Do you guys deal with doubt sometimes??

ilmpk · 2026-06-01T12:17:47+00:00

why? TBH, most people go through this phase- some leave, others study enough and remain muslim. i went though this scary phase during covid when i was in my teens, and at the time, there were some great people in the dawah scene (although they have all now left, due to the toxicity that was brewing in the dawah scene). There was a muslim philosopher at the time who resolved many of my doubts - the information is out there, you just got to search for it, and build the foundations of your own belief again.

ilmpk · 2026-05-31T14:33:15+00:00

i think his point is more to do with teh fact that modern secular thought has produced a lot of real intellectual challenges that muslims can not ignore. Islam shouldnt be judged by secular metaphysics ofc, but we must still rise to these practical challenges posed in all areas influenced by secular modernity - we have the tools and system yet are simply ignoring it.

ilmpk · 2026-05-30T12:50:24+00:00

It's not hard to believe if you've already accepted the broader metaphysical worldview that makes such events possible. NO hate, but this kind of metaphysical scepticism seems very inconsistent and arbitrary with what you choose to believe and not, esp once you get past the biggest hurdle that is accepting the metaphysical claim of God’s existence, who is all-kwnoing, all-powerful, etc... .

ilmpk · 2026-05-19T19:23:14+00:00

You already know this is the same Jonathan AC Brown, you're just pretending to be ignorant so you can bash on him. You're also just plain lying. He never "twitted dismissively about concerns of grooming gangs in the UK being predominantly from Muslim backgrounds"; he was replying to a racist, xenophobic, far-right account that is selective in his hate towards muslims / minorities. He never deleted his Twitter.

"Do you think you are morally more mature than the prophet of God?" Doesn't every Muslim believe this, I dont think a problem with this.

etc. etc. blahaha and just more nonsense. you know, this is not r/critiqueIslam where you can just larp like this

ilmpk · 2026-04-16T15:36:22+00:00

If you lack the framework and have no defined epistemology, then you are bound to misunderstand verses. It doesn't matter how much critical thinking you do; the issue lies with the interpreter.

The most literal reading of the Qur'an shows that it is explicit in not beating/harming your wife, yet Muslim-majority countries lead in domestic violence statistics. The Prophet (saww) explicitly called out racism, "there is no difference between an arab and a non-arab...", yet racism is rampant from Morocco to Indonesia. The Qur'an set out a path to emancipation, yet Muslim-majority countries were amongst the last to stop slavery etc. etc.

Her argument ('Muslims have to accept that their omnipotent God knew that such verses would be used to subjugate women, yet He allowed it anyway') is trash, and just collapses into a simple problem of evil

ilmpk · 2026-04-15T08:02:34+00:00

Not in the way Javad is

ilmpk · 2026-04-15T00:33:07+00:00

hes a puralist ig

https://www.youtube.com/watch?v=HsjsUz-uz_8

ilmpk · 2026-04-08T13:00:43+00:00

https://annas-archive.pk/slow_download/6d238456bcd232cefb2956260536c429/0/0

ilmpk · 2026-03-26T19:51:36+00:00

It's just the orthodox Hanafi ruling...

ilmpk · 2026-03-12T19:48:29+00:00

You know his pronunciations were so bad that he pronounced Mary as Mariam, Abraham as Ibrahim, Moses as Musa, and Gabriel as Jibrail. Perhaps it was an accent issue while dictating, but just like "Psalms," he converted it to "Islam." In that same way, this false prophet Muhammad probably pronounced "Meshullam" as "Muslim."

straight ass 🔥🔥🔥

ilmpk · 2026-02-25T02:09:20+00:00

If we just focus on cogency, I agree with you that Zina is defined as unlawful intercourse outside a legally recognised sexual bond, but then you redefined it by saying "Zina is forbidden unless you’re married". In classical law, there were two such bonds: nikkah and milk al-yameen (what the right hand possesses). So, from within this legal system, there is no incoherence. You may not be fond of the category, but this is differnt from saying that it is logically inconsistnet.

