Assalam o Alaikum, I already know that cutting the eyebrows in Islam is Haram but what about the Unibrows(The Hair Between Eyebrows). They look very bad on my face and I have trimmed my Unibrows 2 times. But I am still not clear that It is Halal to Cut the Hair between Eyebrows because it doesn't look good.

Like for instance, if I was to choose a name like Aqeel Arif El... would that be accepted in Islam, Or should I keep looking.

Is there any text with respect to: Could it be the case that on the Day of Judgement, a person is in front of Allah, and when finished, he thinks that Allah forgave him, yet he falls down to Hell when passing the siraat bridge. Or, is it the case that nobody will know whether he is forgiven or not, until actually passes that bridge?

We know from ahadith that shayateen can take on the form of humans including living persons e.g. Surayba ibn Malik.

Here it says that preservation of Nasab نسب (lineage) is one of the major goals, Maqasid al-Shariah مقاصد الشريعة of Islamic law and that falsification of lineage can be not only a major sin but kufra: > Lineage (Nasab) is a foundational element of human identity and a > crucial aspect of Islamic teachings, deeply intertwined with family > structures, inheritance rights, and societal order. Islam places > immense emphasis on preserving lineage, considering it one of the five > fundamental objectives of Islamic law (Maqasid al-Shariah). The Holy > Quran and Hadith explicitly prohibit altering, concealing, or falsely > attributing lineage, classifying such acts as major sins (kabira) and, > in some cases, as acts of disbelief (kufr) when committed > intentionally. This study explores the legal, moral, and social > dimensions of lineage in Islam, analyzing the severe consequences for > those who falsify their ancestry. > > Islamic law establishes clear guidelines regarding lineage to ensure > justice in inheritance, prevent confusion in kinship, and maintain the > sanctity of marriage prohibitions (mahram relationships). The Quranic > command "Call them by (the names of) their fathers; that is more just > in the sight of Allah" (Surah Al-Ahzab 33:5) serves as a divine > directive to uphold the integrity of lineage. Prophetic traditions > reinforce this by warning that falsely claiming another lineage > invites divine curses, social rejection, and severe punishments, > including exclusion from Paradise. Scholars from various Islamic > schools of thought have consistently affirmed that altering lineage > disrupts familial responsibilities, weakens social bonds, and leads to > moral and legal complications. > > Furthermore, this paper highlights the negative societal impacts of > lineage falsification, such as identity crises, psychological > distress, disputes over inheritance, and the risk of incestuous > relationships due to a lack of clarity in family ties. The study also > examines historical and contemporary interpretations of > lineage-related rulings, emphasizing the necessity of honesty in > lineage attribution to preserve familial harmony and societal trust. > > This research synthesizes Islamic jurisprudence, Quranic exegesis, and > Hadith analysis to conclude that safeguarding lineage is a religious > obligation and a critical measure for maintaining social justice, > legal clarity, and ethical order. Any deviation from truthful lineage > attribution is deemed a grave violation of Islamic principles, > warranting serious spiritual, social, and legal repercussions. How can falsifying lineage be kufr?

Does laser treatment on face affect wudhu as it leaves a small laser layer on skin for days. Does it invalidate wudhu ?

Assalamu alaikum brother, I'm a huge movie addict. I know watching movies is a sin. But I was wondering if downloading the pirated movie, will that be considered as stealing??? (Humble request -Please try to answer with valid Hadith, not just a blind shot)

Is it permissible for a man to marry the mother of a girl he used to have a relationship with? The relationship was in the past and involved physical touching but no penetration. I understand from [4:23](http://quran.com/4/23) that marriage to the wife's mother is permanently prohibited from the time a man enters into a marriage contract with a woman, whether he and his wife have engaged in sexual intercourse or not. The act of marriage itself gives the mother-in-law the same status as the mother. However in this case, the man never married the girl. Is her mother haram for him to marry?

