In Sahih Muslim 2689 , it is mentioned that: > Abu Huraira reported Allah's Apostle (ﷺ) as saying Allah has mobile > (squads) of angels, who have no other work (to attend to but) to > follow the assemblies of Dhikr and when they find such assemblies in > which there is Dhikr (of Allah) they sit in them and some of them > surround the others with their wings till the space between them and > the sky of the world is fully covered, and when they disperse (after > the assembly of Dhikr is adjourned) they go upward to the heaven and > Allah, the Exalted and Glorious, asks them although He is best > informed about them: Where have you come from? They say: We come from > Thine servants upon the earth who had been glorifying Thee (reciting > Subhan Allah), uttering Thine Greatness (saying Allah o-Akbar) and > uttering Thine Oneness (La ilaha ill Allah) and praising Thee > (uttering al-Hamdu Lillah) and begging of Thee. Be would say: What do > they beg of Me? They would say: They beg of Thee the Paradise of > Thine. He (God) would say: Have they seen My Paradise? They said: No, > our Lord. He would say: (What it would be then) if they were to see > Mine Paradise? They (the angels) said: They seek Thine protection. He > (the Lord) would say: Against what do they seek protection of Mine? > They (the angels) would say: Our Lord, from the Hell-Fire. He (the > Lord) would say: Have they seen My Fire? They would say: No. He (the > Lord) would say: What it would be if they were to see My Fire? They > would say: They beg of Thee forgiveness. He would say: I grant pardon > to them, and confer upon them what they ask for and grant them > protection against which they seek protection. They (the angels) would > again say: Our Lord, there is one amongst them such and such simple > servant who happened to pass by (that assembly) and sat there along > with them (who had been participating in that assembly). He (the Lord) > would say: I also grant him pardon, for they are a people the > seat-fellows of whom are in no way unfortunate. The word used here is مَجَالِسَ الذِّكْرِ It is mentioned in Jami` at-Tirmidhi 3510 : > Anas bin Malik [may Allah be pleased with him] narrated that the > Messenger of Allah said: “When you pass by the gardens of Paradise, > them feast.” They said: “And what are the gardens of Paradise?” He > said: “The circles of remembrance.” The word used here is حِلَقُ الذِّكْرِ In al-Mu’jam al-Kabīr 6039 it is mentioned that: > Sahl ibn Hanzalah reported: The Messenger of Allah, peace and > blessings be upon him, said, “No people sit together to remember Allah > Almighty and stand to leave until a heavenly caller says to them: > Stand and your sins are forgiven by Allah! Your bad deeds have been > replaced with good deeds!” The word used here is مَجْلِسًا يَذْكُرُونَ اللهَ In bangla it is called জিকিরের মজলিস In Is Group Dhikr Permissible? it is said that: > Dhikr in general, if it involves raising the voice and reciting in > unison, is a Bid`ah (innovation) that has been introduced into the > religion and was not the practice of the righteous early generations. My question is, how should we create a مَجَالِسَ الذِّكْرِ * Is it like giving a khutbah, where one person speak and others listen. If so, then what should be the topic of the discussion. * Is it a place where a group of people sit together and say subhanallah, alhamdulillah etc. and an imam coordinate it Please let me know what is a مَجَالِسَ الذِّكْرِ and what to be done there and how? * How do we sit? In circle or facing one direction. * Do we need a coordinator? If so, then what should he (the coordinator) do? Please give us some reference so that we know how to do it and get all these blessings.

Salam. Is it true that Ibn Saad in Tabakat wrote that Aisha was 9 years old at the time of the engagement, and 12 years old at the time of consummation? Similar things are written about Ibn Hillikan.

i'm listend and read different sayings about Istikhara. But still seeking it's authentic way to do.

