A man and a woman were executed for indecent acts inside a mosque in Mecca...

Wasn't the hadd punishment for this a 100 lashes or something? I know Saudi isn't the embodiment of a merciful kind of islam and they have a lot of double standards (just lookup what Saudi men do to south Asian women who work in their houses), but is it even a valid thing? It is reported it was a discretionary punishment, can this be done or is it allowed in islam? What do you think?

I'm so done with Saudi and their so called Sharia Law. They could punish two person for committing immoral act which they didn't even specify what they were doing, but won't do anything about the violence against domestic laborers. This year, so many women came back to my country after being abused, some were even raped and they got no justice.Us brown people are like roaches to them. I hate that they are the flag bearer for all Muslims in the world and how much fuel they have pumped for the islamophobes worldwide. Honestly if I were not aware of Islam, I would think Islam was as bad too. This whole situation sucks and I pray for their souls to find peace in afterlife.

Why is Adam considered a prophet, while Eve doesn’t even get her name mentioned in the Quran? They both received guidance from Allah SWT, both disobeyed Allah, and both serve as examples to humanity. So why is only Adam given prophetic recognition?
In fact, why are women in general so rarely mentioned by name in the Quran? I genuinely wonder how differently Islam would have developed, historically and in modern times, if women had been given more explicit recognition and religious authority.
And how on earth is Maryam (AS) NOT commonly considered a prophet when she receives some of the most personal divine guidance in the Quran?? She’s directly addressed by angels, chosen and purified by Allah, and presented as an example to believers. What exactly disqualifies her from prophethood?

Asalamu aleikum brothers and sister, i know im already doing wrong by dating

I fast, pray 5 times a day, give sadaqah, dhikr to be close to god, i did tahajjud i keep asking Allah for help and a sign but i feel like im alone in this like this is some kind of test i have to pass.

I met my boyfriend a few years ago, and i love everything about him, he’s an amazing man with great values and believes in god but doesn’t practice a religion, his family is catholic. Im starting to date him for marriage and there’s just so many obstacles i feel like i should just leave the relationship and ask for forgiveness but it’s so hard, thinking i met someone that it’s genuinely good for me and i have to leave and accept it.

I know im already wrong for dating specially a non muslim man AND super wrong for wanting to marry a non muslim man + If i tell my family they WILL kill me, it will be the end and they will most likely stop talking to me (also i dont want to expose them but me doing this wont be the worst thing compared to them) and to be honest i know Allah doesn’t want this for me but im more scared of my dad and my family cutting ties with me. he doesn’t want to convert, and he wants our kids to know about catholicism and i can teach about islam but i keep thinking about it and idk why it would destroy me if my kids didn’t want to be muslim, im scared about loosing him, my family and my future children IDK WHAT TO DO HELP

I feel like i would be happy, and if none of those things were obstacles i would go ahead and do it, or maybe i should just suck it up, leave and start over.

Islam doesn't need feminism, but Muslims most certainly do.

Being Muslim and a feminist are treated as mutually exclusive by muslims as well as Islamophobes. Yet, Islam is a dynamic faith that is heavily shaped by the traditions and cultures where it flourished.

What many people fail to understand is that patriarchy is a construct that exceeds any religion and influences its practitioners.

There is a truth to the claim that "Islam doesn't need feminism" - a religion that has love and justice at his heart shouldn't need movements to fight oppression.

Nonetheless, by todays standards, we need the movement more than ever to find back to a faith that is not corrupted by modern-day s3xism, rAcism, and fAscism.

We need feminism to shift our conversations from marriage and women's behavior to the fight against oppression and injustice.

Introduction: The Crisis of Literalism and Sectarian Idolatry

Most contemporary discourse surrounding Islam—whether sectarian or mainstream Quranist—falls into a profound systemic error: it treats structural, material utilities as absolute cosmic realities. When sectarian frameworks declare that a person is "not a Muslim" based on a rigid checklist of physical rituals, they commit a logical contradiction. Who are we, as finite biological entities, to judge a human being's relationship with the Ultimate using rigid material metrics?

By elevating human-centric tools, historical hearsay, and spatial rituals into absolute criteria for salvation, mainstream theology inadvertently slips into a subtle form of idolatry (Shirk). This post presents an objective, non-dualistic, and anthropologically grounded reading of the Quranic phenomenon, stripping away centuries of political interpolation to reveal the true synergy between human evolutionary necessity and transcendent alignment.