The topic of death penalty for apostasy (defection form one's religion) in Islam seems to be a controversial one since many people have both positive and negative answers regarding the issue. Now, since Quran is the only source of guidance for all Muslims regardless of opinions or sects etc I wanted to know how the Quran tackles this issue if it tackles it at all. I know about the Sahih Hadith in which the Prophet of Islam clearly prescribes death for apostasy but it seems Muslims have mixed responses to it, one of them being it a "dhaeef" or weak Hadith. > **Bukhari[52:260]** "...The Prophet said, 'If somebody **(a Muslim) discards his religion, kill him.**' " The only verse from the Quran I've been able to find (allegedly) regarding apostasy is the following: > **Quran[4:89]** "They wish that you should disbelieve as they disbelieve, > and then you would be equal; therefore take not to yourselves friends > of them, until they emigrate in the way of God; then, **if they turn > their backs, take them, and slay them wherever you find them**; take not > to yourselves any one of them as friend or helper." I haven't studied the Tafseer of this verse so please forgive my nuisance. So does anyone know whether the Quran really does prescribe the death penalty like the above mentioned Hadith? If there is then the other part of my question is the following: If I was brought up as Muslim, meaning that since my childhood being a Muslim wasn't really my choice and it can be argued that it was my parents who "forced" me to be Muslim, wouldn't it be wrong to forbid me from exercising my freedom of consciousness and freedom of thoughts? The classic argument from Muslims supporting the penalty is of "treason". It is true that being a traitor to my country can bear severe consequences, possibly death or life sentence. But this is a weak argument and it can be argued that religion and country are two different things. I can never change the fact that I was born in a certain country but I **can** change my beliefs which I **wasn't born with** at all. Quran says that there is no compulsion regarding the practice of religion. > **Quran[2:256]** "There shall be no compulsion in [acceptance of] the > religion." So bottomline, what does the Quran really have to say about this issue? References of Ahadith are not welcome because no matter how authentic, they are still hearsay sayings of the prophet and prone to exaggerations or manipulations. Quran is the only source of authentic Islamic teachings. Thank you.. **Edit:** Another argument from Muslims is that everyone in the world is born a Muslim but their parents mislead them towards other religions. Thus death penalty for apostasy is justified. This argument is a foolish one, has absolutely no logical or natural basis and impossible to be true.

Asalamulaykum Warahmatulahi Wabarakatuh! In Surah Al-Mu'minun (https://quran.com/al-muminun) , the first 11 ayats or so speak about the characteristics of the believers and how they are to inherit the Firdaws. My question here is, what about the believers who have repented from doing evils mentioned here? what about kafirs who converted to Islam? Are they still eligible for such a reward? Jazakalakhair!

If impurity like urine or madhi touch my lip or face. How to wash it? If I wash my face like wudu water will enter my nose and drop in clothes. Do this make my clothes and nose impure?

This question explores whether MLM is considered haram when the product genuinely provides value, the compensation plan is transparent and legitimate, and participants are taught digital skills to earn income. Earnings come both from applying these digital skills and from additional income generated through recruiting others who also purchase and share the product.

From the hadith below: - أنَّ ابنَ عمرَ كان يضعُ يدَهُ بيْنَ ثَديَيها ( يعنى الجاريةَ ) وعلى عُجُزِها من فوقِ الثيابِ ويكَشفُ عن ساقِها It tells that Umar[ra] used to shack the breasts of slavegirls in public in market. What is the authenticity of the hadith? Is it permissible?

Salamu Alaikum.How is there no compulsion in religion when the apostates are quite literally compelled to come back to Islam? And how can their choice be unbiased when they literally have to choose between life or death? Jazakullah

This hadith from tirmidhi says - > Abu Sa'eed narrated: "On the Day of Badr, the Romans had a victory > over the Persians. So the believers were pleased with that, then the > following was revealed: 'Alif Lam Mim. The Romans have been defeated, > up to His saying: 'the believers will rejoice - with the help of > Allah... (30:1-5)'" He said: "So the believers were happy with the > victory of the Romans over the Persians." From the wording, it sounds like it was revealed on the day Romans were victorious.

If you want to buy a PS5 or Computer with installments (monthly payments) and you would pay more 20-60€ more than the initial price when you would be done with your monthly payments with a annual interest of 10% after the first 10 months, would this be considered Riba?

Aslamu Aleykum I am a licensed taxi driver working in Barcelona, Spain. I bought my license for around €135,000, the license and the car are completely mine but still i am strictly required by law to use the taximeter at all times. That means I cannot adjust my prices, even when demand is extremely high and passengers are everywhere. Meanwhile, companies like Uber, Cabify, and Bolt — operating under "VTC" licenses — are legally allowed to raise their prices whenever demand increases. And it’s not just a small increase. Their prices can skyrocket to outrageous levels. For example, a trip that would normally cost €15 can easily cost €45 or even over €80 during peak demand. These companies can multiply the price 4, 5 or even 8 times — and still operate legally. This system is deeply unfair. We, the taxi drivers, are more experienced, better trained, and even have a lower accident rate than VTC drivers, but we’re forced to stick to rigid pricing — no matter what the market conditions are. There are too many other taxi drivers — including Muslims — offer fixed prices during high-demand periods, charging more than the meter. The customer agrees, there’s no trickery, and they make more money. I truly want to do the same. I feel it every time I watch others earning more while I stick to the rules. But because I believe it might be haram, I hold myself back — even though it feels like I'm being punished for trying to do the right thing. I am struggling, and I sincerely need answers to these questions: -Is it haram to agree on a higher fixed fare with a customer during high demand — if the customer agrees clearly and there’s no deception? -In certain cases — like picking up wealthy clients from luxury hotels — would it be haram to add a small extra charge (e.g. €2.50 or €4.50) without telling the client, knowing that the amount is small, likely unnoticed, and causes them no harm — even if it is technically against the law? **Similar to a shopkeeper selling products to tourists with a little increase in price.** This is not just a financial issue. It affects my faith, my peace of mind, and my motivation to keep working. I want to earn my income in a way that is halal and honest, but I also want fairness in a system that feels heavily one-sided. I also believe that many Muslim taxi drivers around the world are going through the same struggle. Your answer would not only help me — it could bring clarity and relief to many others in this industry. I sincerely thank you for your time and guidance.

