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They both refer to Voluntary Salah

• Ishraq is prayed shortly after sunrise (about 15–20 minutes after).

• Duha (Chast) is prayed later in the forenoon, anytime before the sun reaches its zenith.

• The Prophet ﷺ said: “Whoever prays Fajr in congregation, then sits remembering Allah until sunrise and prays two rak‘ahs, will get the reward of Hajj and Umrah.” (Sunan al-Tirmidhi, Hadith 586)

Yes, Qiyam al-Layl refers to night prayer, which can be prayed even without sleeping beforehand.

• Sleeping is not a condition for Qiyam al-Layl.

• It may be offered any time after ‘Isha and before Fajr.

• The Prophet ﷺ used to pray at night until his feet swelled. (Sahih al-Bukhari, Hadith 1130)

Yes, you should pray Fajr as soon as you wake up, even if the time has passed.

• Missed prayers must be made up immediately upon remembering or waking.

• Delaying further without reason is sinful.

• The Prophet ﷺ said: “Whoever forgets a prayer or sleeps through it, its expiation is to pray it when he remembers it.” (Sahih Muslim, Hadith 684)

Yes, you can pray Duha, and it is a recommended Sunnah prayer.

• Its time begins after sunrise (about 15–20 minutes later) until just before Dhuhr.

• The Prophet ﷺ said: “In the morning, charity is due from every joint of your body… two rak‘ahs of Duha prayer will suffice for all of that.” (Sahih Muslim, Hadith 720)

• It can be prayed as 2 rak‘ahs, and up to 8 or more.

No, Witr is not obligatory but it is strongly emphasized (Sunnah Mu’akkadah).

• The Prophet ﷺ never left Witr, showing its importance.

• It is prayed after ‘Isha and before Fajr.

• Talhah ibn ‘Ubayd-Allah reported: A man asked the Messenger of Allah ﷺ, “What prayers has Allah enjoined on me?” He replied: “The five prayers, unless you do anything voluntarily.” (al-Bukhari 1891, Muslim 11)

No, Tahajjud is not mandatory; it is a voluntary (nafl) prayer.

• It is highly recommended and among the best acts of worship after the five daily prayers.

• It is usually prayed after waking up in the night, following sleep.

• Allah praises those who pray at night: “They used to sleep but little of the night, and in the hours before dawn they would ask forgiveness.” (Quran 51:17–18)

No, vomiting does not break wudu according to the majority of scholars.

• Wudu is only broken by what exits from the front or back passage.

• Vomiting is considered impure, so it is recommended to rinse the mouth afterward.

No, according to most scholars, it does not break wudu.

• The Hanafi, Maliki, and Shafi‘i schools hold that eating camel meat does not invalidate wudu.

• The Hanbali school says it does break wudu, based on the hadith in Sahih Muslim (Hadith 360).

• The stronger majority opinion is that wudu is not broken, but making wudu afterward is recommended.

Yes, it is permissible to wipe over socks (or leather socks) during wudu, provided you have worn them after a full wudu and are not in a state of major impurity.

• The socks must cover the ankles completely.

• Wiping is allowed for one day and night for a resident, and three days and nights for a traveler.

• Evidence: The Prophet ﷺ permitted wiping over socks. (Sahih Muslim, Hadith 274)

Yes, ejaculation invalidates fasting, and you must make up the day later.

• If it happens deliberately (through desire, touch, or masturbation), the fast is broken.

• If it happens unintentionally or in a dream (wet dream), the fast remains valid.

• Evidence: The Prophet ﷺ clarified rulings on fasting and desires. (Sahih Muslim, Hadith 1106)

No, eating out of forgetfulness does not invalidate the fast.

• The fast remains valid and should be continued.

• Forgetful eating or drinking is considered a provision from Allah.