1. The Non-Dual Metaphysics of the Divine

To discuss the Ultimate reality objectively, we must establish a foundational truth: God is not a "thing." Even using the word "God" or "Thing" is a severe concession to the limits of our perception.

Beyond Duality: The Ultimate reality cannot be bound by the dualistic constructs of our perceived universe (e.g., action/reaction, cause/effect, subject/object). The Divine cannot be subject to its own creation or to human subjective aspects.

Scriptural Anchor: This is verified by Surah Ash-Shura (42:11): لَيْسَ كَمِثْلِهِ شَيْءٌ ("There is nothing like unto Him..."). The particle Laysa is a total negation. Combined with ka-mithlihi (like the likeness of Him), it structurally shatters any comparison to creation. If there is absolutely nothing like Him, then no dualistic pair can apply to Him. Furthermore, Surah Al-An'am (6:103) states: لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ("Vision perceives Him not, but He perceives [all] vision..."). The root daraka implies encompassing or grasping completely. Human biological perception operates entirely on subject/object boundaries; the text explicitly states the Divine cannot be objectified or encompassed by human sight, placing Him outside our evolved sensory domain.

The Paradox of Independent Existence: If we claim that creation possesses an absolute, "independent" existence parallel to the Divine, we create a logical contradiction. If the Ultimate is absolute, a secondary, completely independent existence cannot coexist beside It. To claim otherwise is the ontological definition of Shirk—associating partners or independent realities with the Absolute.

Scriptural Anchor: This absolute ontological monopoly is affirmed in Surah Al-Ikhlas (112:1-4): قُلْ هُوَ اللَّهُ أَحَدٌ... وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ ("Say, He is Allah, Absolute Oneness... And there is none co-equal or comparable unto Him."). Ahad denotes an indivisible, absolute oneness that admits no plurality, parts, or parallel existence. The term Kufuwan means an equal, a peer, or a parallel independent reality.

The Inadequacy of Language: Language is an evolved, biological tool. It is inherently dualistic because it relies on establishing relations, differences, and boundaries (e.g., defining "self" vs. "other"). Therefore, the ultimate Truth cannot be captured in words. Human speech can never contain the Transcendent; it can only point toward it.

1. The Evolutionary and Anthropological Function of Scripture

If the ultimate Truth is unutterable, why does scripture exist? The answer lies in human evolutionary history and sociological necessity.

Language as a Survival Mechanism: Humans evolved language for material convenience—to navigate a physical world, categorize threats, and organize survival. Our brains are hardwired for dualistic processing.

Scriptural Devices as Metaphors: Because a non-dual reality cannot be directly communicated to a dualistic human mind, the message had to utilize the cultural and linguistic tools available in 7th-century Arabia. Concepts such as Angels, the descent of revelation, Heaven, and Hell are not literal, material realities. They are highly sophisticated metaphorical devices (Mutashabihat).

Scriptural Anchor: The text explicitly categorizes its own nature in Surah Ali 'Imran (3:7): هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ("It is He who has sent down to you the Book; in it are verses that are precise—they are the foundation of the Book—and others are metaphorical/allegorical..."). The term Mutashabihat (from the root shabaha, meaning to resemble, look like, or be a pointer toward something else) proves that the Quran openly acknowledges it uses allegorical approximations to describe things outside human experience.

Sociological Utility: Anthropologically, these devices were engineered to provide psychological solace, foster moral discipline, prevent societal degradation, and civilize a chaotic tribal landscape. The Quran operated as a progressive engine—massively advancing human equity and women's rights within its historical context—proving its utility as a dynamic, lived social instrument rather than a frozen, literalist legal code.

Scriptural Anchor: The focus is explicitly sociological and psychological in Surah Ar-Ra'd (13:11): إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ ("Indeed, Allah will not change the condition of a people until they change what is in themselves."). By referencing anfusihim (their inner selves/psychology), the text defines its own primary earthly mechanism as an engine for internal and collective societal transformation.

1. Deconstructing Rituals: Instruments of Discipline, Not Absolutes

Rituals such as Wudu (ablution), fasting, beads, and the Qibla (direction of prayer) possess no independent spiritual sovereignty. They are functional instruments designed to help an evolved, material human mind achieve a state of focus and temporary detachment from material chaos. However, detachment is not the final goal. The goal is synergy and balance—a dynamic equilibrium between internal orientation toward the Ultimate and active, ethical engagement with the material world.

