This is the third page for question and answers. The first one and the second one have become very crowded and gone down in the list of articles and so a new page is dedicated for it.
This blog witnesses a number of questions asked in the comments section that do not pertain to the article above. For issues that require a detailed response, an article is penned down; however, there are a number of issues that can be settled by a quick and short response. This page is dedicated to such questions.
If you have an article request or a clarification for an issue not found on the site, then please drop it here.
Qur'anic misconceptions addressed 
Salam. There is a bit of a unique problem related to the scientific origins of homosexuality (الشذوذ).
https://pmc.ncbi.nlm.nih.gov/articles/PMC9171406/ for example this article discusses that during pregnancy, a woman’s hormones and genes might affect the child’s sexuality to a point where he becomes homosexual.
there is also some “evolution” related evidence such as the gay uncle hypothesis (or kin selection hypothesis) which is an evolutionary theory proposing that homosexual individuals, while not having their own children, increase their own genetic success by investing resources, care, and attention into their siblings’ children (nieces and nephews). By supporting them they pass down indirectly their “gay” genes.
two issues here;
1- if someone is indeed born homosexual due to hormonal effects when they were a fetus, and they have natural inclination to be gay, how does this not contradict the Islamic Fitrah (natural inclination to believe in God and do Islamic behaviors). Many scholars have said that homosexuality is against the Fitrah, however the evidence suggests that one can be born with natural inclination to be gay. How can we reconcile that with the existence of Fitrah?
2- There is a wide consensus that evolution does not contradict Islam (except on humans). Wouldn’t the evolutionary explanations of homosexuality make Islam and evolution not compatible ?
W/Salaam wr wb. I’ll assume that what you presented is true and not a hypothesis or a theory. Not everything from the fitrah is worth keeping (Q.21:37) and for that, we have the revelation. The revelation guides us. The verse says: [Man was created of haste] and this is a part of fitrah. Being impatient is a part of the nature with which are created but we are told by revelation to not act on it. There may be serial killers with an innate desire to do what they do but we don’t make evolutionary excuses for them. For some, casual stealing from grocery shops/supermarkets is natural and part of their nature and they are required to suppress that desire and not act upon it. Men have desires but we are told to act morally and ethically upon them (within divine guidance). Those who suppress such desires or needs will be rewarded by Allah (ﷻ) and may even get higher rewards.
Salam Alaykum abu rahma, there is a question that I have asked many people and sheikhs about (but not scholars). It’s related to the healing effects of praying to Allah SWT or doing Islamic healing (ruqyah)
I saw a point made an atheist that really was stuck to me. It’s that if praying for healing works, then we wouldn’t have incurable diseases (diseases with 100% fatality rate that no one recovered from)
an example of these diseases are: Alzheimer’s and vascular dementia, amyotrophic lateral sclerosis ALS, any prion disease, advanced metastatic brain cancer
(you can see a pattern here that most of these diseases are related to the brain)
all of these diseases have a 100% death rate, meaning no one ever recovered from them. If praying works, why didn’t we ever see a patient with Alzheimer’s miraculously recover or with any of these diseases
Wa’alaykumusSalaam wr wb. Praying can work and it may also not work. It is not guaranteed. The assumption itself that praying always heals is not correct.
The objection assumes something that Islam itself does not teach. Islam does not say that every sincere du’a or every ruqyah must result in physical healing. Allah may answer a du’a in different ways: He may grant exactly what is asked, avert a harm, delay the response, or reward the person in the Hereafter. Therefore, the existence of incurable diseases is not evidence that du’a does not work.
Even the Prophets suffered illnesses, injuries and hardships despite their closeness to Allah. The Prophet (ﷺ) himself became ill and passed away. If du’a guaranteed physical healing in every case, then the Prophets would never have remained sick. Healing is one of the outcomes Allah may decree through du’a, but it is not the only outcome. Allah is not obligated to grant every specific request in the manner we desire.
If someone argued, “Medicine works, therefore nobody should die from disease,” we would immediately see the flaw. Medicine is a cause, not a guarantee. Likewise, du’a is a cause, but Allah is the One who decides the outcome. The failure of a cause to produce the desired result every time does not prove the cause is ineffective. It only proves that it is not absolute.
one of Allah SWT names is Al-wadud, or all loving. Typically this is interpreted to “All loving to those who repent”. Yet How can Allah be all loving to those who repent, yet he still allows suffering for creatures who cannot repent like animals? This is basically the problem of evil but in animals. Hoping to get a response.
Al-Wadud does not necessarily mean loving everyone in exactly the same way. Scholars often explain that Allah’s love is connected to certain qualities and actions. The Qur’an repeatedly says that Allah loves the righteous, the repentant, the patient, the just, etc. So Al-Wadud means He is the Possessor of perfect love and affection, not that every creature receives identical manifestations of that love.