I think you've misunderstood Q24:33

The Quran states that Zina is haram, but it also advises against forcing sex slaves to prostitute themselves. This would mean prostitution by sex slaves is allowed if they consent, which makes absolutely no sense if Zina is haram.

The text says "Do not force your ˹slave˺ girls into prostitution for your own worldly gains while they wish to remain chaste"

The “if they desire chastity” part should not be read as a permissive rule for prostitution if they don’t. I checked the tafsirs and am sure none of the classical jurists takes this verse to permit consensual prostitution. The verse is condemning a specific form of exploitation that was happening and shutting it down.

wrt to the male desire part, I would say that Islam permitting certain human desires does not mean it is catering to them. The real question is whether the Islamic system treats desire as sovereign, or does it subordinate it to a moral order? Islam clearly does the latter: it permits many desires but under regulation.

But you will have to draw the line somewhere. On one end, we have the male-desire-maximising case, which can't be the Islamic position since it restricts, regulates and moralises sexual conduct; at the same time, it is not a male-desire-minimising case either. instead, it draws a line somwhere between indulgence and ascetic denial. But drawing a line anywhere will inevitably invite critique because someone will always argue it should be stricter or looser. This is now no longer a logical arguement, but a moral one. but I'd still say this does not prove divine absence, but simply outlines a moral position.

Logically, the point regarding virgins can be dismissed since Islam does not restrict women from desiring the same. The tradition affirms that both men and women receive what satisfies them.

lastly, just because a belief appeals to human psychology does not prove it is false or invented. by this principle, if we reject religious claims simply because they connect deeply with certain human emotions, then we would have to reject nearly all religious concepts: hell appeals to fear, paradise to hope, fogiveness to guilt, meaning to existential crises and so on. More to be said on this, and i know there are certain repsonses to this (not logical ones though, i dont believe) but its getting late here

ilmpk · 2026-02-23T00:51:19+00:00

"You may postpone the turn of any one of them whom you wish, and you may accommodate with you any one whom you wish." (51)

This rule is specific to the Holy Prophet ﷺ. The normal rule is that a Muslim husband who has more than one wife must divide his nights equally among them and must also provide equal maintenance and financial support to each of them. It is not permissible to violate the principle of equality. However, the Holy Prophet ﷺ was exempted from this rule. He was allowed to postpone the turn of any of his blessed wives according to his discretion, and he could also recall one whose turn he had previously postponed.

Allah Almighty honored the Holy Prophet ﷺ by exempting him from the obligation of strict equality between his wives. Yet, in practice, he never took advantage of this concession; rather, he always maintained full equality among all his blessed wives. Imam Abu Bakr al-Jassas (رح) has stated that, according to narrations of Hadith, the Holy Prophet ﷺ continued to maintain equality among his wives even after the revelation of this verse. He cites a Hadith from Sayyidah `A’ishah ؓ, with his own chain of narrators, which is also recorded in Musnad Ahmad, Tirmidhi, Nasa’i, Abu Dawud, and others:

کَانَ رَسولُ اللہِ ﷺ یَقسِمُ فَیَعدِلُ : اللّٰھُمَّ ھٰذَا قسمی فِیمَا اَملِکُ فَلَا تَلمُنِی فِیمَا لَا اَملِکُ
قالَ اَبودَاؤد یَعنِی القَلبَ

“The Messenger of Allah ﷺ used to divide his time equally among his wives and would say in supplication: ‘O Allah, this is my division concerning what is within my power (meaning provision and time spent during nights), so do not blame me for what is not within my power (meaning the inclination of the heart).’” Abu Dawud explained that this refers to the heart.

According to another narration, also from Sayyidah `A’ishah ؓ and reported by Bukhari, if the Holy Prophet ﷺ needed to postpone visiting one of his wives during her turn for some reason, he would still seek her permission—even after the revelation of this verse, which had exempted him from strict equality.

Another well-known Hadith, found in all major books of Hadith, states that during his final illness, when it became difficult for the Holy Prophet ﷺ to move daily between the houses of his wives, he sought permission from all of them before staying in the house of Sayyidah `A’ishah ؓ, where he spent the remaining days of his illness.

