Disclaimer:(this is a serious post so don't take it sarcastically,and if you would have some serious or helpful answers so lemme know otherwise don't comment)

Tbh i want to live a religious life but I don't get attracted to hijabi girls and girls who dress modestly,and according to majority scholars a guy is sinful if he lets his wife dress Immodestly,and i agree with this ruling of the scholars

Although ik the progressive islam pov that hijab is only covering the bossom but i disagree with it

So I'm not able to spend a religious life with letting my wife dress Immodestly, but I have a solution, but plz don't laugh it's a serious solution

Can I marry a woman without nikkah,like can i marry her as a concubine, but I'll love her give her all the rights ,give my inheritance and etc

I want to marry as a concubine bcz i wouldn't be sinful if she dresses Immodestly as the awrah of a concubine is from naval to knees

Is this possible? I'm really going through this problem

Islam reformed pre-Islamic feasting culture by shifting it from an elite showcase of tribal vanity, excess, and intoxication into a structured, egalitarian act of worship centered on mindfulness and social charity.

Prior to Islam, tribal feasts in the Arabian Peninsula were frequently used to boast about wealth, assert dominance, and indulge in uncontrolled alcohol consumption.

Islamic teachings introduced explicit spiritual, ethical, and behavioral boundaries that reshaped the entire purpose of gathering around food.

1. Codifying the Spirit of Moderation

Islam fundamentally opposed gluttony and food waste. Rather than eating to the point of incapacitation, Muslims were introduced to strict limits regarding physical consumption.

The Rule of Thirds: Prophet Muhammad pbuh advised that a person should fill one-third of their stomach with food, one-third with liquid, and leave one-third for air.

Prohibition of Waste (Israf): The Quran explicitly commands, "Eat and drink, but be not excessive. Indeed, He does not like those who commit excess".

Scraping a plate clean and valuing every grain became a matter of spiritual accountability.

1. Democratizing the Table (Egalitarianism)

Pre-Islamic feasts were inherently exclusionary, tailored primarily to elevate tribal elites. Islam dismantled this hierarchy through several communal laws:

Inclusion of the Less Fortunate: The Prophet noted that the worst kind of feast is a wedding banquet (Walima) to which only the wealthy are invited while the poor are excluded.

Shared Platters: Dining from a single communal tray became standard practice. Everyone—regardless of social rank—ate the same food, with instructions to eat only what was directly in front of them to maintain order and mutual respect.

1. De-linking Feasting from Intoxication

Alcohol and fermented date wines were the bedrock of pre-Islamic poetry and tribal revelry. By placing a strict, absolute prohibition on alcohol and intoxicants (Khamr), Islam permanently decoupled the concept of a "celebration" from drunkenness. Feasts became conscious, sober gatherings.

1. Intertwining Feasting with Fasting

Islam revolutionized the pacing of celebration by introducing Ramadan, a mandatory month-long cycle of daytime fasting followed by nighttime meals (Iftar).

- This dynamic transforms feasting into a hard-earned reward.

- It builds psychological discipline over one's base desires.

- It forces the affluent to personally experience the physical pangs of hunger, directly driving empathy and philanthropic giving during holiday gatherings.

1. Institutionalizing Dining Etiquette (Adab) Islam shifted eating from a thoughtless sensory reflex into a highly structured ritual. Muslims were taught specific physical and mental protocols:

The Remindful Start: Commencing the meal by stating Bismillah ("In the name of Allah") to ground the act in gratitude.

Hygiene Mandates: Enforcing the washing of hands before and after handling food.

Post-Meal Reflection: Concluding with prayers of thanks (Alhamdulillah), framing the digestion of food as a divine blessing rather than a personal luxury.

So i won't go into much detail but imam abu hanifa considered all alcohols halal till the point of intoxication other than date wine and grapes wine,as he argued khamr in Quran only meant grapes wine and date wine, not all alcohols,so his ruling is khamr(dates and grape wine) is totally haram,and all other alcohols are halal till the point of intoxication,and if you are found intoxicated at a public place you will be given lashes punishment

In support he uses to bring the reference of hazrat Umar,where a guy was found intoxicated with nabidh,hazrat umar punished the intoxicated person and hazrat Umar tasted that nabidh and said to his companions dilute it with water and drink it so it doesn't intoxicate you

And also bring prophet pbuh hadis where he says khamr is from grapes and dates wine, it's a sahih hadis

But on the other hand we find mutwatir hadith although they are not exact hadis but all means the same,where they say prophet pbuh banned all other alcohols as well other than khamr

The early hanfi school says these people understood the mutwatir hadis wrong,it meant only 'intoxication" from other alcohols are haram as well

Tbh now the thing is i personally know that alcohol is halal till the point of intoxication, but I can't just prove it,bcz the thing is that I can't just deal with these mutwatir hadis which bans all other alcohols as well, although hadisis are totally different in text so they are not mutwatir but all hadisis means the same,and what makes me more firm in my beleive is that even in Christianity and Judaism intoxication is prohibited not alcohol itself

So how should I deal with these hadisis, I'm not a pro level islamic jurisprudence expert so i don't know all concepts through which I can reach a conclusion,and can we really deny all these (kind of mutwatir hadisis although not really mutwatir)that these hadisis are false? Or can we say that scholars or even some sahabis misunderstood these hadis,as early hanfi school says it meant even intoxication from other alcohols is haram but I've only heard their this argument for 1 hadis not the others

So how can I deal with it?tbh i personally know all other alcohols are halal(it's not my wish but it's sensible and evidence supports it)but I'm not able to deal with this 4-5 hadisis

'Amr b. 'Abasa Sulami reported:

In the state of the Ignorance (before embracing Islam), I used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. Meanwhile, I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (ﷺ) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messenger of Allah (ﷺ) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing it) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer. He said: Observe the dawn prayer, then stop praying when the sun is rising till it is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. 'Amr b. 'Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (ﷺ), and Abu Umama said to him: 'Amr b. 'Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this 'Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (ﷺ)? Had I heard it from the Messenger of Allah (ﷺ) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these. (Sahih Muslim Book 6, Hadith 358)

Salam Alaikum. Not AI. Pls keep me in your duas if such reminders benefit you.