Al-Wadūd does not imply that Allah prevents all suffering from every creature. Even those whom Allah loves most (the prophets) suffered. Animals are not moral beings who need repentance, and their suffering is not ignored by Allah; they will receive justice on the Day of Judgment. The existence of animal suffering therefore raises a question about divine wisdom, not necessarily a contradiction with Allah being Al-Wadud.
Salam Alaikum. Im the same person who asked you about Jinn and their ability to shapeshifter into animals and harm us. I am still bothered by this issue. U did tell me that Muslim jinn cannot harm humans, what about the kuffar jin who do? There is a sahih Muslim Hadith about a jinn shape shifting into a snake and killing a young Muslim (after he tried to kill it) I still cannot believe this happened no matter I tried. It would be different if this was a one off miracle or incident but scholars say any jinn can do it. This doesn’t make sense me to that jinn can turn into animals and harm humans that way. How can I save my faith
Wa’alaykumusSalaam wr wb. Which part from here do you find troubling?
Salam aleykoum ahki, I hope you’re doing fine. I got huge waswas for a few wekks regarding the issue of the Prophet’s marriage with Aisha. Atp it just makes me uncomfortable and everytime a critic of Islam brings it up, I have a huge crisis of faith. And I can’t help but think about it nonstop. From every angle, I found this marriage to be very problematic and I read quite a lot of Muslim responses but I didn’t find it convincing. The things which bothers me atp is : 1- The fact that it is quite unprecedented. In all the civilizations and cultures whether Byzantine, Jewish, Persian etc, the minimum age of marriage is around 12 so at least the bride must be a teenager. 9 is extremely young from any culture. So it wasn’t even moral according to the norms of the time. And even puberty is reached generally at this age so a critic of Islam might be justified that Aisha was prepubescent during consummation as well. Even in Islamic history, we have very few examples of girls marrying at such an early age. 2- The biological makeup was basically the same throughout history and the Muslim response that people aged faster in the past is false, especially since food scarcity was more prominent. So I feel like it is justified that non-Muslims would feel unconfortable. 3. Also there is the issue of early pregnancy as pregnancy at such an early age would almost certainly cause the death of the bride. 4. Theologically, I have a hard time imagining why did Allah decide to preserve this marital age for Aisha and give a quite justified argument why the Prophet is rejected as a prophet, especially since he is primarily known for this marriage in the West. And it is worse when imagining a 9 year old attaining physical maturity is quite unprecedented and very difficult to imagine. There are many teens who look way older than their biological age but not 9 year olds. I don’t see how to keep peace in mind with this issue as you would need to imagine Aisha being way older than a typical 9 year old and it is difficult to imagine because there’s barely any example if any of 9 years old being physically mature. Due to this, I fail to have a good opinion of Allah because I don’t see why he would give us something from the life of the prophet so hard to defend. When crticis of Islam say that “the best of mankind married a 9 year-old”, I can’t help but feel that it is also paroxical as well. And nowadays, we have to defend it everytime. I just don’t see the wisdom that the last prophet married such a young girl whose very young marital age is unprecedented. I mean the best of mankind shouldn’t have such a controversial issue attached to him. 5. Some Muslims are trying to argue that she was a bit older. And I feel like it makes this issue even worse because it is highly speculative and a critic of Islam can easily reject it saying that her marital age is based on her own testimony, not a later historian, making her marital age pretty certain or close to it at least. And no one really questions if Ibn Umar really was 14 during the Battle of Uhud or other examples, so it feels like the desire to make her older is just embarrassment. And when you mentioned that it problematized other Islamic texts, I don’t feel like it’s a good argument because it’s not a proof that she was older. Also, scholars very rarely denied this marital age until the modern era, making it very hard in my opinion to hold this stance. 6. Contrary to what some Muslims said, it is not a non-issue. It relates to the character of the Prophet and Allah said that he’s an example to follow. As much as we use his morals to prove his Prophethood, it can also be used against his Prophethood because his character and moral integrity are part of Islamic creed. So if the Prophet did something that is clearly immoral, it would make Islam false. I’ve seen some Muslims saying that even if the allegations were true, it wouldn’t disprove his Prophethood but I disagree. As you can see, I have major doubts on this topic and I’m actually very close to leave Islam atp. And I just can’t study the Deen or pray without this topic being on my head. It just makes me mad that we have such a controversial topic on the religion which is supposed to be divine. Honestly, I wanted to reach out to you sooner but this topic makes me very unconfortable and mentally tired but I realized that I have to confront it. How would you respond to these arguments brother ? Baraka Allahu Fik ahki !
Wa’alaykumusSalaam wr wb. There’s something I’ve been trying to propose actively is to ignore the years, the dates, the age. People judged on how they looked. There are people who look much older and there are those who look much younger than they are. This post explains this by proofs. She had all symptoms of periods and we do not know how she looked like. You’ve never seen someone her age look like she’s in her mid-teens?