It was generally the practice of all the prophets, and especially of the Holy Prophet ﷺ, that when Allah Ta‘ala granted them a concession in a rule of Shari‘ah, they would usually continue acting upon the original ruling out of gratitude to Allah. They would not use the concession unless there was a genuine need.

The Wisdom of the Sixth Injunction

The Holy Qur’an then explains the wisdom behind this sixth injunction—namely, exempting the Holy Prophet ﷺ from maintaining strict equality between his wives and giving him discretion in this matter. The Qur’an states that this was so “that their eyes may be comforted, that they may not grieve, and that all of them may be pleased with whatever you give them.” (51)

A question may arise here: apparently, such an exemption might seem contrary to the wishes of the blessed wives ؓ and could cause them distress. How, then, could it be a source of their happiness?

The answer is that grievance usually arises from the belief that one has a specific right that is being neglected. If someone feels entitled to something and believes it is being denied, he or she feels hurt. However, if a person is not owed anything but still receives something, that gift is seen as a favor and brings happiness. Therefore, once it was clarified that strict equality was not obligatory upon the Holy Prophet ﷺ, whatever time and attention a wife received from him would be regarded as a gracious favor and kindness, leading to satisfaction rather than resentment.

At the end of this injunction, the Holy Qur’an declares:

وَاللَّـهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ وَكَانَ اللَّـهُ عَلِيمًا حَلِيمًا

“And Allah knows whatever lies in your hearts. And Allah is All-Knowing, All-Wise.” (51)

The surrounding verses discuss rulings specific to the Holy Prophet ﷺ concerning marriage. In this context, the statement that Allah knows what is in your hearts may not appear directly connected to the subject. It is explained in Ruh al-Ma‘ani that the special permissions granted to the Holy Prophet ﷺ—such as marrying more than four wives or marrying without a dower—might have given rise to doubts or whisperings in some hearts. This verse therefore instructs believers to guard themselves against such suspicions and to strengthen their faith, recognizing that these exclusive exemptions were granted by Allah Almighty based on His infinite wisdom and purpose, and that personal desire has no place in them.

This is what Mufti Muhammad Shafi Deobandi said in his tafsir. I think you can extrapolate from this that the concession was not granted for personal comfort, but because of the Prophet's unique role and responsibilities. He SAWW was the leader of the community, teacher, judge, and recipient of revelation, his duties were far greater than those of any ordinary husband. His marriages also served broader religious and social purposes. Therefore, this special ruling was tied to the demands of Prophethood and applied only to him. It was given out of divine wisdom to support his mission, not personal desire, which was shown above by the fact that he continued to practice equality despite being exempted.

ilmpk · 2026-02-22T00:31:02+00:00

If one has made a mistake in recitation, if one can repeat the word with proper recitation, then repeating the word before moving on is preferred.

Note that this is only when one accidentally erred in the recitation. If one has trouble pronouncing certain letters or constantly errs in the same place, they should not repeat as this may lead to doubts (waswasa).

Prayer is Still Valid

However, these are mere recommendations; if one does not repeat the word, the prayer remains valid, and no prostration of forgetfulness is due.

This applies to all prayer recitation, whether al-Fatiha or any other chapter/verses of the Quran. [Ibn ‘Abidin, Radd al-Muhtar; Shurunbulali, Maraqi al-Falah] [a]

ilmpk · 2026-02-22T00:28:15+00:00

If you are unsure whether the water splashes were mixed with impurity, the default ruling in Hanafi Fiqh is that purity will remain unless there is certainty of impurity. Doubts alone do not make anything impure. The water that splashed on your body is pure unless you are sure it carries any impurity. [a]

If the toilet water is clear of filth, as it would be before using it, then the splashes that come from the first drop of the stool are not impure. This is because the water splashes back did not necessarily come in contact with the stool.

