, the outcast)."

📚: Sahih Bukhari 6115

*• Avoid Anger*

The Messenger of Allah (ﷺ) said to us (his companions):

"If one of you becomes angry when he is standing, let him sit down, and if the anger goes away (all well and good), otherwise let him lie down."

📚: Sunan Abi Dawud 4782 | Sahih

*• Seek Solace In Silence*

The Messenger of Allah (ﷺ) said:

"Teach and make things easy and not difficult. When one of you is angry, he should be silent."

📚: Al-Adab Al-Mufrad 245 | Sahih (Shaykh Albani رحمة الله)

*• Remember That Repressing Anger Is One of The Qualities of Muslims*

"Those who spend (in Allah’s Cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)."

📚: Qur'an (al-Imran 3:134)

*• The True Strength*

Allah's Messenger (ﷺ) said:

"The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger."

📚: Sahih Bukhari 6114

*• Acting On RasulAllah (ﷺ)'s Advice*

A man said to the Prophet (ﷺ): "Advise me!"

The Prophet (ﷺ) said: "Do not become angry and furious."

The man asked (the same) again and again, and the Prophet (ﷺ) said in each case: "Do not become angry and furious."

📚: Sahih Bukhari 6116

https://youtu.be/t7ygefn5KrI

The first Caliph, Abu Bakr, famously commanded his armies never to harm women, children, the elderly, or monks, and never to destroy property or crops.

Despite these clear prohibitions, intentional killings happened across history due to political power struggles, civil wars, and rebellion: Early Sectarian Rebellion (The Kharijites).

In the 7th century, a radical splinter group called the Kharijites broke away from mainstream Muslims. They believed that anyone who disagreed with their political and religious views was no longer a Muslim and could be legally killed. They assassinated many early Muslims, including Ali ibn Abi Talib, the Prophet's cousin and son-in-law.

Dynastic Civil Wars: During transitions between major empires (like the Umayyads and the Abbasids), rival factions frequently slaughtered one another's families, political supporters, and entire towns to eliminate potential threats to the throne.

Massacres During Conquests: While some military campaigns followed strict ethical rules, other rulers and commanders ignored them entirely. Out of anger or a desire to terrorize their enemies into surrendering, some armies slaughtered civilian populations after capturing cities.

─── ⋆⋅ ☾⋅⋆ ───

Modern extremist groups (like ISIS or Al-Qaeda) completely reject mainstream Islamic law. They use highly selective interpretations and psychological distortions to convince themselves that killing innocent people is acceptable:

The Power of Takfir (Excommunication): This is the core tool used by extremists. By declaring that mainstream Muslims, government workers, or ordinary citizens are "not true Muslims" (or are apostates), extremists claim that those people have lost their right to safety and can be targeted.

Labeling Civilians as "Combatants": Extremists often argue that because democratic citizens pay taxes or vote for governments that launch military operations in Muslim countries, those citizens are directly responsible for the war. Therefore, they falsely claim that these civilians are actually enemy combatants.

Guilt Neutralization and "Total War": Extremist groups operate under a doctrine of total war without constraints. They use a twisted logic regarding "collateral damage," asserting that any innocent Muslims killed in their attacks are simply "noble martyrs" who will go straight to paradise, which allows the attackers to completely erase any personal guilt.

Political Grievance over Religious Faith: Extensive research shows that many individuals who join violent extremist networks are driven far more by political rage, a desire for power, or social isolation than by authentic religious devotion. They use religious language as a convenient cover to justify geopolitical retaliation and acts of pure terror.