Assalamu Aleikum, I'd like to ask what our prophet meant when he said, **"There are 500 years of distance between each heaven."** I mean, is this '500 years' by walking/marching? I have read some of your fatwas and some tasfers, and it said that 500 years by marching, but I'd like to learn if this is the words of our Prophet or just an interpretation. Can this '500 years' be by riding, at the speed of light, or other kinds of travel? We know for a fact that our universe is so huge, and 500 years of walking is nothing compared to it. Are there other ways to interpret this hadith? Thank you. Following are some of the traditions taken from as-Suyutis al-Haya as-saniya fi l-haya as-sunniya that mention this > Ibn Rāhūya, in his Musnad, Abū š-Šayh and al-Bazzar, on the basis of a > sound chain of transmission that goes back to Abū Darr, report that > God's messenger (God's blessing and peace be with him!) presented the > following teaching: "The interval between heaven and earth is the > distance of 500 years. The diameter of every heaven is also as much as > 500 years. And the interval between this heaven and the one that comes > after it is also as big as 500 years. Thus up to the seventh heaven, > and with the earths it is similar. And the distance between the > seventh heaven and the throne corresponds to all that." > Ahmad b. Hanbal (may God be pleased with him!), in his Musnad, Abū > Dā'ūd, at-Tirmidī, who declares it to be of good quality, Ibn Māğa, > Ibn Abi Aşamm, in his Sunna, Abū Yaʻlā, Ibn Huzayma, at-Tabarānī, al- > Hakim, and giving it a sound derivation Abū š-Šayh have the following > tradition from al-'Abbas b. "Abd al-Muttalib: "We were with the > Prophet (God's blessing and peace be with him!) when he said: 'Do you > know what the distance is between heaven and earth?' - We answered: > 'God and His messenger know better!' - He said: 'Between them there is > a distance of 500 years; and from every heaven to another heaven there > is a distance of 500 years. The diameter of every heaven, too, is 500 > years. Above the seventh heaven there is a sea between the surface of > which and the greatest depth the distance is as big as that between > heaven and earth. Then, above that, there are eight mountain goats; > from their knees down to their hoofs, the distance equals that between > heaven and earth.

Assalamualaikum wa rahmatullahi wa barakatuh, It has been said that each prayer has a specific hikmah behind it. For instance, it has been said that for fajr, it was because Adam عليه السلام saw darkness and became afraid and so prayed a rak’at due to fear, and when it became light he prayed another rak’at due to gratefulness — and this became Fajr. (Source: https://www.islamweb.net/ar/library/content/307/1937/باب-الصلاة-الوسطى-أي-الصلوات-هي-) Is this true? JazakAllah khair

I am trying to verify the authenticity of a hadith that has been transmitted through the following chain of narrators:- ***Khalid bin Yazeed Ansari <= Ibn Abi Zi’b <= Nafee <= Ibn Omar <= Prophet Muhammad (Sallallahu'alaihiwassalam)*** What is the status of Khalid bin Yazid Ansari in this chain and is this chain acceptable?

Can you dye your hair navy blue if youre not doing it in order for your hair to look black, you just like the colour?

Assalamualaikum, I have been having doubts about this issue for a while and if anyone with knowledge can help, i would appreciate. It is said that we can not know how many have passed since Prophet Adam whenever i ask a scholar but there are some sahih hadiths which actually tells us he lived not that long time ago. Hadiths: •The period between Adam and Nooh (peace be upon them both): it was narrated from Abu Umaamah that a man said: “O Messenger of Allah, was Adam a Prophet?” He said, “Yes, and Allah spoke to him.” The man asked, “How much (time) was there between him and Nooh?” He said, “Ten centuries.(qarn)” Narrated by Ibn Hibbaan in his Saheeh, 14/69; and by al-Haakim, 2/262. •The period between Nooh and Ibraaheem (peace be upon them both): our evidence is in the continuation of the hadeeth of Abu Umaamah (may Allah be pleased with him) quoted above: … He said, “And how long was there between Nooh and Ibraaheem?” He said, “Ten centuries.” (Narrated by al-Haakim in al-Mustadrak, 2/288. Now, i know qarn also means generation but even though we understand it that way, it still doesn't reconcile with science. Since we have remains of ancient human communities that date back much longer time ago. We also know from books that Prophet Ibraheem lived 4000 years ago, between him and Nooh there is 10 qarn and between Nooh and Adam there is 10 qarn too. Even if we assume qarn is 10000 years, which i think scientifically impossible, it means Prophet Adam lived 24000 years ago and this still doesn't make sense. I would really appreciate if anyone has an explanation, thank you.

In islam, the Quran is inimitable, as it is the speech if Allah SWT and he made it so. What about Hadith Qudsi which are narrations form Allah SWT, are they also inimitable/miraculously eloquent or normal Arabic speech? Thanks

Is earnings from social media like instagram YouTube halal? Since those apps also have haram content like songs and other things.