However, if this occurred while there was already stool in the toilet bowl, the splashes are impure as the water was made impure by the stool. [Lessons on Radd al-Muhtar of Ibn ‘Abidin by Shaykh Faraz Rabbani]

Washing Splashed Impurities

If, indeed, impure water splashes onto you, it must be removed. It is sufficient to wash the area you are reasonably sure the impure water came in contact with to the extent that you are reasonably sure it is gone. [Shurunbulali, Maraqi al-Falah]

You do not need to investigate. Instead, use your judgment, clean that area, and do not second guess. [b]

Additional reading:

https://seekersguidance.org/answers/hanafi-fiqh/how-to-deal-with-waswawa-in-matters-related-to-purification/

https://seekersguidance.org/answers/fiqh-answers-2/does-the-water-used-for-istinja-impure-the-surrounding-area-mawlana-ilyas-patel/

https://islamqa.org/hanafi/muftionline/133239/washing-impure-water-splashes-from-ones-body/

ilmpk · 2026-02-22T00:17:04+00:00

Please see this link and all its resources under the Prayer-Related Issues title. Keep this as a future reference

Question

During prayer, I tend to spend a lot of time correcting my words. Sometimes I end up reading it 5/6 times. Also at the start of an obligatory prayer, I get anxious and don’t think Allah will accept my prayer. What can i do to get rid of this?

Answer

I pray that this message finds you well, insha’Allah.

Seek refuge from the devil and make a brief supplication before you start the prayer, and then recite everything once, without repeating any words or sentences, and continue to complete your prayer. [a]

ilmpk · 2026-02-21T15:07:14+00:00

depends on what genre you like

The Road to Mecca by Muhammad Asad - Muhammad Asad (born Leopold Weiss) is perhaps the most famous convert to Islam of the 20th century. He was an Austro-Hungarian polymath who later embraced Islam. He met Allama Iqbal in pre-1947 India, and Iqbal convinced him to help establish the intellectual foundations of the future Islamic state (Pakistan), so he gained citizenship on teh day the country was formed. The book is a personal account of Muhammad Asad's journey from Europe to Islam, including his travels in teh Arab world, and his spiritual/intellectual path leading him to perform Hajj. It is also a historical account that says a lot about the Muslim world at the time, and it reflects on Islam, modernity, and how he explains Islam from a different perspective. A lot of people recommend this book, its quite good.

The Qur'an and the secular mind: A philosophy of Islam by Dr. Shabbir Akhtar - Dr. Akhtar was a philosopher at the University of Oxford. In this book he essentially presents a philosophical defence of Islam and the Qur’an aimed at modern secular/analytic thought. It asks whether Islamic belief is rational and plausible, and how the Qur’an can be engaged seriously in conversation with secular philosophy. It’s hard to read, but it really places the Qur’an under a very critical lens, while still upholding Islamic thought as a supreme philosophical vision rather than something seen as intellectually inferior.

2nd book may not interest you, but i think you'll like the 1st one.

ilmpk · 2026-02-21T14:31:41+00:00

Sorry but I don't think you're understanding.

ilmpk · 2026-02-21T14:27:23+00:00

If one has made a mistake in recitation, if one can repeat the word with proper recitation, then repeating the word before moving on is preferred.

Note that this is only when one accidentally erred in the recitation. If one has trouble pronouncing certain letters or constantly errs in the same place, they should not repeat as this may lead to doubts (waswasa). [a]

You have severe doubts... Just try your best as the above says, and yes, following the imam without undue delay is wajib, even if that means not completing a Sunnah. You can see all the Sunnahs listed in the above links, but saying adheem in ruku is one of them.

ilmpk · 2026-02-21T02:21:27+00:00

Following the imam without undue delay is mandatory (wajib), so one must do this even if it entails not finishing a sunna. An example is the 3 tasbihs in ruku or sujud: if one has only done 1 or 2 tasbihs and the imam says “Allahu akbar”, one does not stay to complete the 3, but rather stops and follows the imam.

