I've recently come across the claim by Quranists that what is commonly translated as "whom your right hand possesses" in the Quran (e.g. [33:50](https://www.quran.com/33/50)) actually refers to oaths and that the Quran itself never contains an explicit context of warfare or prisoners of war. Not being able to read Arabic, I'm curious whether this is true. Question: which verses in the Quran explicitly talk about prisoners of war in the context of "whom your right hand possesses", if any?

Was Ubayy Ibn Ka'b a part of the Uthmanic committee along with Zayd Ibn Thabit, if so, then what narrations can we refer to?

--- **Assalamu Alaikum wa Rahmatullahi wa Barakatuh,** I hope you are well. I am writing to seek guidance regarding a difficulty I am facing in my Salah. I used to pray normally—silently with lip movement and a soft whisper. But over the years, due to waswasah and anxiety, I slowly started praying louder to avoid doubts about pronunciation. Now it has become a habit I cannot undo, and I feel I must hear every word clearly for my Salah to be valid. Even small background sounds like a fan disturb me, so I recite much louder than necessary. Because of this pressure, Salah has become very tiring. My tongue sometimes becomes stiff due to anxiety, and even Attahiyat becomes a struggle. I also tried returning to silent prayer, but it feels forced, unnatural, and even more incorrect, which increases my anxiety. This habit has also increased the duration of my Salah. Time is not an issue for me, but in India where people pray fast, others sometimes question why my prayer takes longer, which makes me more conscious. Praying in the mosque becomes harder because Imams complete Attahiyat very quickly. Many times the Imam stands up while I am still halfway through, which adds to my fear and confusion. All this has affected my khushu, and I often feel emotionally drained after Salah. I love Salah deeply and do not want waswasah to take away my peace. My questions are: 1. Is my Salah valid if I cannot clearly hear my recitation due to background sounds like a fan? 2. Can I pray with a soft whisper or only lip movement, even if doubts remain? 3. How can I break this habit of loud recitation and return to the proper silent method? 4. What should I do when I pray slower than the congregation or struggle to finish Attahiyat behind the Imam? 5. Are there Islamic guidelines or steps to overcome this type of waswasah? I would be grateful for your advice. May Allah reward you for helping people in these matters. **JazakAllahu Khairan. Wassalamu Alaikum wa Rahmatullah.** ---

I have a few things I’m unsure about regarding ghusl after sexual dreams: 1. If a woman wakes up from sleep without remembering that she had a sexual dream, and only recalls it hours, days, or even a week later after praying, and did not check for any wetness when she woke because she did not know about the dream at the time, is she required to redo her prayers or perform ghusl? 2. I have discharge that varies with my cycle, sometimes very light or dry, but heavier during ovulation. If I have a sexual dream at that time, I cannot tell whether any wetness upon waking is from the dream or my normal discharge. In this case, is ghusl required, or only if the wetness exceeds my usual discharge? 3. I’m also confused and don’t know what exactly counts as a wet dream. If I have a sexual dream, does it have to include climax, or do I still need to check even if there was no climax in my dream? I’ve seen different things online and want to know what actually requires ghusl. 4. Is ghusl required if there’s only madhi after a wet dream, and what if I can’t differentiate?

As we know, Ibliss was rejected (Rajeem) by Allah after refusing to prostrate. I wanted to know the status of Ibliss before this event. I have heard many things but do not have the evidence. For example, I have heard the following about Ibliss: - he was a leader and imam of angels; - he was a guardian of heaven; - he was given authority over the lower heavens and the earth. So many question, what the status of Ibliss before being rajeem?

Assalamualaikum, I just want to know about can we work in conventional bank in an organisation where we have to work as fraud risk analyst where customers has file a complaint about fraud has happened to his her bank account then we have to do a research of fraud which is happened in the customer account and here we are not dealing any interest based transaction just we research the details and updating to the customer this transaction which was happened through your account is fraud. If it was a customers fault then customer have to bare his/her loss of the transaction or due to some technical issue or other things where customer fault is not there then we just update the details to customer it's not your fault then bank reverse the loss amount to customers account.