• The Prophet ﷺ said: “If somebody eats or drinks forgetfully, then he should complete his fast, for what he has eaten or drunk has been given to him by Allah.” (Sahih al-Bukhari, Hadith 6669)

Yes, it is permissible for a traveler to break their fast while traveling, but they must make up for the missed fast later.

• The journey must be significant enough to allow the concession (approximately 80 km or more, according to many scholars).

• It is allowed even if the travel is easy, but fasting while traveling is also valid if one chooses.

• Allah says: “And whoever is ill or on a journey, [then fast] the same number of days [later].” (Quran 2:185)

Certain people are exempt from fasting during Ramadan, but they must either make up the missed fasts later or feed the needy if unable to fast.

• The sick and travelers are excused and can fast later.

• The elderly, and those with chronic illness who cannot fast, must feed a needy person per day.

• Pregnant and breastfeeding women may break their fast if they fear harm for themselves or the child.

• Allah says: “But if any of you is ill or on a journey, the same number (should be made up) from other days...” (Quran 2:184)

Yes, it is permissible.

• Reciting from a mushaf, tablet, or phone during voluntary prayers like Qiyam al-Layl or Taraweeh is allowed.

• The Sahabah prayed while holding the mushaf, which scholars used as evidence for permissibility.

• It does not affect the validity of prayer, though memorization is more virtuous.

Yes, you receive both protection and reward for reciting them.

• Daily adhkar and Qur’anic verses shield a believer from harm and strengthen faith.

• Reciting Ayat-ul-Kursi after obligatory prayers is especially virtuous.

• The Prophet ﷺ said: “Whoever recites Ayat-ul-Kursi at the end of each obligatory prayer, nothing but death will prevent him from entering Paradise.” (Sunan an-Nasa’i, Hadith 984)

Yes, it is permissible.

• Charity may be given on behalf of any deceased Muslim, not just by their children.

• The Prophet ﷺ said that a person may give charity on behalf of their deceased parents or relatives, and the reward will reach them.

• Sadaqah jariyah (ongoing charity) benefits the deceased even if they had no children to do it for them.

No, obedience to parents is not absolute.

• Obedience is required in what is good and permissible.

• If parents command something haram, there is no obedience in disobedience to Allah.

• Still, even when disagreeing, a Muslim must speak kindly and show respect.

Yes, it is still sinful.

• Disrespecting parents (‘uquq al-walidayn) is a major sin in Islam.

• Their later forgiveness removes the personal harm, but the original sin of disobedience remains and needs repentance.

• Honoring parents is a lifelong duty, during their life and after their death.

No, a man cannot marry his mother’s sister, as she is a permanent mahram.

• Allah says: “Prohibited to you (for marriage) are… your mothers’ sisters.” (Quran, Surah An-Nisa 4:23)

• This prohibition includes both maternal and paternal aunts.

• Such relations are considered sacred ties of kinship that cannot be turned into marriage.

No, a woman cannot uncover her hair in front of her male cousins, as they are non-mahram.

• Male cousins are not included among the mahrams listed in the Qur’an.

• The command of hijab applies, requiring women to cover their hair and beauty in front of non-mahram men.

• Allah says: “And tell the believing women to lower their gaze and guard their modesty, and not display their beauty except what ordinarily appears thereof…” (Surah An-Nur 24:31)

No, a man cannot hug his female cousin, as she is non-mahram.

• Physical contact between non-mahram men and women is prohibited in Islam.

• The Prophet ﷺ said: “It is better for one of you to be struck in the head with an iron needle than to touch a woman who is not permissible for him.” (Sunan al-Tirmidhi, Hadith 2727)

• Interaction with cousins must follow the same modesty rules as with any other non-mahram.

• The Prophet ﷺ said: “A woman should not travel except with a mahram.” (Sahih al-Bukhari, Hadith 1862; Sahih Muslim, Hadith 1341)

• A mahram is her husband or a male relative whom she can never marry (father, brother, son, etc.).

