For the past year ive kind of been questioning whether to believe in Hadith or just solely the Quran. For me there are 2 types of people, the people who try defend it by justifying the marriage and those who try deny it with other Hadith. Regarding the latter, the talking point is always how Asma (RA) reports show she was older or Ibn Hisham’s Sirah show it but the Hadith are Sahih regarding this issue and one even talks about her playing with toys which is forbidden for adults. This is just a hard to defend point and the one way for me to truly accept this is to just deny Hadith altogether which introduces other problems. The first point is the main one though. I see some people say that back then women use to mature earlier which is biologically wrong. Another talking point is how the prophet (pbuh) waited 3 years and how only 100 years ago it was banned in Western countries. This to me is another poor point that I just can’t seem to accept, God is All-Knowing and All-Mighty. Allah (SWT) knows that in the future child marriage will be regarded so and so and back then Allah (SWT) knew. Child marriage is not only psychologically harmful but physically too and Islam also forbids harm if I remember correctly. Also, just because puberty starts it doesn’t make someone an adult they still have to go through the whole of puberty and even then most are still regarded as kids. Even in the future if the age somehow goes up to 25 for being a kid, Allah (SWT) knows this and would’ve prohibited it all the way in the prophet (pbuh) time since He knew it would happen and that child marriage is harmful. Islam is a timeless religion yet this thing is permitted and I just feel like I can’t accept Hadith anymore.

Where can the five things given to Muhammad only by Allah be found? Are they mentioned in a Quran chapter and or in Hadith ?

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?

The Hadith what Abu Hurairah said to all of us. Is the "your mother" part specifically tied to the specific sahaba where Muhammed peace be upon him said your mother 3 times then father. I would like to know because it seems the Grammer used there seemed specific to the sahaba. And if it should be a general rule for all of ummah to prioritize mother. Even if you father clearly one who almost dies working all day?