Assalamu Alaikom, I enjoy playing flight simulators. I have come to find out that the developer of one of the military flight sims I have been looking to purchase also has military contracts on the side. Meaning they develop specialized, private sims for use by a couple of air forces for training purposes (all non-Muslim, and who have actively been involved in campaigns on Muslim lands). Does this make it Haram to purchase from said developer? Would there be (indirectly) blood on my hands? Where do we draw the line? These videos could be relevant to put things into perspective: * https://youtu.be/feiPqkvSfPM * https://youtu.be/gQxrHFDRV-0

I am currently looking for a new mousepad for my PC and came across this ceramic one which I was considering getting. However- i've held out as i'm pretty sure it's not permissible. Just looking for a second opinion. JazakAllahu khairan!

If I ask my parents for something and they say yes to it, but they are reluctant in giving it to me and dissapointed about it, am i sinful for doing it, as it is not ihsan? For example, if i want to skip a day of school just for the sake of resting, and they say something like "ok sure, but im dissapointed about it and would prefer if you didnt". I should mention that if i skip school it causes them sadness and distress.

I live in a super dog-friendly city, there are dogs everywhere! While I totally understand the importance of not letting them lick everything, I can’t help but wonder if I should also be concerned about the fact that we’re constantly walking on spots where dogs have peed?

I heard that hanging an amulet (tabiz) around the neck is considered shirk. My first question is: can you hang an amulet that contains a verse from the Qur’an? If a person wears an amulet, they believe that Allah will heal them through the amulet — the amulet is their means. My elder brother says this is wrong: Allah does not need any means to cure an illness. So when I am in trouble, if I ever need money, Allah gives it to me through people. Why, then, is there a need for a means in this case?