• If she has no mahram, Hajj is not obligatory for her until she has one to accompany her.

Yes, a woman’s father-in-law is her permanent mahram.

• She can never marry him, even if her husband dies or they divorce.

• Allah says: “And do not marry those [women] whom your fathers married…” (Quran, Surah An-Nisa 4:22)

• This prohibition extends both ways: a father-in-law is mahram to his son’s wife, and a mother-in-law is mahram to her daughter-in-law.

No, a woman cannot marry her maternal uncle, as he is a permanent mahram.

• Allah says: “Prohibited to you (for marriage) are… your mothers’ brothers and your fathers’ brothers.” (Quran, Surah An-Nisa 4:23)

• This applies to both direct uncles and great-uncles.

• Maternal and paternal uncles hold the same ruling of being permanent mahrams.

No, shaking hands with a non-mahram is not allowed in Islam.

• The Prophet ﷺ said: “For one of you to be stabbed in the head with an iron needle is better for him than to touch a woman who is not permissible for him.” (Sunan al-Tirmidhi, Hadith 2727)

• The Prophet ﷺ never shook hands with women who were non-mahram, even when they pledged allegiance to him. (Sahih al-Bukhari, Hadith 5288)

• Respectful greetings can be exchanged verbally without physical contact.

No, a woman cannot travel with her brother-in-law, as he is a non-mahram.

• The Prophet ﷺ said: “No man should be alone with a woman unless there is a mahram with her, and no woman should travel except with a mahram.” (Sahih al-Bukhari, Hadith 3006; Sahih Muslim, Hadith 1341)

• When asked about the brother-in-law, the Prophet ﷺ said: “The in-law is death.” (Sahih al-Bukhari, Hadith 5232; Sahih Muslim, Hadith 2172), meaning it is very dangerous due to casual interaction and lack of restrictions.

• A brother-in-law is not a mahram, so travel or seclusion with him is not permissible.

• Step-Parents: Yes, they are mahram. If your mother marries a man, he becomes a permanent mahram to you, and likewise, your father’s wife becomes your mahram. This is based on Quran 4:23, which prohibits marriage with one’s stepmother or stepchildren.

• Step-Siblings: No, they are not mahram. A step-sibling is only related through marriage, not by blood or breastfeeding (rada‘ah). Therefore, normal rules of non-mahram interaction apply, and marriage is permissible between step-siblings if no breastfeeding relationship exists.

Inheritance is divided according to the fixed shares outlined in the Qur’an, with specific rights given to family members.

• Sons and Daughters:
  A son receives twice the share of a daughter.
  Quran 4:11: “Allah commands you regarding your children: for the male, what is equal to the share of two females.”

• Parents:
  If the deceased has children, each parent receives one-sixth.
  If no children, the mother gets one-third, and the rest goes to the father.
  Quran 4:11: “For parents, a sixth share of the inheritance to each if the deceased left children; if no children and the parents are the only heirs, the mother has a third.”

• Spouse:
  A wife receives one-quarter if there are no children, and one-eighth if there are children.
  A husband receives one-half if there are no children, and one-quarter if there are children.
  Quran 4:12: “Your wives receive a fourth of what you leave if you have no child, but if you have a child, they get an eighth... And for you, a half of what your wives leave if they have no child, but if they have a child, you get a fourth.”

• Siblings:
  If there are no children or parents, siblings can inherit—one-sixth for one sibling, or one-third collectively if there are multiple.
  Quran 4:12.

Yes, men are commanded in Islam to treat their wives with kindness and fairness.

• The Prophet ﷺ said: “The best of you are those who are best to their wives.” (Tirmidhi 3895)

• The Qur’an instructs: “Live with them in kindness.” (Surah An-Nisa 4:19)

• Good treatment includes respect, financial support, emotional care, and patience.

Yes, a wife can ask for a divorce through Khul‘.

