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.

Salam alikoum brothers and sisters, When reading Quran I often see the word عذاب translated as punishment. Now, I'm from Moroccan origin and I speak Arabic in a dialect form. What I understand of the word عذاب is suffering and misery. When I look at translation of the word on online dictionaries, I see the same meanings as how I understand it. So why is the word punishment used instead of suffering or misery? If the meaning should be punishment, isn't that the Arabic word عقاب should be used? Jazakoum Allah kheir.

me and my mum had an argument and she suddenly says "resting is haram" - obviously it is not, but she justified it by saying "it's not about the quran, its about experience". surely that is kufr right? or is it just a very big sin?

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.

For context, I hold no religious stance as of now. The intention is to genuinely understand, not meant in any other way - I feel if revealed theology tries to accommodate new scientific consensus in its revelations (while revelations proclaim falsified scientific claims), then the revelation loses its explanatory power and objectivity because the extent to which ideas can be retrofitted and “verified” by reinterpreting something in the revelation is massive. Further, a confirmation bias comes into play. So, unequivocal religious claims made over the scientific domain are to be taken literally, not metaphorically. In that case, assuming that metaphysical claims cannot be proven, then those which are tethered to empirically falsified claims (like creationism) should be discounted altogether. This provides a filter into which metaphysical systems are worth contemplating about and believing in, i.e. which may have some resemblance to the human-perceived truth. For instance, consider this claim: the earth's core is the source of all consciousness, and this radiance of consciousness is a unique substrate that can't be observed empirically (hard problem etc). My justification: before the earth's existence, there was no consciousness, outside of the earth there is no consciousness. This is claim is intentionally arbitrary, but prove me wrong. I can make a case for astronauts too: I can say they are still within the radius of the earth's consciousness. I can keep redefining the radius of consciousness ad-hoc. But obviously I made this claim up right now. Since this example does not make a scientifically falsified claim, a more apt example for revealed theology would be the claim of me being the source of consciousness, which is again intentionally arbitrary (no prizes to point out this claim's falsity; I myself vouch against it). This is empirically falsifiable, since people were very much alive and conscious even before I was born. Yet, for those who believe the central tenet of me being the source of consciousness, I can create an irrefutable and complete philosophical system by claiming that I made those who claim to have been born before me hallucinate about their existence before me, to create doubt in their own minds and the minds of others about me being the source of consciousness, thus serving as a test for people to believe in the “truth” or to not believe in it. This test is what determines if people go to heaven or hell, as I get to know whether people with free will would choose to believe in me despite my claim being scientifically proven. I don't need to clarify on this ludicrous claim's falsity, but yet it appears complete if you believe in the central tenet. Using this nonsense example as a cue, I feel it is better to look at metaphysics that is built on empirically falsified claims with greater skepticism, and I consider creationism to be falsified on modern analytical grounds. Unless one's faith in revelations supersedes one's belief in what one can perceive of course. This I feel cannot rationally be justified, since we perceive revelation (it doesn't appear to us from within, we aren't prophets), and so we wouldn't know whether our perception of the revelation is true if our perception isn't our paramount source of truth (resulting in a contradiction). If perception of revelation is provided an exception under theism (i.e. whoever opens the revelation perfectly perceives its message), then each revelation would have 1 unambiguously true interpretation of every single detail. But this is not true. For instance, in Christianity, there are Gnostic, Catholic, Protestant interpretations; in Islam also there are different schools of thought, different Sharia interpretations. Also, there would be only 1 surviving revelation, since every Christian who picked up the Quran would necessarily know it to be true for instance. Moreover, the very claim that "honest interpretation of the revelation is by nature not distorted" itself may be wrongly perceived as perception isn't perfect, and "honest interpretation" can only be defined after the interpretation corresponds with consensus meaning. One reason why I feel revealed theologies’ historical/scientific claims may not be taken metaphorically is explained below. If the historical accounts of the biblical narrative are to be taken metaphorically, then it implies that at least a part of it is a story/myth/analogy used to explain a moral value. That renders the prophets to be characters in the story, and God as the supreme being of that story; but it still remains a "story". For instance, if creationism is a metaphor, then Adam is a character in the metaphor and not a historical being. Thus, respecting Adam is akin to respecting a character in a non-literal, and thus, a mythological story. This makes the biblical narrative very similar to say the Mahabharata in structure, wherein, too, the story is admitted to be a myth but with historical anchoring, intended to serve a moral/philosophical purpose. However, I do not feel this is the perspective held and recognised by theists when they think of their religion in general.