When we look strictly at the objective Arabic roots and internal syntax of the Quran, bypassing dogma-heavy sectarian translations, the text itself explicitly denounces ritual absolutism:

Spatial Omnipresence vs. The Qibla: Surah Al-Baqarah (2:115)

"And to Allah belongs the east and the west. So wherever you turn (Fa-aynama tuwallu), there is the face (Wajh) of Allah..."

Linguistic Analysis: In classical Arabic, "the east and the west" (Al-Mashriqu wal-Maghrib) represent the entire axis of human spatial perception. The verb Walla means to orient one's attention. The conditional grammar (aynama) establishes an absolute loop: no matter what geometric vector a human body takes, spatial orientation is irrelevant to reaching the Divine. Wajh denotes the ultimate essence or presence.

Objective Conclusion: If the essential reality of the Divine is already inherently present in every conceivable vector of space, the act of facing a physical Qibla (Mecca) cannot be a metaphysical necessity. It is a purely material, human-centric discipline tool to unify a community. To argue that God is only reachable in one direction is to confine the Infinite to a spatial coordinate—a dualistic impossibility. This is further validated by Surah Al-Baqarah (2:143), which states: وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ ("And We did not make the Qibla which you used to face except that We might make evident who would follow the Messenger..."), openly confirming that the Qibla was a temporary behavioral test and an instrument of collective discipline to establish community alignment—not a rigid, unchanging cosmic axis.

Substance vs. Shell: Surah Al-Baqarah (2:177)

"Righteousness (Al-Birr) is not (Laysa) that you turn your faces toward the east or the west..."

Linguistic Analysis: The text uses the definitive negative particle Laysa to completely sever Al-Birr (which root-wise means vastness, comprehensive social and psychological equilibrium) from the mechanics of physical orientation.

Objective Conclusion: The Quran explicitly states that the physical ritual itself contains zero inherent cosmic value. The ritual is an instrument. If you idealize the instrument, start saving it, and interpret it as an absolute reality that cannot be defied, you are worshipping the tool instead of the Reality it points to. This is the very definition of idolatry. This structural separation between external act and internal value is mirrored in Surah Al-Hajj (22:37) regarding ritual sacrifice: لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ ("Their meat will not reach Allah, nor will their blood, but what reaches Him is the Taqwa (mindfulness/conscious restraint) from you."). The physical components are completely stripped of direct connection to the Divine; the only value is the psychological transformation (Taqwa) of the human.

1. Rejection of Sectarian Interpolation and Judgment

Because the relationship between the human mind and the non-dual reality cannot be measured by physical checklists, the entire sectarian framework collapses under objective scrutiny.

Propaganda and Interpolation: The secondary books of hearsay (Hadith), the rigid sectarian schools, and their hyper-specific legalism are later historical interpolations. They were created as political narratives and propaganda by later authorities to secure influence, power, and social control.

Scriptural Anchor: The text completely dissociates the prophetic movement from any form of sectarian fragmentation in Surah Al-An'am (6:159): إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ("Indeed, those who have divided their religion and become sects - you are not associated with them in anything..."). The use of the term Shiya'an (factions, sects, parties) explicitly condemns the rigid, exclusive clubs of salvation that characterized later historical developments.

The Prohibition of Human Judgment: The Quran explicitly warns humans against policing the internal alignment of others based on external claims.

Scriptural Anchor: Surah Al-Hujurat (49:14) states: قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ("The bedouins say, 'We have believed.' Say, 'You have not believed; but say [instead], "We have submitted," for faith has not yet entered your hearts.'"). The Quran draws a strict boundary between external material submission (Aslamna) and the internal state of the heart (Iman). Because Iman is strictly localized in the qulub (hearts/internal consciousness), it is entirely hidden from human observation, making human judgment of another's faith a logical impossibility. This is commanded explicitly in Surah An-Nisa (4:94): وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا ("...and do not say to one who offers you peace, 'You are not a believer'...").

Ultimately, this framework reclaims the Quranic text as a profound, progressive, and non-dual instrument. It frees the human intellect from the traps of literalism, shifting the focus away from rigid, dogmatic performance and back to what truly matters: an objective, balanced alignment with the Ultimate reality while actively building a civilized, moral, and progressive society.

