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

A hadith in Bukhari states that Ibn Abbas was 10 years old when the Prophet died: >وقال ابن عباس توفي رسول الله صلى الله عليه وسلم وأنا ابن عشر سنين وقد قرأت المحكم > > Ibn Abbas said, "Allah's Apostle died when I was a boy of ten years, and I had learnt the Muhkam (of the Qur'an). > > — [Bukhari](https://sunnah.com/bukhari:5035 ) However he is generally accepted to have been 13 years old. On what basis was the age of 13 determined? Isn't the information in Bukhari more reliable?

Can I come back home from a long day, pray isha and after tasleem I put my hand up like dua hands and talk to Allah. Talking to Allah in a way like "Dear Allah, you know everything that I did and feel today but I would like to tell you how my day went anyway because you are the best at listening to me like a best friend. Today this ... and that ... happened, and something funny also happened * laugh *..., and at the end say thank you to Allah and end the conversation.

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!

is it haram to do Catholic stuff like learn their stuff In school I tried to not do their work they won't allow me to do my religion

This narration is found in Tabaqat Al-Kubra > أخبرنا محمد بن عمر حدثني مسلمة بن عبد الله بن عروة عن زيد بن أبي عتاب عن أبي سلمة بن عبد الرحمن قال اقتحم الناس على النبي صلى الله عليه وسلم في بيت عائشة ينظرون إليه فقالوا كيف يموت وهو شهيد علينا ونحن شهداء على الناس فيموت ولم يظهر على الناس لا والله ما مات ولكنه رفع كما رفع عيسى بن مريم صلى الله عليه وسلم وليرجعن وتوعدوا من قال إنه مات > > Narrated Abu Salamah bin ‘Abd al-Rahman: The people rushed to the Prophet, may Allah bless him, in the apartment of ‘Aisha to look at him. They said: “How can he die since he is a witness to us and we are witnesses to other people? … No! by Allah! He has not died; but he has been raised as ‘Eisa ibn Maryam was made to ascend and he will return, and they warned those who said that he had died ... ” > > [Tabaqat al-Kubra 2/271](https://al-maktaba.org/book/9351/2582#p1) Is this authentic?

The Qur'an permits Muslim men to marry up to four women. However, Prophet (Sallallahu'alayhiwassalam) was given permission in the Qur'an to marry more than four women in Qur'an 33:50. There are many theories for why this permission was only given to Prophet (Sallallahu'alayhiwassalam). One theory is that he was given this permission to make truce between Muslims and enemies of Muslims. **My main question is: is there any evidence from Hadith or Seerah that this theory holds any water?**

I know there are many Sahih narrations that say that Prophet Muhammad (Sallallahu'alaihiwassalam) used to visit his wives equally. However, my question in here is about this particular Hadith with **these particular wordings**. My question is about the following narration:- > Allah's Prophet (Sallallahu'alaihiwassalam) used to divide visits to > his wives equally and say, "O Allah, this is my division concerning > what I possess, so do not blame me concerning what You possess and I > do not." This narration is found in the following Hadith collections:- Bulugh Al-Maram, Book 8, Hadith 104 Mishkat Al-Masabih, 3235 Sunan Abu Dawud, 2134 Jami' At-Tirmidhi, 1140 According to some sources, Hakim and Ibn Hibban graded the version in Bulugh Al-Maram as authentic. However, Imam Tirmidhi has stated that it is Mursal narration due to a missing link in the transmitters of the narration. As far as the version in Mishkat Al-Masabih is concerned, Albani has declared it as *Jayid*. However, I am not sure if Albani is correct in his gradings because Albani has been criticized a lot by Hadith scholars for his gradings. As far as the version in Jami' At-Tirmidhi is concerned, it has been narrated by the following chain of transmitters:- Muhammad bin Yahya bin Abi Umar (Found In Sahih Muslim 2003h, 1341c, etc) Bashr bin al-Sari al-Afwah (Found in Sahih Al-Bukhari 7048 and Sahih Muslim 1452e, 635b, 2351b) Hammad bin Salama (Found in Sahih Muslim 2567b, 2379, etc) The link between Ayoub al-Sakhtiyani and Abu Qilabah can be found in Sahih Al-Bukhari 5517, 5463, Sahih Muslim 110c, and in various places in the Sahihyaen) Abdullah bin Yazid bin Zayd (Found In Sahih Bukhari 5516, 4414, 1159, etc) Aisha bint Abi Bakr (May Allah Be Pleased With Her) is obviously a reliable narrator. So is this narration with these particular wording suitable to quote and is it Sahih (authentic)?