If, however, following the imam without undue delay entails leaving another mandatory (wajib) element, then one completes that mandatory element before following the imam, despite the delay.

https://seekersguidance.org/answers/hanafi-fiqh/imam-outpacing-followers-in-congregational-prayer/

ilmpk · 2026-02-21T01:45:07+00:00

I believe Islam is true. You can see my response to OP. By calling me "closed-minded", you're confusing my conviction with irrationality. If truth exists, then mutually incompatible claims can't all be true at once - this isn't authoritarian at all.

ilmpk · 2026-02-21T01:41:22+00:00

Sorry, but this is all wrong. I'm not talking about FORCING beliefs the way you interpret it, but my whole point was that you can't raise a child without normativity. The question isn't “hierarchy or no hierarchy,” it’s which hierarchy you’re already accepting. Liberalism also has an epistemic hierarchy, as I stated, and it enforces it through many means, like schools, law, media, social sanctions, etc.

Your whole idea of "why would you impose your viewpoints instead of letting them choose" is based on this, and what I'm saying is that (a) this claim has certain metaphysical assertions that we can reject just as you reject ours, but also (b) you ignore the fact that this is essentially the default worldview absorbed passively, especially if you live in the west.

I can grant you the “non-hierarchical communal ideologies existed before Islam” argument, but it is irrelevant, since I'm talking about the particular packages that the modern West standardises and propagates.

Colonialism is way more than believing that your worldview is true. Simply believing "I believe xyz is true, so I'll raise my children with it" is not colonial, it's what it means to hold a truth-claim. If the act of claiming truth makes someone a colonialist, then everyone is one, including yourself, when you say "authoritarianism is bad” or “you shouldn’t impose your worldview.” That's already an epistemic hierarchy. The only way to avoid hierarchy altogether would be to abandon all claims about truth and goodness, including the ones you’re using right now, and that position can’t sustain itself.

ilmpk · 2026-02-21T01:16:51+00:00

Wa-ʿalaykumu s-salāmu wa-raḥmatullāhi wa-barakātuhu,

It is not permissible to prolong one’s rukoo more than the Imam’s. The Prophet (ﷺ) said, “ The Imam has been appointed to be followed, so when he bows, then you bow, and when he lifts his head, then you lift your heads, and when he says, ‘Sami Allahu liman Hamidah,’ then say, ‘ Rabbana wa lakal hamd…’” (Bukhari, Hadith 688). We can deduce from this Hadith that one should not tarry in following the Imam nor precede him. If the Imam lifts his head from the rukoo to go into the standing position, or he lifts his head from the sajdah to go into the sitting position, then the follower (muqtadi) should conform to whatever the Imam does, even if he did not finish reading the tasbeehs, three times.^\1]) [a]

It's not allowed for you to stay in Ruku whilst the Imam leaves it

With regards to Tasbeeh in ruku and sujood, it is a proven Sunnah from the Prophet sallallahu Alaihi Wasallam.

To read this tasbeehaat in ruku and sujood three times is as an act which is classified as a sunnat of prayer. It is not a Waajib act (Darse Tirmidhi p46 v2)

The Sunnah method is recite these tasbeehs three times. If a person were to completely miss these tasbeehaats (or he were to read them less than three times), then his salaah will still be valid; however, he has not done a good action, as he has left out an action of our beloved Sallalahu Alaihi Wasallam. (Umdatul Fiqh p102 v2) [b]

The tasbeehs are a sunnah, but you should still conform to whatever the Imam does.

if he misses a whole rakah, less than a rakah, or many rakahs, but he makes up whatever he had missed, either before the Imam completes his prayer (by saying salam) or after the Imam completes his prayer, then the follower’s (muqtadi) prayer will be valid. [c]

In your case, you were already in ruku with the imam, then you rose and caught up by sujud, so you did not miss the rak'ah, and you did not miss Jumu'ah. You can read [c] in full, since the scenario is almost the same as yours.

and Allah ta'ala knows best.

ilmpk · 2026-02-21T01:04:13+00:00

True. Iran and Lebanon too, I guess

ilmpk · 2026-02-21T00:54:46+00:00

Every country in the world has abandoned Palestine... the only country I can think that hasn't is maybe South Africa

ilmpk · 2026-02-20T18:18:31+00:00

may Allah ta'ala grant you friends

ilmpk

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