• Khul‘ means a wife may request separation by returning the mahr (dowry) or compensation to the husband.

• It is allowed if she cannot continue the marriage due to harm, mistreatment, or even strong dislike.

• The Prophet ﷺ approved Khul‘ for the wife of Thābit ibn Qays when she could not stay with him.

No, it is not permissible for a man to beat his wife in an abusive or harmful way.

• The Prophet ﷺ never hit a woman and said: “The best of you are those who are best to their wives.” (Tirmidhi 3895)

• The Qur’an (4:34) allows a symbolic form only after advising and separating in bed, but scholars explain it must be light, non-harmful, and without humiliation.

• Islam forbids violence, abuse, or oppression in marriage.

No, a man does not need the permission of his first wife to marry a second wife.

• Polygamy is his right if he can maintain justice and fulfill obligations.

• However, good manners and wisdom encourage informing and dealing kindly with the first wife.

• If he fears injustice or harm, then marrying another wife becomes impermissible.

Yes, it is permissible in Islam for a man to have up to four wives.

• Allah says: “Marry women of your choice, two or three or four. But if you fear that you shall not be able to deal justly, then only one.” (Quran 4:3)

• Justice between wives in spending, housing, and time is an obligation.

• More than four wives is not allowed.

No, she needs her husband’s permission. Unless the permission was given before or at the time of Nikkah

• Her husband has authority over her leaving the home.

• Work is allowed if he agrees, provided it is halal and does not affect her duties.

Yes, equality is obligatory in time, spending, and housing.

• Emotional love cannot be controlled, but fairness in outward treatment is mandatory.

• Injustice between wives is a major sin.

No, without a valid excuse, it is not allowed and shows the marriage has other issues. Both need marriage counseling.

• The Prophet ﷺ warned of Allah’s displeasure if a wife refuses her husband’s call to the bed without reason.

• Valid excuses include sickness, menstruation, fasting (obligatory), or harm.

Yes, providing for a wife is obligatory.

• Includes food, clothing, housing, and medical care.

• Obligation applies whether she is rich or poor, working or not.

Yes, being excessively shy with one’s wife in private matters is not encouraged.

• Shyness is praiseworthy in general, but marriage requires openness and comfort between spouses.

• A husband should express affection and fulfill his wife’s rights without unnecessary hesitation.

• The Prophet ﷺ said: “The best of you are those who are best to their wives.” (Sahih al-Bukhari, Hadith 6082)

A woman should show respect to her mother-in-law as an elder and the grandmother of her children, but she is not obligated to give her the same rights as her own mother.

• Respect and kindness are part of good character and family harmony.

• Serving or obeying in-laws is not an Islamic obligation unless it aligns with general kindness.

• The Prophet ﷺ said: “He is not one of us who does not show respect to our elders.” (Sunan at-Tirmidhi, Hadith 1919)

Yes, the marriage can be halal if they repent and fulfill the conditions of the marriage.

• Past sins do not invalidate a new marriage contract.

• Repentance is required for forgiveness, and both should start the marriage on a clean slate.

• The Prophet ﷺ said: “The one who repents from sin is like one who did not sin.” (Sunan Ibn Majah, Hadith 4250)

A widow must observe a four-month and ten-day iddah, during which she refrains from remarrying.

• The purpose is to honor the previous marriage and ensure there is no pregnancy.

• During this period, she remains in her home unless there is a necessity to leave.

• Allah says: “And those who are taken in death among you and leave wives behind—they, the wives, shall wait four months and ten days.” (Quran 2:234)

Yes, Islam allows a man to marry up to four women, but only if he can deal justly with all of them.

• Justice includes fairness in time, financial support, and housing.

• Emotional inclination cannot be controlled, but outward treatment must be equal.

• If he fears he cannot be just, then he is commanded to marry only one.