Assalaamalaikum all,

I moved to the west 5 years ago, where halal/kosher was always sparse and expensive for me but I managed to cope with only eating chicken/meat occasionally. It’s been a huge burden and hardship for me but it’s always been incredibly important to me. It wasn’t just meat/chicken, but ANYTHING that contained sources of animal products that weren’t halal or kosher.
I eventually got used to it until 5months ago I had to move to a tiny town where they’re all white Christian’s. There is essentially zero halal or kosher products and if there is, there’s a big price tag along with them and they’re an hour out from where I live.
So my problem is that I’ve essentially been living off of pasta packets, which have animal sources in them but there’s literally nothing else I can eat. It’s hard to cook proper meals where I’m staying otherwise I’d be fine.
I have been struggling SO much. I’ve lost weight and I feel incredibly unhealthy. I try to incorporate other things into my diet but then they stopped selling a lot of those things.
I’m supposed to move back home to the Middle East but my flight has been cancelled THREE times with no ease in sight due to the geopolitical problems.
I am at a point of agony. My living situation is toxic and the lack of healthy food is just the cherry on top. It will only be 3-5 more weeks that I have to do this, but I don’t know if I can cope. I can’t afford the prices of fish, even at bargain markets. There’s no plant based products in my local stores. It’s hard to cook hearty meals (daal, homecooked pasta, rice dishes, etc). Would it, in any way, be permissible for me to eat non-halal chicken in my situation? Even if I could just air fry chicken tenders or get chicken fast food, i know it’s not the healthiest but it’d be healthier than how im living right now.
But if it’s not permissible, id rather just try to cope and manage.

Jazakh’Allah Khayran for any insight into this topic.

I firmly believe this is the main reason behind the unpopularity of secularism in (many parts of) the Muslim world.

Often times, "secularism" is less about a blanket separation of church and state, and more about specifically targeting Islam and suppressing expressions of Muslim identity.

The overarching pattern is of singling out Islam specifically when the topic of "secularism" comes up, while other religions aren't scrutinized anywhere near to the same extent, if at all.

That's why you'll often see parties like the BJP or European far-right parties cite "secularism" when imposing Hijab bans or other restrictions on Muslims, even though they themselves are anything but secular.

Within the Muslim world, this "Islamophobia pretending to be secularism" was largely a product of European (both Western and Soviet) Colonialism, where local Muslim elites often adopted a "secular" identity to distance themselves from the "backwards and radical" masses.

The recent Hijab fiasco in Azerbaijan is a good example of this internalized elite Islamophobia masquerading as "secularism, inherited from Soviet colonialism.

Now, to be clear, this isn't a critique of secularism itself. My point isn't that there shouldn't be a separation of religion from governance to at least some extent (there should). It is that "secularism" is often abused by bad-faith factors as a thin veil for Islamophobia.

And that is bad for actual secularism as well, since it discredits secularism in the eyes of most Muslims, who've witnessed it being used only as a cudgel to beat their religious beliefs with.

If so why do you believe that?

Assalamu Alaikum wa Rahmatullahi wa Barakatuh, dear brothers and sisters.

Please make sincere dua for every victim of sexual slavery, human trafficking, sex dungeons, and sexual exploitation. May Allah grant them freedom, protection, healing, and justice, guide those responsible towards sincere repentance, and bring an end to every system that profits from human suffering.

May Allah fill our hearts with His love and mercy, protect the oppressed, and liberate every enslaved soul.

Ameen ya Rabbal Alameen.

Just started a list why muslim countries are some of the most corrupt places. Yet we worry about Hijab as our #1 priority.

1. Wasting peoples time: everyone is always late but at the expense of others.

2. Stealing by cutting corners when delivering services, goods.

3. Gossip & backbiting

4. Taking bribes and nepotism

5. Sabotaging other people

I went from rejecting some hadith to rejecting most to rejecting all hadith, I could not accept the fact the prophet married a 9 year old, that shaytan hangs out in my nose at night, stonlng etc.

I went quran only for a few months but still praying the hadith way, eventually I was like but if hadith can be fabricated and still considered fully sahih, who's there to say the quran wasn't.

So i went into a deep dive looking up all the miracles again that kept my faith strong and now i'm a medical school student almost a doctor who's also studying astrophysics in his own time, i checked all the miracles and i saw that all of them were common knowledge or atleast things being talked about at that time. Some "miracles" were just stuff that aristotle and galel mentioned centuires ago, and since mecca was an important trading place there were a lot of cultures and different people with different belief there. The sun doesn't set in a murky water, the sky isn't an object, then i read about the inheritance divisions some come up to 112.5% some less than 100% and all of them were either "metaphors" or "god knows" but why would god send a book that nobody understands?

Also if god knew hadith would become so problematic where it would lead people to leave islam, why allow it at all? If they are true then why not let the prophet compile them himself so we wouldn't have to reject 593000 of them?