According the hadith below prophet Musa A.S is given the ability to talk directly with Allah A.Z.W. > حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، قَالَ حَفِظْنَاهُ مِنْ عَمْرٍو عَنْ طَاوُسٍ، سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ لَهُ مُوسَى يَا آدَمُ أَنْتَ أَبُونَا خَيَّبْتَنَا وَأَخْرَجْتَنَا مِنَ الْجَنَّةِ‏.‏ قَالَ لَهُ آدَمُ يَا مُوسَى اصْطَفَاكَ اللَّهُ بِكَلاَمِهِ، وَخَطَّ لَكَ بِيَدِهِ، أَتَلُومُنِي عَلَى أَمْرٍ قَدَّرَ اللَّهُ عَلَىَّ قَبْلَ أَنْ يَخْلُقَنِي بِأَرْبَعِينَ سَنَةً‏.‏ فَحَجَّ آدَمُ مُوسَى، فَحَجَّ آدَمُ مُوسَى ‏"‏ ثَلاَثًا‏.‏ قَالَ سُفْيَانُ حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏ > > Narrated Abu Huraira: The Prophet (ﷺ) said, "Adam and Moses argued with each other. Moses said to Adam. 'O Adam! You are our father who disappointed us and turned us out of Paradise.' Then Adam said to him, 'O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?' So Adam confuted Moses, Adam confuted Moses," the Prophet (ﷺ) added, repeating the Statement three times. > > - [Sahih al Bukhari 6614](https://sunnah.com/bukhari:6614) Did the Prophet Musa A.S talk with Allah A.Z.W while on earth or by mean of angel-messengers? Also in the story of Mi‘raaj night journey Allah A.Z.W talk directly with Prophet S.A.W. While on earth, does Prophet S.A.W talk with Allah A.Z.W directly or by mean of angel-messengers?

On sunnah.com, this specific hadith is graded as Sahih by Albani. However, within the hadith, Abu Dawud claims that the hadith is not strong. So is Albani saying that Abu Dawud is wrong and that this hadith actually is strong? > The Prophet (ﷺ) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. I (Ikrimah) said: I asked him (Ibn Abbas): What offence can be attributed to the animal/ He replied: I think he (the Prophet) disapproved of its flesh being eaten when such a thing had been done to it. > > Abu Dawud said: This is not a strong tradition. > (Sunan abi Dawod )

As per this hadith; > Abu Hurairah narrated that the Messenger of Allah (s.a.w) said: "The > poor Muslims are admitted into Paradise before their rich by half a > day. And that is five hundred years." > > Jami` at-Tirmidhi 2354 https://sunnah.com/tirmidhi:2354 How to interpret this? Why poor Muslims will go to Jannah before rich Muslims?

I heard somewhere if you are a shaheed you can bring 70 people with you into jannah no questions asked - is this true?

I have found 2 Hadiths in Musannaf Abi Shaibah on which Hajrat Wahid ibn Hujur (R.A) says that Prophet holds hands below the navel is that hadith Sahih? Reference: Musannaf Abi Shaibah Hadith no: 3959. You can go to this pdf to get that hadith on page no. 715 last hadith of that page: https://www.ahlesunnatpak.com/uploads/musannaf%20ibn%20abi%20shaibah%201.pdf > حدثنا وكيع، عن ربيع، عن أبي معشر، عن إبراهيم قال: «§يضع يمينه على شماله في الصلاة تحت السرة» (source ) > حدثنا وكيع، عن موسى بن عمير، عن علقمة بن وائل بن حجر، عن أبيه قال: «رأيت النبي صلى الله عليه وسلم §وضع يمينه على شماله في الصلاة» (Source )

I heard from shias that 5:55 is talking about Ali (AS), even in sunni sources, I just wanted to know if that's true. Also I'm sorry if I sound weird it's my second time being on website and I'm still a minor, so thanks for whoever will answer this question. السلام عليكم ورحمه الله وبركاته

I read about Joshua Little’s thesis on Hadith and the reliability of Hadith especially concerning the issue of the prophets marriage to Aisha. Maybe it was confirmation bias but the idea that the prophet married a child was wrong to me and creates a very bad image of Islam. I wanted to know the truth of the subject and aside from scholars that take everything at face value, some seem to claim that Gregorian calendar wasn’t applicable here and she may have been an adult and so on so forth. I disagree with the orthodox justifications for the prophets marriage to Aisha and I also don’t agree with the Hadith regarding Aisha’s marriage and how the prophet pbuh married a child especially after Joshua’s thesis. Is it haram for me think this way?

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.

In islamic books I read that Rasulullah (PBUH) used to say, Hamd o Sanaa before addressing the audience. I could not find the words to offer Hamd o Sanaa. I would be grateful if you can kindly provide the words for Hamd o Sanaa with reference. What to say before addressing the audience (islamic lecture).