• Allah says: “Marry women of your choice, two or three or four; but if you fear that you shall not be able to deal justly, then only one.” (Quran 4:3)

Mahr is a mandatory gift from the husband to the wife, signifying respect and responsibility. It is a right of the wife.

• It must be given willingly by the husband as part of the marriage contract.

• The amount can be small or large, but it should not be burdensome.

• Allah says: “And give the women [upon marriage] their [bridal] gifts graciously.” (Quran 4:4)

Yes, both the man and the woman must consent to the marriage for it to be valid in Islam. Forced marriages are not allowed.

• A marriage without the woman’s consent is invalid.

• The man’s acceptance and the woman’s approval must be declared.

• The Prophet ﷺ said: “A virgin should not be married until her permission is sought, and a previously married woman should not be married until she is consulted.” (Sahih al-Bukhari, Hadith 5138)

• Majority View (Hanafi, Maliki, Hanbali):
  Three divorces in one sitting count as three, making the divorce final and irrevocable (talaq al-bain).
  It is considered sinful, but binding. Caliph Umar (may Allah be pleased with him) enforced this ruling due to people misusing the divorce.
  Reference: Sahih Muslim, Hadith 1472

• Minority View (Shafi, Ibn Taymiyyah, Ibn al-Qayyim):
  Three divorces in one sitting should count as one divorce only, based on the practice during the Prophet’s ﷺ time and the early caliphate.
  Reference: Sahih Muslim, Hadith 1472

No, divorcing a woman during her menstrual period is forbidden, but if done, it is still valid.

• The Prophet ﷺ became angry when Ibn ʿUmar divorced his wife during menstruation and instructed him to take her back until she was pure.

• This shows it is a sinful act but the divorce counts.

• Sahih al-Bukhari, Hadith 5251 narrates this event, emphasizing that proper timing must be observed for any further action.

Divorce pronounced in extreme anger, where a person loses control of their senses, may not be valid. However, if the anger is moderate and the intent is clear, the divorce counts.

• Scholars differentiate between levels of anger:

  1. Extreme anger (loss of awareness): Divorce does not count.

  2. Moderate anger (understanding speech and intent): Divorce counts.

• Hadith: The Prophet ﷺ said: “There is no divorce and no manumission in case of ighlaaq (i.e., extreme anger or coercion).” (Sunan Ibn Majah, Hadith 2046)

A man can divorce his wife up to three times.

• After the first and second divorce, he may take her back during the iddah (waiting period) or remarry her with a new contract if iddah ends.

• After the third divorce, it becomes final (talaq al-bain al-kubra), and he cannot remarry her unless she lawfully marries another man and that marriage ends.

• Allah says: “Divorce is twice; then, either retain [her] in a fair manner or release [her] with good treatment.” (Quran 2:229)

Yes, a woman has the right to initiate divorce in Islam through a process called khula’.

• Khula’ allows a wife to seek separation by returning the mahr or part of it.

• It is permitted if she cannot continue with the marriage, even without harm from the husband.

• Allah says: “If you fear that they will not keep within the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself.” (Quran 2:229)

• The Prophet ﷺ approved khula’ when a woman could not stay with her husband.

No, a man cannot marry his mother’s sister, as she is a permanent mahram.

• Allah says: “Prohibited to you (for marriage) are… your mothers’ sisters.” (Quran, Surah An-Nisa 4:23)

• This prohibition includes both maternal and paternal aunts.

• Such relations are considered sacred ties of kinship that cannot be turned into marriage.

No, a woman cannot marry her maternal uncle, as he is a permanent mahram.

• Allah says: “Prohibited to you (for marriage) are… your mothers’ brothers and your fathers’ brothers.” (Quran, Surah An-Nisa 4:23)

• This applies to both direct uncles and great-uncles.

• Maternal and paternal uncles hold the same ruling of being permanent mahrams.

Yes, you can marry your cousin in Islam, as cousins are not mahram.

• The Qur’an (Surah An-Nisa 4:22–23) lists prohibited relatives for marriage, and cousins are not included.