Then i thought about animals, it is believed that the first animals have existed 500 million years ago, humans only 300 thousand years. What was the point of letting animals eat eachother, get tortured for 499700000 years?

Also the "men mentioned 23 times women 23 times so it matches the chromosomes" that is common pattern recognition that can be done in any book it's just not a miracle. Then the fact that the prophet conviniently received surahs exactly when he needed them, like telling his guests to leave, telling his wives that he can choose between who he hangs out with but also that is only for yim not for the rest of the muslims?

Also what is the point of testing us? Genuinely an All powerful god has no need to test anybody, he knew billions would end up in hell why create them? I can't fathom that.

I'm curious because I've seen zar is common in North Africa and sudan she even in the gulf to an extent but I'm curious what do scholars and the Quran say about it?

Is Sharia eternal and compulsory? What even is it exactly? Are secular systems prohibited? If Sharia is a must, isn't it unfair for non muslims? Wouldn't a neutral law be better, even sharia afaik, is something that changes from interpretation to interpretation so theres no ultimate Sharia.

i am tunisian and it techinically muslim country however it often seclaur state
an i wanted to know how do muslim who are seclaur reconcile with that since while a few the shariah does prescribe punishement but again few hadd laws .
and no this isn't post by wahabi trying to guiltrip muslims into imposing shariah and declaring everyone kaffir XD lol

I'm not a scholar and I don't want to offend anyone, but I have questions that I can't find a calm answer to. For example, if God is all-powerful and good, why is there so much terrible suffering in the world? Children get sick and die, animals suffer, natural disasters happen. If God can do anything and loves everyone, why does he allow this? People tell me it's a test, but for a small child it doesn't look like a test.

Another thing that bothers me is that faith depends so much on where a person was born. If I was born in a Muslim country, I'm probably Muslim. If in India, Hindu. If in Europe, Christian or atheist. If there is one truth, why is it so tied to birthplace? It looks more like a cultural tradition than something obvious to everyone.

There are also questions about the Quran itself. I'm told it's the unchanging word of God, but historians write that there were different readings, that the text was collected and standardized under Uthman, that there are traces of editing. If the text is truly uncreated and perfect, why does it have such a human history? And why are many stories in the Quran similar to earlier Jewish and Christian texts, sometimes even apocrypha? This doesn't necessarily destroy everything, but the questions remain.

I'm also bothered by some moral points. In the texts there is slavery, military commands, inequality of women in testimony and law, punishments for apostasy and adultery, the story of Aisha's age. People tell me this must be understood in the context of that time. But if morality from God is eternal, why does it change so much with history? It seems that either morality is not absolute, or we are not reading it the way we should.

There is also abrogation of verses. Some verses cancel others. If the message is eternal, why is it corrected according to circumstances? It looks like people changing rules as they go. And also: how do you distinguish a true prophet from a charismatic person? They say the Quran is inimitable, but that's subjective. Other religions also have miracles and personal experience. You need some independent way to check, but there isn't one.

Finally, some places in the Quran about seven heavens, a spread-out earth, the sun setting in a murky spring, don't fit well with science if read literally. And if read metaphorically, then you can explain anything, and nothing can be checked anymore. I'm not saying I have a final answer. But all these questions together create serious doubt. I think an honest believer should also notice them and somehow respond to them.

why am i constantly getting flooded with idea of islam is misyogntic/tribal/ want to get invloved in other lives/consider love form of zina/ only accept traditional nikah as only valid form of marriage /anything else is just zina/ want to control women with dress code while on the other hand i am getting also flooded with idea that christanity is merciful / encourage indiviualism/ flexible on relationship / doesn't control women / doesn't care how you dress .
like i don't want this in mind but it keep happening it making seem as if islam is devil religion and chrsitantiy isss religion of mercy but i don't want that i want it to stop , i am not even intersted in chrisntaity to begin with