The following Hadith has often been cited by many people to prove that the Jewish Torah has not been corrupted:- He (the Prophet, sallallaahu ‘alayhi wa sallam) was given the Torah and he took away the pillow from beneath him and then he put the Torah on it and then he said: “I believe in you [Torah] and in the One Who had sent you down.” (Sunan Abi Dawud 4449) Many people believe that since Prophet Muhammad (Sallallahu'alayhiwassalam) said, "I believed in thee and in Him Who revealed thee", this proves that the Torah that was in front of him was not corrupted. This is something contrary to the Muslim claim that the Torah in its present form has been corrupted. **Question: What is the truth behind this narration? Is this narration even authentic? It has been cited in Ibn Kathir's Abridged version of commentary.**

Salam. I read in Tafsir Al Qurtubi that a man can marry off his slave according to majority of scholars (and this applies to both genders to Malik and Abu Hanifa RH, don't know about Imam Ahmad.) (https://quran.ksu.edu.sa/tafseer/qortobi/sura24-aya32.html) He says that Malik says it is not permissible if it is harmful to the slave. My question is- does this apply in the other madhabs, that it should be a suitable match etc etc.. or can a man marry off his slave, even to an untrustworthy and corrupt person? My confusion stems a lot here too- I read from Ibn al Mundhir al Shafi’i that a minor female can be betrothed by her father to another male **if it is a suitable match** (same with a male) without her/his consent being sought directly, so shouldn’t it be the same for slaves to be a suitable match, as it is somewhat a kind of guardianship.. (feed them from what you eat, shelter, etc..)? Thanks. Sorry if I went on too long. It is my first time using a site like this. I usually just stick to my curriculum and teacher

We all know that Laylatul Qadr is in one of the last 5 odd nights of Ramadan (21st, 23rd, 25th, 27th or 29th). And as Allah SWT explains it's significance in Quran as > The night of Al-Qadr is better than a thousand months [Al-Qadr 97:3] Also Allaw SWT explains that angels decends on this night in the same Surah.
As there are different islamic dates around the globe. For example, if **Saudi Arabia has 20th Ramadan** night today, **in Pakistan we will have 19th night**. So when it will be **21st night in Saudi Arabia**, it will be 20th night in Pakistan. If let's say this year Laylatul Qadr comes on 21st night, we will have 20th night in Pakistan. Now my question is, **will there be 2 laylatul Qadars**. **One on 21st night in Saudi Arabia and one on 21st night in Pakistan (which will be the next night)** or there will be only one and the people in Pakistan will have to look it in the even nights. Will angels come on 2 different nights or just one night? Can anybody please explain? This question is in my mind since childhood and I never got a satisfactory answer.

I have the intention to do it and then i say bismillah and then I wash hands three times and then washing my private parts and then I do wudu and then I wash my hair till it’s wet and then I wash most body parts on right side three times and the same on the left and then I stand beneath water and circle around three times to wash all

Evolution, as a theory describes how life arose on Earth; it draws a genealogical tree connecting all forms of life with Man included. The physiognomy of animals hints at a certain relationship; and the discovery and elaboration of genetics brings out this relationship more explicitly. In this picture Man was not literally created; but one could say that the conditions for his creation was brought about - that is the universe which follows laws that have been discovered by disciplines such as physics or chemistry; when Allah created the universe then he created it with its laws that during the evolution of the universe allows for the evolution of Man. The Qu'ran itself says Man was created from 'dust'; if we interpret dust as matter then this is true; a man himself is continually renewed by food and drink; and these are forms of matter; so we are continually renewing ourselves. Is this position problematic?

Assalam o Alaikum, I have a case which I don’t know whom to ask my husband cursed Allah in anger as we are going through financial difficulties, I asked him to seek forgiveness as saying that is kufr, he said those words loud in front of me, do you think it would have any impact of our Nikkah as I haven’t heard him saying for any forgiveness from Allah. And if he does want to seek forgiveness from Allah what would be the status of our nikah. Please enlighten me. Thank you

This may be a stupid question but I’m new on my journey and was just wondering how each page of the Kitab fits its ayats so cleanly that no ayat continues onto the next page? Each page ends and starts with a new ayat. How was this organized?