The Quran is free from scientific errors, and this is another miracle in itself. No one can extract scientific errors from it except by imposing a biased interpretation from their imagination, or by imposing one possible interpretive aspect that the language or expressions used do not require and making it the intended meaning with 100% certainty while there exists another equally strong possible interpretive aspect that contains no scientific error, or due to ignorance of the Arabic language, or by binding the Muslim to every word and letter mentioned in an ancient commentary as if that ancient commentator lived in an intellectual vacuum on planet Mars unaffected by the prevailing culture and environment, so he sometimes tries to twist words or overuse metaphors to reconcile the Quran with his era's culture, thinking that his era's culture reflects reality and the Quran cannot contradict reality in his opinion, so he interprets it thus with good intention, and finally fragmentation. Here is an example of each case: 1- Biased interpretations from imagination. Allah says: "It is not allowable for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming." So someone comes and interprets this verse and tells you that the Messenger thought the sun actually revolves around the earth, and this is pure nonsense - a biased interpretation from the beginning, as you assume beforehand that the Quran is human speech then interpret it according to this bias in line with the prevailing culture of its revelation era. So you say he thought the sun's real, actual orbit was this apparent movement in the sky around the earth. But the verse itself does not mention or specify the sun's orbit around what? This is an addition from your imagination only. The verse mentions that the sun is in an orbit swimming. The moon is in an orbit swimming. Night and day are in an orbit swimming. It does not specify what revolves around what? The sun's orbit is its movement in the sky. The moon's orbit is its movement in the sky. The orbit of night and day is the earth's orbit, as the earth moves in the sky, and since night and day are phenomena attached to planet earth, through the earth's swimming in an orbit, they swim with it in an orbit in the sky. So swimming in an orbit here means translational movement from place to another place in the sky around something, not rotation around oneself, otherwise the verse's meaning would become the sun and moon rotating around themselves, not their translational movement from place to place in the sky as well. By the way, most ancient commentators mentioned in their commentaries that (each) here refers to the sun, moon, and stars, despite the verse not mentioning stars, because they did not know how night and day could be in an orbit swimming like the sun and moon with translational movement in the sky??? Their culture was earth's fixity. The alternation of night and day is not expressed by such a strange phrase (in an orbit they swim) but was expressed by turning and insertion. For information: movement is entirely relative and dependent on the inertial reference from which you observe. So even saying that the sun revolves around the earth is not a scientific error as long as you say this is from an earthly observer's perspective only and not an absolute truth - it is indeed a reality and not a mere optical illusion, but from this perspective only if you take the earth as your inertial reference. From an external spatial perspective, the earth revolves around the sun, exactly like the sun's movement - from the perspective of an observer within the solar system, the sun is relatively stationary and the planets revolve around it, but from the perspective of an observer from the center of the Milky Way galaxy, for example, the sun with the planets moves around the galaxy's center and the sun is not stationary from a galactic perspective. Therefore, the Quran does not specify what revolves around what - it only mentions that the sun, moon, and earth (night, day) move in orbits in translational movement in the sky. 2- Forcing one interpretive aspect compulsorily. Among the most famous examples here are the verses of Surat At-Tariq that say: "So let man observe from what he was created. He was created from a fluid, ejected, Emerging from between the backbone and the ribs." So someone comes and says this is a clear scientific error because semen does not emerge from between the spine bones and chest. But this is only one possible interpretive aspect, and you cannot assert with 100% certainty that this is the intended meaning. Rather, there is another interpretive aspect no less strong {actually stronger because it is supported by context, as all pronouns in the sura refer to man, not to the ejected fluid - "Indeed, He, to return him, is Able," "Then man will have no power or any helper"} than the other interpretive aspect, which is that the pronoun in "emerging" refers to man, not the ejected fluid, so the verse's meaning would be the fetus emerging from between the spine bones and chest. This interpretation has support in ancient commentaries as well and is not exclusively modern interpretation. Ibn Atiya says in his commentary: "His saying: 'Emerging from between the backbone and the ribs,' Qatada, Al-Hasan, and others said: meaning: from between the backbone of each of the man and woman and their ribs, and Sufyan and Qatada also and a group said: from between the man's backbone and the woman's ribs, and the pronoun in 'emerging' could refer to man, and could refer to the fluid." There are also many suspended narrations saying that in the testicle is the growth of creation, which means this was common knowledge. 3- Ignorance of the Arabic language. An example is someone saying that the Quran made a grave scientific error because it says bees eat from fruits, while the truth is that bees do not eat ripe fruits but feed on flower blossoms. This is great ignorance of the Arabic language, as fruits in Arabic means everything that emerges from the earth or comes from tree produce, so blossoms are fruits in Arabic. Ibn Faris says in Maqayis Al-Lugha: "Fruit is something that generates from something, gathering, then other things are carried upon it metaphorically." By the Quran's own text: "Who has made for you the earth a bed and the sky a ceiling and sent down from the sky, rain and brought forth thereby from the fruits provisions for you. So do not attribute to Allah equals while you know." In Ibn Jarir At-Tabari's commentary he says: "He means by that He sent down rain from the sky, so He brought forth with that rain from what they planted in the earth from their crops and plantings, fruits as provision for them as food." So the meaning of "fruits" in this verse is everything that water brings out and grows from plants, fruits, and flowers. 4- Binding the Muslim to every big and small thing said by an ancient commentator. For example, he binds you to Allah’s saying: "Then He directed Himself to the heaven while it was smoke" that the smoke here means water vapor, while the first and original linguistic meaning of the word smoke is that which results from combustions and explosions and consists of a mixture of gases with solid materials suspended in it, but of course the nature of gases and suspended solid materials is different in both (fire smoke/cosmic smoke). The word smoke can linguistically be applied to anything resembling fire smoke, meaning a mixture of gases with suspended solid materials. The author of Maqayis Al-Lugha - Ibn Faris says in the entry (dakhan): "(dakhan) The dal, kha, and nun is one origin, which is what comes from fuel, then everything resembling it is likened to it." All space agencies indeed call these clouds that dominate the universe's volume (most of the volume of baryonic matter in the universe to this hour is in the form of interstellar medium and intergalactic medium, which resulted from primordial gas after the Big Bang - simple proportions of this gas clumped into complex structures while most of its volume remained in gaseous form to this hour as interstellar and intergalactic medium) to this hour the term "smoke" due to the extreme visual similarity between smoke and them. You find on NASA's website, for example, an image titled "Cosmic Smokescreen." So he diverts the word from its original, first meaning and what comes to any mind when hearing such a word, using the excuse that the ancients were influenced by their era's culture which saw water vapor or water as the universe's origin, not something fiery that produces smoke. 5- Fragmentations. The solid dome as an example: The Qur’an presents the sky in ways that cannot be reconciled with the idea of a rigid, solid dome. According to the text: Foldable: It can be rolled up like scrolls (21:104). Expanding: It is described as stretching or expanding “and indeed We are its expander” (51:47). Celestial bodies move within it, “each in an orbit swimming” (21:33), “ya‘ruju fīhā” (57:4), “fa-ẓallū fīhi ya‘rujūn” (15:14). Within and inside its interior, not beneath, not passive motion attached to a solid rotating dome but swimming, active motion. Unsupported by concrete pillars: It is raised without visible pillars, “He raised the heavens without pillars that you can see” (31:10). These qualities contradict the notion of a solid rigid structure. Solid rigid matter does not generally fold, expand, contain motion of celestial bodies within itself, or remain suspended without supports. The Qur’an emphasizes natural causes, not arbitrary miracles, in the functioning of the universe. If the sky were a concrete dome, God would have created supports and highlighted them, as He often takes pride in His creation, yet the text explicitly denies such supports. Therefore, verses like "God holds the sky from falling to earth" cannot be interpreted as supporting the solid dome myth. What God means in this verse is explicitly mentioned in three other verses. Arabs call anything above them "sky": rain is sky, meteors are sky. The Qur'an, in three other explicit verses, explains what it means for the sky to fall: it means something from the sky falling: "Or you make the sky fall upon us in pieces as you have claimed, or bring Allah and the angels before us" (Al-Isra 17:92) "Then cause a fragment from the sky to fall upon us, if you are truthful" (Ash-Shu'ara 26:187) "Do they not see what is before them and what is behind them of the sky and the earth? If We willed, We could cause the earth to swallow them or cause fragments from the sky to fall upon them. Indeed in that is a sign for every servant who turns back [to Allah]" (Saba 34:9) These verses mean that God prevents what exists within the sky from falling, not the blue thing you see itself, as the word sky means anything above us (outer space itself + things within it). This is basic Arabic language before any revelation; anything above you is called sky in Arabic. This is not modern patching; this is classical Arabic. The Qur'an itself, for example, calls clouds sky: "Have they not seen how many generations We destroyed before them, whom We had established in the earth such as We have not established you? And We sent the sky upon them pouring down abundantly" (Al-An'am 6:6). It calls the air in which plants grow sky: “A good word is like a good tree—its root is firm and its branches reach into the sky” (Ibrahim 14:24). It even calls the roof or ceiling of a person’s home “sky,” as in the verse: “Whoever thinks that Allah will not support him in this world and the Hereafter, let him stretch out a rope to the sky, then cut it, and see if his plan will remove what enrages him.” (Al-Hajj 22:15) And so on, atheists cannot extract errors except by isolating verses and making things up through their biases and imagination. Verses like “the protected ceiling” or “the splitting of the sky” must be interpreted in harmony with the Qur’an’s broader description rather than forcing the concept of a rigid dome onto isolated passages.