• The Prophet ﷺ himself married his cousin Zaynab bint Jahsh (may Allah be pleased with her).

• Many of the Sahabah also married their cousins, showing its permissibility.

Yes, you can marry your step-brother, as he is considered a non-mahram and marriage is permissible.

• Step-siblings are not mahram unless a breastfeeding relationship (rada‘ah) exists.

• If both were breastfed five times or more by the same woman within the first two years of life, they become mahram, and marriage would not be allowed.

• ʿA’ishah (may Allah be pleased with her) said: “Among the things that were revealed of the Qur’an was that ten definite breastfeedings make a person a mahram, then that was abrogated and replaced with five definite breastfeedings.” (Sahih Muslim, Hadith 1452)

Yes, the release of semen (mani) during ejaculation requires ghusl (a full ritual bath) to restore purity.

• Allah says: “If you are in a state of janabah, then purify yourselves.” (Quran 5:6)

• The Prophet ﷺ confirmed that ejaculation necessitates ghusl. (Sahih Muslim, Hadith 316)

• Ghusl is required whether ejaculation occurs while awake or in a dream.

If madi (pre-seminal fluid) is released, you must wash the affected area, perform wudu (ablution), and clean your clothes or body before prayer. Ghusl is not required.

• Only the organ and whatever was touched by the fluid need to be washed.

• Wudu is necessary before praying or touching the Qur’an.

• Hadith: Narrated ʿAli رضي الله عنه: “I used to get emotional urethral discharge frequently… The Prophet ﷺ replied: ‘Perform ablution after washing your organ.’” (Sahih al-Bukhari, Hadith 269)

Yes, the release of semen (mani) during ejaculation requires ghusl (a full ritual bath) to restore purity.

• Allah says: “If you are in a state of janabah, then purify yourselves.” (Quran 5:6)

• The Prophet ﷺ confirmed that ejaculation necessitates ghusl. (Sahih Muslim, Hadith 316)

• Ghusl is required whether ejaculation occurs while awake or in a dream.

No, a man does not have the right to prevent his wife from adorning herself in front of other women, as long as no non-mahram men are present.

• Women may beautify themselves among other women, provided no awrah is exposed in a haram way.

• Islam encourages beauty within the limits of modesty.

• The Prophet ﷺ said: “Allah is Beautiful and loves beauty.” (Sahih Muslim, Hadith 91)

No, women are not permitted to fast during menstruation, and they must make up for the missed fasts after Ramadan.

• Praying is not made up, but fasting must be.
• This is a mercy from Allah, recognizing the difficulty of fasting while menstruating.
• The Prophet ﷺ said: “Is it not true that when she has her menses, she does not pray or fast?” (Sahih al-Bukhari, Hadith 1951)

No, divorcing a woman during her menstrual period is forbidden, but if done, it is still valid.

• The Prophet ﷺ became angry when Ibn ʿUmar divorced his wife during menstruation and instructed him to take her back until she was pure.

• This shows it is a sinful act but the divorce counts.

• Sahih al-Bukhari, Hadith 5251 narrates this event, emphasizing that proper timing must be observed for any further action.

No, using offensive or hurtful language is prohibited in Islam, especially if it harms others.

• Islam forbids insults, mockery, and speech that causes division or pain.

• The believer’s tongue should be used for truth, dhikr, and kindness.

• The Prophet ﷺ said: “A Muslim is the one from whose tongue and hands the people are safe.” (Sahih al-Bukhari, Hadith 10)

No, depression itself is not a sin.

• Feeling sadness, anxiety, or depression is a human condition, not something sinful.

• A person is only accountable if these feelings lead to neglecting obligations or doubting Allah’s mercy.

• The Prophet ﷺ himself experienced sadness (ḥuzn) at times, such as the Year of Sorrow.

• The remedy is patience, du‘a, seeking help, and trusting Allah, while also using permissible treatments.