**What is the authenticity of this hadith, and are there any chains that are authentic for this matn as Al-Subhi said there is?** In Ibn Kathir, Ismail ibn Umar. *Al-Bidayah wa al-Nihaya*h: > فصل قال الأعمش عن زيد بن وهب ، عن حذيفة أنه قال : أول الفتن قتل عثمان > ، وآخر الفتن الدجال . وروى الحافظ ابن عساكر من طريق شبابة ، عن حفص بن > مرزوق الباهلي ، عن حجاج بن أبي عثمان الصواف ، عن زيد بن وهب ، عن حذيفة > . قال : أول الفتن قتل عثمان ، وآخر الفتن خروج الدجال ، والذي نفسي بيده > لا يموت رجل وفي قلبه مثقال حبة من حب قتل عثمان ، إلا تبع الدجال إن > أدركه ، وإن لم يدركه آمن به في قبره . Translation by external resource: Al-A'mash reported from Zaid ibn Wahb, from Hudhayfah that he said: > "The first of the tribulations is the killing of Uthman, and the last > of the tribulations is the Dajjal." And Al-Hafiz Ibn Asakir reported through the path of Shababah, from Hafs ibn Marzuq al-Bahili, from Hajjaj ibn Abi Uthman al-Sawwaf, from Zaid ibn Wahb, from Hudhayfah. He said: > "The first of the tribulations is the killing of Uthman, and the last > of the tribulations is the emergence of the Dajjal. By the One in > whose hand is my soul, no man will die while having in his heart even > the weight of a grain's worth of love for the killing of Uthman, > except that he will follow the Dajjal if he encounters him, and if he > does not encounter him, he will believe in him in his grave." [1, vol. 10 pp. 330-331] -- I found the same in the work, Al-Subhi, *Fitnat maqtal Uthman ibn Affan radi Allah anhu*: > قال ابن عساكر: أخبرنا أبو القاسم (٢) العلوي، أن رشا بن نظيف (٣) أنا > الحسن بن إسماعيل (٤) أنا أحمد بن مروان (٥) نا زيد بن إسماعيل (٦). > حدثنا شبابة (٧) بن وار، نا حفص بن مورق (١) الباهلي، عن حجاج (٢) بن أبي > عثمان الصواف، عن زيد بن وهب (٣) عن حذيفة قال:أول الفتن قتل عثمان بن > عفان، وآخر الفتن خروج الدجال. والذي نفسي بيده لا يموت رجل وفي قلبه > مثقال حبة من حب قتل عثمان إلا تبع الدجال إن أدركه، وإن لم يدركه آمن به > في قبره" (٤).وذكره المحب الطبري (٥) وعزاه إلى السلفي الحافظ.وهذا > الإسناد موضوع والمتهم به أحمد بن مروان، صرح الدارقطني بأنه يضع الحديث. > لكن متنه ورد بإسناد مقبول (٦). [2, vol. 2, pp. 690-691] -- Translation: Ibn Asakir said: Abu al-Qasim al-Alawi informed us, that Rasha ibn Nazif informed us, that al-Hasan ibn Ismail informed us, that Ahmad ibn Marwan narrated to us, Zaid ibn Ismail narrated to us. Shababah ibn Sawwar narrated to us, Hafs ibn Mawraq al-Bahili narrated to us, from Hajjaj ibn Abi Uthman al-Sawwaf, from Zaid ibn Wahb, from Hudhayfah who said: > "The first of the tribulations is the killing of Uthman ibn Affan, and > the last of the tribulations is the emergence of the Dajjal. By the > One in whose hand is my soul, no man will die while having in his > heart even the weight of a grain's worth of love for the killing of > Uthman, except that he will follow the Dajjal if he encounters him, > and if he does not encounter him, he will believe in him in his > grave." Al-Muhibb al-Tabari mentioned it and attributed it to al-Salafi al-Hafiz. This chain of transmission is fabricated, and the one accused of it is Ahmad ibn Marwan - al-Daraqutni explicitly stated that he fabricates hadith. However, its text (content) has been transmitted through an acceptable chain of transmission. ----------------------------------------------------------------- **** – Ibn Kathir, Ismail ibn Umar. Al-Bidayah wa al-Nihayah (The Beginning and the End). Edited by Dr. Alaa Abd al-Rahman al-Jaziri, in cooperation with the Center for Research and Arabic and Islamic Studies in Marjouha. Akbara al-Ashir: Dar Hajr for Printing, Publishing, Distribution and Advertising. **** - Al-Subhi, M. A. A. Q. G. (2003). Fitnat maqtal Uthman ibn Affan radi Allah anhu [The tribulation of the killing of Uthman ibn Affan, may Allah be pleased with him] (2nd ed.). Deanship of Scientific Research at the Islamic University. (Original work published 1411 AH as Master's thesis, College of Da'wah and Fundamentals of Religion, Islamic University, Medina, Saudi Arabia)