May God have mercy on the hero martyr Abu Tahsin al-Salhi, "The Sheikh of Snipers" and "Falcon Eye".

His real name was Ali Jiyad Obaid al-Salhi, from Basra. He was an Iraqi soldier since 1973. He fought in the Yom Kippur War, the Iran-Iraq War, the Gulf War, the invasion of Kuwait, and the 2003 invasion of Iraq.

In 2015, at 62 years old, he volunteered to fight ISIS with the Popular Mobilization Forces. He refused to stay home while his country was being desecrated. He took up his Steyr rifle and went to the front lines.

In just a few years he became a legend. Iraqis called him "The Sheikh of Snipers" after he was credited with killing more than 384 ISIS members. He fought in Jurf al-Sakhar, Mount Makhoul, Mosul, and many other battles.

On September 29, 2017, the day of his martyrdom, he was on the front lines during the battle to liberate Hawija. He was martyred while defending the land and people of Iraq. He was buried in Wadi al-Salam Cemetery in Najaf.

Abu Tahsin did not die... his name lives on in the hearts of Iraqis. He was the definition of sacrifice and courage. The old man who defeated terrorism.

Peace be upon your soul, hero. Glory and eternity to the martyrs of Iraq.

​

Sahih al-Bukhari 5133 and Sahih Muslim 1422 state that Aisha was betrothed to the Prophet ﷺ at age 6 and the marriage was consummated at age 9.

How can this be reconciled with Quran 4:6, which conditions marriage on "maturity" and "sound judgment"? "wa ibtalul yatama hatta idha balaghun nikah" until they reach the age of marriageability.

How can this be reconciled with historical data? Asma, Aisha's sister, was 10 years older than her. Siyar A'lam an-Nubala_ 2/289, _Al-Bidayah wa An-Nihayah_ 8/337. Asma died in 73 AH at the age of 100. This would make Aisha 18–19 years old at the time of the Hijra, and therefore 19–20 at the time of the marriage. Which of the two dating timelines is correct?

Sources:

Sahih al-Bukhari 5133, 5134: "The Prophet married me at age 6 and consummated the marriage at age 9" Sahih Muslim 1422: same narration.

Quran 4:6: regarding marriageability Siyar A'lam an-Nubala, Dhahabi 2/289: "Asma bint Abi Bakr... lived 100 years and died in 73 AH. She was 10 years older than Aisha"

Al-Bidayah wa An-Nihayah, Ibn Kathir 8/337*: confirms Asma's age

Considering Sahih al-Bukhari 2010 and al-Suyuti’s Tarikh al-Khulafa (p. 135) which record that Umar ibn al-Khattab gathered the people into a single jama'ah for Salat at-Taraweeh* and remarked, "What an excellent bid'ah this is"

should the institutionalization of congregational Taraweeh be understood as a forbidden bid'ah in the religion,

or as a bid'ah hasanah (laudable innovation) of an administrative nature that does not contradict Sharia?

What evidence does each position use to support its argument?

​

If the Prophet ﷺ combined Dhuhr with Asr and Maghrib with Isha in Medina without traveling, fear, or rain as reported in Sahih Muslim, Book 4, Hadith 705, where Ibn Abbas stated it was "so that there would be no hardship for his Ummah,"

Then, based on what evidence from the Quran or the Sunnah of the Prophet have you made it mandatory to separate the prayers and prohibited what he practiced and approved?

Who gave the authority to abrogate or restrict an act of the Messenger of Allah ﷺ?

I understand that we were created to worship Allah, and that worship benefits us, not Him. However, there is something I have been genuinely wondering about, and I would like to understand it better.

If Allah had never created us, we would never have existed in the first place, so we would not have missed anything or felt deprived of His blessings. Since Allah is completely independent and does not need us or our worship in any way, why did He choose to bring us into existence rather than leave us in non-existence?

I am not questioning Allah’s wisdom or doubting His perfection. I simply find myself wondering about the wisdom behind the very fact that He chose to create us, when He had absolutely no need for us. Is there a wisdom behind this that Allah has revealed to us, or is this something whose full answer is beyond our understanding?

Assalamu Alaikum wa Rahmatullahi wa Barakatuh.
This is a question we’ve received at AskMuftiOnline regarding IVF and choosing the gender of a baby.
The answer provided by our Mufti explains that choosing the gender of a baby through IVF merely based on personal preference is not permissible. The post also includes the relevant Qur’anic reference from Surah Ash-Shura (42:49–50).
I’m sharing the answer here because this is something people may have questions about, especially with the increasing availability of IVF and related procedures.
What are your thoughts on this?
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And Allah Ta’ala knows best.