No, anxiety is not automatically a sign of weak faith.

• Fear and worry are natural human emotions.

• They only become problematic if they cause neglect of worship, despair, or distrust in Allah’s decree.

• The Prophet ﷺ taught specific du‘as for anxiety and worry, showing that it is a trial to be managed, not a sin.

• Strong faith helps reduce anxiety, but having it does not mean someone’s iman is weak.

No, feeling lonely is not a sin.

• Loneliness is a natural human emotion and does not indicate weak faith.

• What matters is how one responds: using the time for dhikr, du‘a, seeking beneficial company, and turning loneliness into closeness with Allah.

No, crying from stress or sadness is not haram.

• The Prophet ﷺ himself cried at the loss of loved ones and said: “The eye weeps and the heart grieves, but we do not say except that which pleases Allah.”

• What is forbidden is wailing, striking oneself, or making statements of objection to Allah’s decree.

• Crying can even be a mercy and a sign of a soft heart if done with patience.

No, it is not sinful.

• IslamQA explains that a Muslim is not accountable for involuntary thoughts that cross the mind.

• The Prophet ﷺ said: “Allah has pardoned my ummah for what crosses their minds, so long as they do not speak of it or act upon it.” (Bukhari 2528, Muslim 127)

• Dwelling on worries or regrets becomes harmful if it leads to despair, neglect of duties, or mistrust in Allah.

• The remedy is dhikr, du‘a, and focusing on repentance for the past and tawakkul for the future.

No, it is not permissible.

• Alcohol is najis (impure) and haram to consume in any amount.

• Cooking does not make it permissible, even if it “burns off,” because traces may remain.

• A Muslim must avoid food prepared with wine, beer, or any alcoholic ingredient.

It depends on the source.

• Halal Source: If derived from halal-slaughtered animals or from plants/fish, it is halal.

• Haram Source: If derived from pigs or non-halal slaughtered animals, it is haram.

• Some scholars permit gelatin from haram animals if it has gone through complete transformation (istihalah), but the safer view is to avoid it unless certified halal.

• Prawns/Shrimp: Halal according to all four madhhabs. They are considered part of seafood and fall under what Allah has made permissible.

• Crabs: Disputed.

  • Hanafi scholars consider crabs haram because they are not classified as “fish.”

  • Shafi‘i, Maliki, and Hanbali scholars consider crabs halal, as all sea creatures are permissible.

Yes, eating onager is halal.

• The prohibition applies only to domesticated donkeys.

• The Prophet ﷺ allowed the eating of wild donkeys (onagers).

• Scholars differentiate clearly between domesticated donkeys (haram) and wild ones (halal).

No, eating frog legs is not permissible.

• The Prophet ﷺ forbade killing frogs, making them unlawful to eat.

• Scholars agree that since killing them is prohibited, eating them is also forbidden.

• Prawns/Shrimp: Halal according to all four madhhabs. They are considered part of seafood and fall under what Allah has made permissible.

• Crabs: Disputed.

  • Hanafi scholars consider crabs haram because they are not classified as “fish.”

  • Shafi‘i, Maliki, and Hanbali scholars consider crabs halal, as all sea creatures are permissible.

Yes, eating onager is halal.

• The prohibition applies only to domesticated donkeys.

• The Prophet ﷺ allowed the eating of wild donkeys (onagers).

• Scholars differentiate clearly between domesticated donkeys (haram) and wild ones (halal).

No, eating frog legs is not permissible.

• The Prophet ﷺ forbade killing frogs, making them unlawful to eat.

• Scholars agree that since killing them is prohibited, eating them is also forbidden.

You can keep a Guard or a service dog, but not a Dog as a Pet

• Dogs may be kept for hunting, farming, or guarding property.

• Keeping a dog without need reduces a person’s rewards daily, as mentioned in the hadith.