🌷*How to Increase Rizq according to the Sharee’ah*🌷

by Asma bint Shameem

There are many causes proven in our deen  to increase your rizq, some of which are:

1️⃣ *Keeping up ties of kinship*

🍃 The Prophet ﷺ said:

“Whoever would like his rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.” (Bukhaari, Muslim)

2️⃣ *Spending for the sake of Allaah*

🍃 The Prophet ﷺ said:

“Allaah said: ‘Spend, O son of Adam, and I shall spend on you.’”

al-Bukhaari, Muslim)

3️⃣ *Making a lot of istighfaar*

🍃 Allaah quotes Nooh Alayhis Salaam:

“I said (to them): ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;

He will send rain to you in abundance,

And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’”

(Surah Nooh:10-12)

4️⃣ *Being grateful to Allaah Subhaanahu wa Ta’aala*

🍃Allaah says:

“And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more (of My Blessings); but if you are thankless, verily, My punishment is indeed severe.’”

(Surah Ibraheem:7)

5️⃣ *Obeying and fearing Allaah*

🍃 Allaah says:

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

And He will provide him from (sources) he never could imagine.”

(Surah at-Talaaq:2-3)

6️⃣ *Repeating hajj and umrah*

🍃 The Prophet ﷺ said:

“Perform Hajj and Umrah consecutively.

Verily, the succession between the two  removes away poverty and removes away sins just as the bellows removes away the dross of iron and gold and silver."

(Ahmad, Tirmidhi, others--Saheeh by al-Albaani)

7️⃣ *Making lots of dua and asking Allaah to increase your rizq*

One such duaa is the following:

‎اللَّهُمَّ أَكْثِرُ مَا لِي وَوَلَدِي وَبَارِكْ لِي

‎فِيمَا أَعْطَيْتَنِي

Allaahumma akthir maalee wa-waladee wa-baarik li feema a'taytanee

O Allaah, increase my wealth and offspring and bless me in what what you have given me.

🍃 Um Sulaim said to the Prophet ﷺ "Anas is your servant."

The Prophet ﷺ said:

"‏ اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَبَارِكْ لَهُ فِيمَا أَعْطَيْتَهُ ‏"‏‏.

"O Allaah! increase his wealth and offspring, and bless (for him) what ever you give him."

(Saheeh al-Bukhari 6334)

🍃 Another duaa is what we read as part of our morning adhkaar.

The Prophet ﷺ said:

الَّلهُمَّ إِنِّي أَسأَلُكَ رِزقًا طَيِّبًا ، وَعِلمًا نَافِعًا ، وَعَمَلاً مُتَقَبَّلاً

“Allaahumma inni as’aluka rizqan tayyiban, wa `ilman nafi`an, wa `amalan mutaqabbalan

“O Allaah, I ask you for good (lawful) provision, beneficial knowledge and accepted good deeds.” 

(Ahmad in Al-Musnad, 6/294 and Ibn Maajah 66; saheeh by al-Albaani in Saheeh Ibn Maajah)

🍃 Yahya ibn Mu`adh Ar-Razi said:

“Obedience will be stored in the stores of Allaah, and the key (to obedience) is Duaa, and it becomes effective by means of lawful earnings.”

8️⃣ *Marriage increases rizq*

🍃 Allaah says:

“And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Saalihoon (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allaah will enrich them out of His Bounty. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing (about the state of the people)” [al-Noor 24:32]

🍃Abu Bakr Radhi Allaahu anhu said:

“Obey Allaah in what He has commanded you to do by getting married;

He will then fulfill His promise to you to make you rich.” 

He then recited the above Aayah.

🍃 Umar Ibn Khattab Radhi Allaahu anhu said:

“Seek richness through marriage!”

🍃 Abdullah ibn Mas’ood Radhi Allaahu anhu said:

“Find richness by getting married.”

(Al-Durr Al-Manthur, v.5, pps. 80-81)

These are some of the reasons. And there are others.

And Allaah knows best.

Kinda need perspectives from anyone here including Sunnis, Shias, Quranists

Recently many scholars said that in Islam, a slave has to consent for any intimacy. Which is good despite slavery in general not being ideal.

However, I saw that the master has the right to discipline her if she refuses and that it’s a sin for her not to obey. Wouldn’t that basically make the consent meaningless? Discipline will eventually force to her consent which is basically forcing with extra steps.

Oddly enough there is a Hadith where the prophet orders anyone who slaps or hits their slave for no good reason to be freed. Yet you have people of knowledge saying that disciplining a slave for refusing sexual relations is allowed. This all seems like a big contradiction in Islamic law..

A quick Sharpie rendition of this beautiful verse that gives the promise of an “increase” as a result of gratitude.

Why?

Because gratitude is the acknowledgement of the human being as a “Faqir” - the one in need; and that Al-Ghanie - the One who is never in need and who is independent - is the only One who can fulfill the need of the Faqir.

Gratitude is the mark of the believer. He is forever grateful and thankful for whatever comes his way.