Assalamu Alaikum
(I am Brazilian and I'm using an AI to help me write this, so please forgive any spelling or typing errors)
My partner and I were getting ready to go to sleep (it had just turned 4:00 AM), but before sleeping, we were talking and looking at our phones as usual. We were watching videos when I started hearing knocking sounds in the distance (she was hearing them too, though neither of us had mentioned it to each other yet). To me, it sounded like it was coming from the living room, while to her, it sounded like it was in the backyard. It sounded as if someone was taking a stick or a piece of wood and tapping on furniture repeatedly and rhythmically. However, at the same time I heard it in the living room, she heard it in the backyard, and then it seemed to happen in both places at once.
Eventually, I asked her if she was hearing it too. She said yes, and that it had been going on for a while, but she thought it was coming from the bakery (we live next door to a bakery).
These noises started to intensify and get louder, to the point where it sounded like it was right at our window or in the hallway leading to our bedroom door. We started to feel scared because we didn't understand what was going on, so we stayed quiet. Then, I started hearing the sound of dog paws walking (I know it was dog paws because my late dog made the exact same sound when walking around the house). The louder the noises got, the darker the room seemed to become (the backyard light was on and its light usually streams through our window), to the point where it was so dark you couldn't tell whether your eyes were open or closed. We also started feeling a strange sensation, as if something was suffocating us.
I tried to recite the Shahada, but I simply couldn't remember it; it was as if my mind went completely blank. My partner instinctively started remembering a Christian song.
We remained in that state for what felt like a very long time—it really felt as though a lot of time had passed. But when we checked our phones later, only 15 minutes had passed. My phone battery had a sudden, sharp drop, and my charger broke out of nowhere, all within those 15 minutes.
After that, I turned on the lights, prayed Al-Fajr, and my partner lit some incense. Everything seemed to pass—the strange noises, the horrible sensation, and the intense fear. Shortly after, I left the room to get some water from the kitchen, and I thought I saw what looked like a dark figure or shadow of a person crouching next to the sink, which then vanished.
Could this be a nearby Jinn or something of that nature?

Hey guys, hope everyone is doing well!

My brother married a Christian and she seems to be joining eid and other stuff in mosque, but my brother refuses to join in on her christmas celebrations with her family etc, so a lot of their events, she is going to her family alone without him while she joins everything with us.

I tried to tell him that he should out of respect to his wife, join in on the family meeting she has, because these are stuff he knew about before marrying her, so why act like her stuff doesnt matter while expecting her to follow his stuff?

Also, since they love eachother etc, i think he is worried about wether they will go to same heaven or not? Like if they both truly believe their own belief, can they both still end up in Jannah together?

I had seen a video of someone asking this and thought of it too.

Albeit I believe that every person regardless of their religious beliefs must be an environmentalist, still, I genuinely don't see much muslims advocating for such problems.

Idk maybe they're too busy asking whether it's permissible for a woman to wear a backpack and shit of the sort. No time for actual problems occurring in the world.

For the last while I have became a bitter person, became doubtful about Islam despite having done my research on this sub and other progressive sources, I chose to do wrong, chose to insult Allah and hate himand while I didn't say it or admitted it, I left Islam..

But there was always a feeling, this unexplainable feeling I had, like someone was calling for me, not a calling of anger, although I was afraid and assumed that Allah was angry at me(and honestly rightfully so), but it felt like it lacked any judgmental looks, like an old friend calling for you or a parent waiting for you home after a long day with a warm cup of chocolate

I was too ashamed to abswer that call and so I doubled down on my sins, I subconsciously thought that I can continue my life without Allah, and even if that is true, not because I can live without him, no one can but I think he's generous and kind enough to let us live without staying connected to him, I still had a feeling that something was missing, someone important that has always watched me with love

I know I've done lots of sins and still do some of them like zina with my gf that I love so much which I know is a sin but I really love her, I still want to share this life with him, I want to thank him whenever I succeed in something and when I fail I want to be grateful to him for the experience or hold on hope and ask him for help to not give up, I want ti share lots of moments with him and my journey towards my dreams, I just want to share my life with him and learn to love him

I know I still do some of the sins that brought me away from him but I really want to do my best despite that, the insults and bad things I did towards him as well as sins that I can't exactly repent from like zina make too ashamed to try but I really want to try my best making salat, learning to love Allah and do good deeds in his name, learning about his religion etc..

I have never fasted an entire ramadan yet as well and I really want to fast the next one while praying and enjoying Allah's presence in my life

Idk if I can even do any of that but I really want to come back to him, even if I'm far away from perfect

I accidentally ordered a chicken wrap that had bacon inside it and asked the restaurant that i didn’t want bacon but it was too late so they just took it out and gave me it.

I ate it but now i feel guilty that i ate something that had touched the pork bacon, i just didn’t wanna throw the food out that i already paid for and it was an accident. I googled it and it says it’s haram because it touched it. What do you think?

In Azerbaijan, girls who wear hijab are not allowed into school, and the situation is getting much worse.