• Their saliva is impure, so vessels or clothes licked by them must be washed properly.

Yes, it is halal.

• All fish are halal without slaughter.

• The Prophet ﷺ said: “Its water is pure and its dead are lawful.” (referring to the sea).

• Even if found dead in water, fish remain permissible to eat.

Yes, they are allowed.

• The Prophet ﷺ permitted keeping birds, as Ibn Umar had a bird in a cage.

• Birds are pure and do not invalidate prayer if touched.

• They must be treated with kindness and not neglected.

No, monkeys are haram to eat.

• They fall under animals with fangs, which are forbidden.

• The Prophet ﷺ prohibited eating predatory animals.

• Scholars agree that monkeys are not permissible as food.

Yes, you can continue praying.

• Cats do not invalidate wudu because they are from those who are around us." (Sunan Abu Dawood, Hadith No. 76)

• Prayer remains valid even if a cat passes in front or sits nearby.

The body is washed, shrouded in a simple cloth, and buried as soon as possible after death.

• The deceased is washed an odd number of times (three or more), starting with the right side and purification with water and soap if available.

• After washing, the body is wrapped in plain white shrouds (kafan).

• Funeral prayer (Salat al-Janazah) is performed, and the body is buried facing the Qiblah.

• The Prophet ﷺ said: “Hasten the funeral.” (Sahih al-Bukhari, Hadith 1254)

The Janazah prayer involves four takbirs, reciting Al-Fatiha, making du‘a for the deceased, and asking for Allah’s forgiveness.

• First Takbir: Recite Surah Al-Fatiha.

• Second Takbir: Send salat upon the Prophet ﷺ.

• Third Takbir: Make du‘a for the deceased.

• Fourth Takbir: Make a short du‘a, then end with tasleem.

Reference: Sahih al-Bukhari, Hadith No. 1259.

Organ donation is generally permissible in Islam, provided certain conditions are met.

• The donor or their family must consent to the donation.

• It should be done to save a life or restore essential functions (such as sight or organ health).

• The body must be treated with respect, and only organs that do not violate the sanctity of death may be removed.

• Vital organs such as the heart cannot be donated while the donor is alive, as that would cause death.

No, it is not permissible.

• Even though it is virtual, deliberately choosing haram items in games normalizes what Allah has forbidden.

• A Muslim should avoid it and choose halal options instead.

• Using games to practice or simulate haram acts is discouraged in Islam.

No, it does not count.

• Salah requires real physical actions and Qiblah direction.

• Virtual prayer is only role-play.

No, performing Umrah in Roblox is not counted as real Umrah.

• Umrah requires physically traveling to Makkah, wearing ihram, and performing the rituals around the Ka‘bah.

• Doing it virtually is only a simulation or roleplay, not an act of worship.

No, praying Salah in Roblox does not count as real prayer.

• Salah requires actual physical actions (wudu, standing, bowing, prostration) and real-world orientation toward the Qiblah.

• Doing it in a game is only roleplay or entertainment, not worship.

There is a difference of opinion.

• Majority View: They are not permissible. Dice games are explicitly prohibited in hadith, regardless of gambling.
  The Prophet ﷺ said: “Whoever plays with dice, it is as if he dipped his hand in the flesh and blood of a pig.” (Muslim 2260, Abu Dawud 4939, Ibn Majah 3763)

• Minority View: Some scholars allowed dice if free from gambling, swearing, and neglect of duties, viewing it as simple recreation.

Permissible if it does not involve gambling, swearing, or neglecting Salah.

• No gambling or betting.

• Must not distract from obligations.

• Should not lead to hostility or waste of time.

Yes, playing UNO is halal if it is free from haram elements.

• No money or valuables staked.

• Must not distract from Salah.

• It should be played in moderation without wasting excessive time.

Not permissible.

• Gambling is haram regardless of whether money is real or virtual.

• Still falls under the prohibition of maysir.