I joined a Ramadan competition recently. They award the winners by measuring the deeds we did to Allah and the person who has the highest points is awarded. Daily they update a form to fill, it basically consists of the number of Thahajjath rakaths prayed, juzu completed, number of dikrs done, amount of sadakah given, number of tharaweeh prayers. Based on the number we get points on daily basis. My point is, is it right to measure what we do to Allah and tell to them? This question rose because I don't count the number of dikrs I do because I do it with pleasure and go countless, also I don't feel it's right to measure what we do to Allah because Allah SWT doesn't give us countless blessings not by measuring. It's just eternal is what I think. I want to know whether this competition is right or wrong and if its wrong I am ready to quit at anytime.

I am considering a non-Arabic (Slavic) name for my baby: Damir / Daamir. In Slavic usage, this name is reported to have a meaning related to peace, and in Turkish it may have meanings related to heart (or similar positive connotations). My concern arises when the name is written or pronounced in Arabic -> ضامِر It closely resembles an Arabic word that may carry a negative or undesirable meaning, such as “slim” or “weak.” Because of this, I am worried about whether choosing such a name would be Islamically permissible. My questions are: Is it permissible in Islam to use a non-Arabic name for a child if, when pronounced or written in Arabic, it resembles an Arabic word with an undesirable meaning? Does the Arabic resemblance have any legal or religious effect on the permissibility of the name? Are there any guidelines regarding non-Arabic names whose meanings differ across languages? I want to make sure the name is appropriate and does not carry any negative implications Islamically. Guidance would be appreciated.

First of all, I would like to thank in advance for answering in the most kindest way. And i apologize for making my questions so big. Just wanted to let you know where i'm coming from. I have heard that previously during Imam Malik's time, some slave women were walking around or getting out of their homes bare breasted. He had strongly condemned this practice due to his understanding of the Quran/Sunnah as per this narration: > Kitaab Al-Jami‘ of Al-Imam Ibn Abi Zayd Al-Qayrawani Al-Maliki (died > 386 AH): He said, "He (i.e. Al-Imam Malik ibn Anas) strongly > disapproved of the behaviour of the slave women of Madinah in going > out uncovered above the lower garment." He said, "I have spoken to the > Sultan about it, but I have not received a reply." He said, "Beat the > slave women if they do that." I am aware that slave women had a relaxed awrah compared to the free women as per the differing opinions of the various schools of thought due to their work in servile environments and veiling was prohibited as a social status indicator but in case of **fitnah** or **harassment** or **fear of trouble** they are supposed to cover themselves up as free women have to do. I am also aware that in some point in history, there were practices of slave women being **paraded bare breasted** for attracting the highest bidders or buyers. Also I understand that a seller can adorn their slave women for attracting buyers similar to how a woman is adorned for marriage. I understand that Islam humanizes slaves by granting them certain rights, emphasizing their emancipation, and encouraging them to be treated like family members—with dignity, kindness, and respect. Based on my understanding of the commentaries from various schools of thought, even during the inspection process in slave markets at the time of the Prophet and his companions, the environment was supposedly controlled, with minimal exposure encouraged unless absolutely necessary, and only with the genuine intention to buy could you look or touch upto some extent (over clothing in Umar R.A's case), touching prohibited in the presence of lust. (please correct me if i'm wrong). **My Question is as follows:** - Was bare chested display for ***auctions*** or ***convenience*** or ***parading*** them bare chested for attracting the highest bidders, is that islamic or buyers islamically sanctioned (haram or halal)? Or was it just a corrupt practice that the masters used to do to exploit their slave women for commercial purposes or personal benefits? If it is halal, why? It spreads fitnah, encourages lustful intentions,objectifies and exploits slave women, public indecency, strips off their dignity, violates modesty rules etc which is quite contrary to inspection which usually happens for practical reasons out of necessity as opposed to lustful intentions. Also please answer this as well if possible Question regarding Slave Women Inspection Limits in the marketplace Thanks!