Which animals was not allowed on prophet nuh ark

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!

Ma'mar B. Rashid Al-Basri Al-San'ani (95-153) AND Sufyan Al-Thawri Al-Kufi (97-161) <- Sulayman b. Al-Amash Al-Kufi (61-148) <- Al-Husayn b. Jundub "Abu Zubyan" Al-Kufi (d.90) <- Ibn Abbas: ”The first thing that Allah created was the Pen. He said, "Write." It said, "O Lord, what shall I write?" He said, "Write the divine decree." And it wrote all that shall be from that day until the onset of the Hour. Then the Book was folded up and the Pen lifted. The water vapor rose and the heavens split off from it. He then created the Nun, then the earth was spread over it. When the Nun stirred, the earth shook. He created the mountains to secure it, for indeed, they prevail over the earth.“ Then Ibn Abbas recited the verse, {Nun and the Pen and what they write} (Q68:1) through the saying of the Exalted, {You are not, by the favor of your Lord, a madman}. (Q68:2 - Tafsir Abd Al-Razzaq 3/329 I need a clarification of the authenticity of this hadith and an explanation.

Why does [Sahih al-Bukhari 304](https://sunnah.com/bukhari:304) says that women are less religious and intelligent than men? Narrated by Abu Sa`id Al-Khudri: > Once Allah's Messenger (ﷺ) went out to the Musalla (to offer the prayer) of `Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Messenger (ﷺ) ?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Messenger (ﷺ)! What is deficient in our intelligence and religion?" He said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion."

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.

