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.

I have just realized when researching there is a hamza with fatha in Subhannahu ( سُبْحَا**نَهُ** وَ تَعَالَى) because anytime I hear someone say SWT, I never hear a distinct "hu" and instead they just say Subhannah wa Ta'ala. I don't know arabic but I want to say it how it should be said/correctly, even if it's not a sin.

So in minecraft there is an enchanting table and you put weapons or armour on it and there is a book with giberish on it that is on the table and it gives your weapons or armour super powers is this considered sihr and so playing it would be haram?

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!

In Surah Al-Waqiah people are divided into three categories: *Quran 56:7-56:14:* >وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً > > And ye shall be sorted out into three classes: > > فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ > > Then (there will be) the Companions of the Right Hand;- What will be the Companions of the Right Hand? > > وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ > And the Companions of the Left Hand,- what will be the Companions of the Left Hand? > > > وَالسَّابِقُونَ السَّابِقُونَ > > And those **Foremost** (in Faith) will be Foremost (in the Hereafter). > > > أُولَٰئِكَ الْمُقَرَّبُونَ > > These will be those Nearest to Allah: > > > > فِي جَنَّاتِ النَّعِيمِ > > In Gardens of Bliss: > > > > ثُلَّةٌ مِّنَ الْأَوَّلِينَ > > A number of people from those of old, > > > وَقَلِيلٌ مِّنَ الْآخِرِينَ > > And a few from those of **later times**. As far as I know, *later times* means after the Prophet was sent. So, who are these "foremost" and why they are few in later times?

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.

There are some divine laws which are decreed, and I don’t like them because, I can’t do things I liked. I have told about this to my Christian mother, and she told me that this means that I rise up against God if I don’t like some divine laws. I have also asked my Muslim father regarding this, and he said that it is not an act of disbelief to dislike some divine laws. And another Muslim told me 99% correct as my mother told me. What confuses me is that, both they differently then one another, and I can’t tell who’s right or wrong, and I don’t know if **by disliking some divine laws entails an act of disbelief? Yes or no? If yes, where’s the clear proof?** Because, I’ve told my mother that I don’t have the intention to rise up against God, I’m a nobody to do this. And she insist by telling me that, even though you think that you do not have this intention, still it is an act of disbelief. The reason for disliking some divine laws is because, it makes me feel uncomfortable, and I’m obligated to stay away from doing things I like. Can someone please give me a concrete information regarding this issue? Because, I have this problem for long time. I can’t tell why and how this is definitely an act of disbelief.

‘’'La ilaha illallah Muhammadur Rasulullah' is referenced only in weak hadiths and is considered a Bid'ah. So why is it used on the Saudi flag and in mosques instead of 'Ashhadu an la ilaha illallah wa Anna Muhammadur Rasulullah'’’

okay so a bit of context my mom and dad are divorced and my dad is in Africa my parents have been divorced since I was around 3 my mom took us with her to America and their getting back together and their both in Africa right now and they won’t be back until after my birthday and my dad really excited because it’s going to be his first time giv8ng me a birthday gift and my mom said she’ll send me a 100 dollars and I tried telling my dad that I don’t want anything but he’s insistent and if I tell him it’s because I think it’s haram his going to say I’m overthinking it and if I say I don’t want anything he’s going to think that I’m mad their not going to be here for my birthday and my moms going to do the same and I have a hard time telling them no

If husband says talaq talaq talaq three times in one sitting will it be considered as three talaqs or counted as one as talaq in quran is to be given by keeping gaps or iddath.and he has repeated same in past on call uttering talaq three times..kindly guide as per quran n sunnah

Which Ahadith and references from the scholars could be provided to answer this question? - I will post an answer to this question - Square brackets [ ] are additions or/and individual changes (for clarity) of the author's thread ----------- Special thread related to "What to say or do during times of distress, difficulty or calamity? "

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?

I have read this with regards to the evil eye here however it seems to explain how to protect yourself from the evil eye. However how does one cure the evil eye once one believes he or she has been affected by it? Is it the same procedure? Secondly from what I vaguely understand a bath is required, can this be any bath or is ghusl with specific intention of purifying ones self from the evil eye required? Does one have to go into the bath with intention of purification or can one take a regular bath and then practise those instructions in the above link (if they are for curing)?

I have heard that traditional dresses are better for so many people. But each culture has it's own version of traditional. I am a convert; I have been told that Pakistani garments are more modest, that Afghani garments are more modest, that Saudi garments are more modest etc etc. But they say it is inappropriate for women to wear things that are in their culture men would wear only, like pants from Pakistani culture (though it is traditional for them, women have only worn pants in the west for under a century). I can not wear thin silks and light cottons in northern Alberta; it seems very non-practical and false of me to wear the garments of other cultures, yet our imam seems to think that more traditional garments are better. I am thinking a petition in our local mosque encouraging Muslim women who are new to Canada to dress warmly instead of freezing in their cultural clothes with a used winter coat collection for those in need; this has nothing to do with showing skin or not wearing hijab. How would I go about convincing those in need to dress for the cold, so they don't get sick or have to suffer?

Asalamualaikum, I have a short question regarding if I could play for a high school team that gets partially sponsored by a bank and fast food restaurants knowing that I personally do not support any of the haram, and that I just would like to play. Also knowing that we pay taxes to the schools so we can have their faciliaties available to us. Jazakallahukairan

after waking up for suhoor i was busy figuring out if something is haram so when i went to pray fajr there was 5 mins left and i went to go make wudu and while i was making wudu when i washed my mouth instead of spitting like i normally do i forgot to spit and i swallowed the water i noticed my mistake immediately and was worried about if my fast broke, this wasn’t on purpose because i was not thirsty and i didn’t put too much water