Reverting to Islam when I don’t know any Muslims and there isn’t any nearby Islamic centers or Mosques where I live. What should I do?

I have been offered a job from a medical insurance company to work in their head office. In their profile they say that their company's operations are approved by Shariah Review Bureau (this multinational company is in Saudi Arabia). Do I still need to research more on it from other sources before i join them?

I previously submitted a ḥadīth written as: “My followers will not support an error.” I am not sure whether this wording is correct. Please provide the correct and authentic wording of this ḥadīth if what I submitted is inaccurate, along with its source if possible.

Assalamu Alaikum. I have been fasting for the past 4 days in anticipation for Ramadan but I never realised until now that it is forbidden to fast halfway through Sha’ban. Will I be sinned for doing these fasts and are they invalid? Jazak’Allah Khair.

For a very long time, there was a barren piece of land. Someone occupied it and began cultivating it. A year after his occupation, we checked the records with the Patwari and the Revenue Department, and it turned out that the land was entirely ours — it had always been registered in our family’s name. The court and the legal authorities have now ruled in our favor. The cultivator has no legal share in the records; there is only a local tradition that our ancestors used to farm this land long ago, but it hasn’t been cultivated by us for the last fifty years. I also heard a narration saying that in Islam, if the owner does not cultivate the land for three years, it can be taken back from him. So from a religious perspective, what is the ruling? According to the law, we have the right to take back the land — but according to Islam, should we give it up?

Is there physics laws at ***Heaven*** like the universe we live? Will we walk there because of gravity, will we see light there? Will we have got bloodstream because of we eat? Is there oxygen because of we are breathe in breathe out? Sunrise, sunset, waters and of course the fire of the **hell** and so on...

Question on saying Wallahi on smth i regret
recently i was playing games with my buddy and out of anger and intention i said "wallahi i wont play this season with you again" but i later regret saying and is it okay if i ask Allah for forgiveness and break the wallahi or do i have to fast for it for breaking. any type of help is appreciated and acknowledged please help

If someone is convicted of murder/several murders and death is ruled on him/her, is saying bismillah right before killing the criminal obligatory like in slaughtering an animal on Eid