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

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’m going to answer my own question because there aren’t any posts, in fairness, that talk about this topic in the English language. This is something I wish my younger self could have read. ***But the question pertains to the definition of the word “kuba” or ”kubah” (كوبة) and does it relate to the topic of music in the religion of sunni Islam?*** > Narrated Abdullah ibn Amr ibn al-'As: > > عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو،أَنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ الْخَمْرِ وَالْمَيْسِرِ وَالْكُوبَةِ وَالْغُبَيْرَاءِ وَقَال"‏ كُلُّ مُسْكِرٍ حَرَامٌ‏"‏‏.‏ قَالَ أَبُو دَاوُدَ قَالَ ابْنُ سَلاَمٍ أَبُو عُبَيْدٍ الْغُبَيْرَاءُ السُّكُرْكَةُ تُعْمَلُ مِنَ الذُّرَةِ شَرَابٌ يَعْمَلُهُ الْحَبَشَةُ ‏. > >The Prophet (ﷺ) forbade wine (khamr), game of chance (maysir), drum (kubah), and wine made from millet (ghubayrah), saying: Every intoxicant is forbidden. Abu Dawud said: Ibn Sallam Abu 'Ubaid said: Ghubairah was an intoxicant liquor made from millet. This wine was made by the Abyssinians Abu Dawood 3685: Book 26, Hadith 3677 as well as > Narrated Ibn Abbas: > >عَنِ ابْنِ عَبَّاسٍ، أَنَّ وَفْدَ عَبْدِ الْقَيْسِ، قَالُوا يَا رَسُولَ اللَّهِ فِيمَ نَشْرَبُ قَالَ ‏"‏ لاَ تَشْرَبُوا فِي الدُّبَّاءِ وَلاَ فِي الْمُزَفَّتِ وَلاَ فِي النَّقِيرِ وَانْتَبِذُوا فِي الأَسْقِيَةِ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ فَإِنِ اشْتَدَّ فِي الأَسْقِيَةِ قَالَ ‏"‏ فَصُبُّوا عَلَيْهِ الْمَاءَ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ ‏.‏ فَقَالَ لَهُمْ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ ‏"‏ أَهْرِيقُوهُ ‏"‏ ‏.‏ ثُمَّ قَالَ ‏"‏ إِنَّ اللَّهَ حَرَّمَ عَلَىَّ أَوْ حُرِّمَ الْخَمْرُ وَالْمَيْسِرُ وَالْكُوبَةُ ‏"‏ ‏.‏ قَالَ ‏"‏ وَكُلُّ مُسْكِرٍ حَرَامٌ ‏"‏ ‏.‏ قَالَ سُفْيَانُ فَسَأَلْتُ عَلِيَّ بْنَ بَذِيمَةَ عَنِ الْكُوبَةِ قَالَ الطَّبْلُ ‏.‏ > >The deputation of ‘Abd al-Qais asked (the prophet):From which(vessels)should we drink ? He (the prophet) replied: Do not drink from the pumpkins, vessels smeared with pitch, and hollow stumps , and steep dates in skins. They asked: Messenger of Allah, if it ferments? He replied: infuse water in it. They asked: Messenger of Allah...” (repeating the same words). He replied to them third or fourth time: Pour it away. He then said: Allah has forbidden me, or he said: He has forbidden me wine, game of chance and kubah(drums). He said: Every intoxicant is unlawful. Sufyan said: I asked ‘All b. Badhimah about kubah . He replied: Drum. Abu Dawood 3696: Book 26, Hadith 3687 *side note, (الدُّبَّاءِ) *dubba'e* is not a pumpkin per-se but more precisely calabash or long melon because pumpkins were not discovered until Columbus in the 15th century. A bit of an anachronism since the hadith takes place 1,400 years ago.

Asalamualaikum, I’ve had a porn addiction for a while, and am trying to stop. I understand I have to repent to allah swt, (is there anything specific I must do?) but also I understand he cannot forgive me for transgressing against someone else, and looking upon someone’s arwah is a transgression, so must I figure out a way to apologies to these women? For academic discussion, what if they weren’t movie stars, but people I knew personally?

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

I found the following on islamweb archives where istibra is being discussed which is relevant to when slavery and concubinage existed. Why are they using “someone in the cradle” as an example Isnt this abnormal or considered a path to harm or harm? I know the quran mentions iddah for ones who have not menstruated but i assumed its still talking about someone with physical capacity. I know that physical capacity is what permits intercourse according to islamic law but what about acts short of intercourse isnt capacity still important. “2. The Case of Young Girls Regarding a young girl who is too young for intercourse: Is istibra mandatory for her? There are two scholarly views (wajhan): The First View (Mandatory): It is obligatory. This is the apparent meaning of the Imam’s (Ahmad bin Hanbal) words in most narrations. He stated that she must undergo istibra even if she is "in the cradle," and physical contact with her is forbidden just as it is with an adult woman. Reasoning: Just as 'iddah (the waiting period after divorce/death) is mandatory for a child, istibra follows the same logic.” https://www.islamweb.net/ar/library/content/96/2479/%D8%A7%D9%84%D9%85%D9%88%D8%B6%D8%B9-%D8%A7%D9%84%D8%A3%D9%88%D9%84-%D8%A5%D8%B0%D8%A7-%D9%85%D9%84%D9%83-%D8%A3%D9%85%D8%A9-%D9%84%D8%A7-%D9%8A%D8%AD%D9%84-%D9%84%D9%87-%D9%88%D8%B7%D8%A6%D9%87%D8%A7?utm_source=chatgpt.com

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

Something dirt comes out of skin layer which is naturally a deadskin cell or something else does it prevent reaching skin ,my ghusl is still valid or not? and every one may have this dirt at there back of the body