There is a report from Saeed bin ibn al-Musayyub in Malik's Muwatta that states the following:- > Yahya related to me from Malik from Yahya ibn Said that Said ibn > al-Musayyub said, **"Ibrahim, may Allah bless him and grant him peace, > was the first to give hospitality to the guest and the first person to > be circumcised and the first person to trim the moustache and the > first person to see grey hair.** He said, 'O Lord! What is this?' > Allah the Blessed, the Exalted, said, 'It is dignity, Ibrahim.' He > said, 'Lord, increase me in dignity!' " > > Yahya said that he had heard Malik say, "One takes from the moustache > until the edge of the lip appears, that is the rim. One does not cut > if off completely so that one mutilates oneself." - [Muwatta Malik, Book > 49, Hadith 1677](https://sunnah.com/urn/516560) **Can someone please explain me the highlighted part of this narration?**

HHS.gov write about mental health: > Mental health includes our emotional, psychological, and social well-being. It affects how we think, feel, and act. It also helps determine how we handle stress, relate to others, and make choices. > > ... Many factors contribute to mental health problems, including: (a) Biological factors, such as genes or brain chemistry, (b) Life experiences, such as trauma or abuse, and (c) Family history of mental health problems. Poor mental health and mental illness can lead to negative consequences, such as suicide and self harm, along with other unsocial behaviors, e.g. drug use, excessive drinking, excessive dieting, gambling, and so on. Included in this list are behaviors strongly forbidden in Islam (i.e., they're major sins). **Question**: Is mental health treatment sufficient to make permissible otherwise haram acts? It's widely accepted in Islam that *necessity overrides prohibition* (الضـرورات تبیح المحظورات) provided there is no alternative, e.g.: > ...If a forbidden insulin is the only choice, a religious leader or doctor should be encouraged to mediate and reduce the patient's guilt feeling and spiritual pain. **These advisers would use the doctrine of ‘the sanctity of life’, permissible in Islam.** It means that life must be saved at all costs. -- Bashir Qureshi, Diabetes in Ramadan , J. R. Soc. Med. 2002. While mental health treatment can be life saving, it doesn't usually take the immediate form "undergo treatment X and you'll be cured". Personal friends who have taken antidepressants report a "trial and error" nature, i.e., we can't know in advance whether a treatment works for a particular patient (if it doesn't work, try another medication). So it's not obvious that "necessity overrides prohibition" applies to mental health treatment. Likewise, I'm uncertain whether mental health treatment falls under the umbrella of the hadith: > The Prophet said, "There is no disease that Allah has created, except that He also has created its treatment." -- Abu Huraira , [Sahih al-Bukhari 5678] (sunnah.com ) Two prominent examples of conflict I've found in the medical literature are: (a) Muslims not taking medication during Ramadan, and (b) Muslims refusing to take medicine involving pork products. For example: > As ingestion of pork or any of its products is totally forbidden in Islam and it may be considered as committing a sinful act. So if this issue is not identified and addressed, then patients may not only stop taking their medications, and hence leading to relapse of symptoms, increasing hospitalization rates, and increasing healthcare costs but also lead to a poor doctor-patient relationship. -- Sabry and Vohra, Role of Islam in the management of Psychiatric disorders , Indian J Psychiatry. 2013. Also, surveys report unwillingness of Muslims to acknowledge and seek treatement for mental health issues (interpreting them as e.g. tests from God, or possession by jinn): > Even when Muslims have positive attitudes toward mental healing, social stigma remains strong. -- Ciftci, Jones, and Corrigan, Mental Health Stigma in the Muslim Community , Stigma, 2012. ------ This question arose as a result of Medi1Saif's answer to https://islam.stackexchange.com/q/35959/17163 .

As I and in all probability all of you know, lie or Kezb is counted as a major sin or in other word it is considered as Kabaer (majors) sin. But the question which I am looking for its answer is that what the reason(s) is that Islam declares this act as a major act? In other word, what is its negative point(s) which made it as a major sin and is there any hadith about its reason? *Note: both Shia and Sunni perspective would be appreciated.*

Salam is being sarcastic a form of lying? I was talking to my brother and he said something and I was like "oh sorry, my bad" in a sarcastic way, does that count as lying? And also when they know you are being sarcastic/joking is that okay?

I would like to ask, is Islam really a religion of peace? My question arises because, why in some of your Quranic verses does Allah encourage you to kill specially those who do not believe in Islam? Quran (2:191-193 ) And Fight for the cause of Allah? Quran (2:244 ) And your God will kill those who do not accept this religion. Quran (3:56 ) I am a Catholic so to speak, and I made this question as a part of my research paper. Since I do not know any Muslim, I thought of asking it here. I ask for your wisdom, that is all.