assalaamu alaykum I read a hadith in Tafsir al Tabari Sura An-Najim 53 verse 1 that Muhammad (saw) warned Abu Lahab or someone to fear the dog of Allah and it attacked him in Yemen and killed him? Is this hadith authentic is it true? Here is my reference... القول في تأويل قوله تعالى : وَالنَّجْمِ إِذَا هَوَى (1) اختلف أهل التأويل في تأويل قوله ( وَالنَّجْمِ إِذَا هَوَى ) فقال بعضهم: عُنِيَ بالنجم: الثُّريا وعُنِي بقوله ( إِذَا هَوَى ) : إذا سقط, قالوا: تأويل الكلام: والثريا إذا سقطت. * ذكر من قال ذلك: حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله: ( وَالنَّجْمِ إِذَا هَوَى ) قال: إذا سقطت الثريا مع الفجر. حدثنا ابن حُميد. قال: ثنا مهران, عن سفيان ( وَالنَّجْمِ إِذَا هَوَى ) قال: الثريا، وقال مجاهد: ( وَالنَّجْمِ إِذَا هَوَى ) قال: سقوط الثريا. حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله: ( وَالنَّجْمِ إِذَا هَوَى ) قال: إذا انصبّ. وقال آخرون: معنى ذلك: والقرآن إذا نـزل. * ذكر من قال ذلك: حدثني زياد بن عبد الله الحساني أبو الخطاب, قال: ثنا مالك بن &; 22-496 &; سعير, قال: ثنا الأعمش, عن مجاهد, في قوله ( وَالنَّجْمِ إِذَا هَوَى ) قال: القرآن إذا نـزل. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَالنَّجْمِ إِذَا هَوَى * مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى ) قال: قال عُتبة بن أبي لهب: كفرتُ بربّ النجم, فقال رسول الله صلى الله عليه وسلم: " أمَا تَخَافُ أنْ يَأكُلَكَ كَلْبُ اللهِ" قال: فخرج في تجارة إلى اليمن, فبينما هم قد عرَّسوا, إذ سمعَ صوتَ الأسد, فقال لأصحابه إني مأكول, فأحدقوا به, وضرب على أصمخّتهم فناموا, فجاء حتى أخذه, فما سمعوا إلا صوته. حدثنا ابن عبد الأعلى, قال: ثنا محمد بن ثور, قال: ثنا معمر, عن قتادة " أن النبي صلى الله عليه وسلم تلا( وَالنَّجْمِ إِذَا هَوَى ) فقال ابن لأبي لهب حسبته قال: اسمه عُتبة: كفرت بربّ النجم, فقال النبي صلى الله عليه وسلم: " احْذَرْ لا يأكُلكَ كَلْبُ الله "; قال: فضرب هامته. قال: وقال ابن طاوس عن أبيه, أن النبي صلى الله عليه وسلم قال: " ألا تَخاف أنْ يُسلِّطَ اللهُ عَلَيْك كَلْبَهُ؟" فخرج ابن أبي لهب مع ناس فى سفر حتى إذا كانوا في بعض الطريق سمعوا صوت الأسد. فقال: ما هو إلا يريدني, فاجتمع أصحابه حوله وجعلوه في وسطهم, حتى إذا ناموا جاء الأسد فأخذه من بينهم. وكان بعض أهل المعرفة بكلام العرب من أهل البصرة يقول: عنى بقوله: ( وَالنَّجْمِ ) والنجوم. وقال: ذهب إلى لفظ الواحد, وهو في المعنى الجميع, واستشهد لقوله ذلك بقول راعي الإبل: فَبَـاتَتْ تَعُـدُّ النَّجْـمَ فـي مُسـتَحيرَةٍ سَــريعٌ بِــأيْدي الآكـلِينَ جُمُودُهـا (1) والصواب من القول في ذلك عندي ما قاله مجاهد من أنه عنى بالنجم في هذا الموضع: الثريا, وذلك أن العرب تدعوها النجم, والقول الذي قاله من حكينا عنه من أهل البصرة قول لا نعلم أحدا من أهل التأويل قاله, وإن كان له وجه, فلذلك تركنا القول به. -------------------- الهوامش : (1) البيت لراعي الإبل النميري عبيد بن أيوب ( مجاز القرآن لأبي عبيدة الورقة 230 من المصورة 26059) قال عند قوله تعالى ( والنجم إذا هوى ) : قسم ، والنجم : النجوم ، ذهب إلى لفظ الواحد وهو في معنى الجمع ، قال راعي الإبل : " وباتت تعد النجم ... " البيت . وفي مستحيرة : في إهالة ، جعلها طافية ، لأنها من شحم . وقال ابن قتيبة في كتاب المعاني الكبير ، طبع الهند . وقال الراعي وذكر امرأة أضافها : فباتت ... البيت . مستحيرة : جفنة قد تحير فيها الدسم ، فهي ترى فيها النجوم لصفاء الإهالة ، وأراد بقوله تعد النجم : الثرياء ، والعرب تسمى الثريا النجم . قال : طلــــع النجــــم عشــــاء ابتغــــى الـــراعي كســـاء وقال التبريزي في شرح حماسة أبي تمام ( 4 : 39 ) قال أبو العلاء : كان بعض الناس يجعل " تعد " هنا من العدد ، أي أن هذه المرأة تعد النجم في الجفنة المستحيرة ، أي المملوءة ، لأنها ترى خيال النجوم فيها ، وقد يجوز هذا الوجه ، وقد يحتمل أن يكون " تعد " في معنى تحسب وتظن ، والمراد أن المرأة تحسب النجم في الجفنة ، لما تراه من بياض الشحم أ . هـ

There is a famous hadith about embroy in womb mentioning alaqa,mudgah and nutfa stage.Ref:bukhari 3208.Here in this hadith it states"إِنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، " and translation is "Creation of each of you is put together in the womb for 40 days".I know some scholars say that alaqa,Mudgah and nutfa all happen in the 40 days it is not 120 days. Interpretation of 40 days is acurate according to modern science.But my question is how can we explain the Gathering of Creation in Womb for 40 days?what is actually gathered in the womb if we interpret the hadith in a way that all stages take place in the same 40 days not individually 40 days?

I've heard and read proofs that writing fictional stories are haram. Some people, like me, are given talents of writing poems and stories and the like. I've made up a story that is really beneficial and I've always dreamed of sharing this with people, but the main character was born with strange powers (growing claws and teleporting, i.e. moving from place to place in a second.) The story goes on about how he is trying to live despite the people who are chasing after him to end him. Is it haram if I write something like this? If it is haram, can I make him inherit the power by one of his ancestors who was injected by an undiscovered drug?

> Al-Zawahir ‘an Iqtiraaf Al-Kaba’ir (2/225) It was also reported: “Whoever commits adultery with a married woman will have half of the punishment of this nation in the grave for her and for him. When the Day of Resurrection comes, God Almighty will judge her husband regarding his good deeds. This is if it was without his knowledge. If he knew and kept quiet, God will forbid him Paradise, because God Almighty wrote on its door: ‘You are forbidden to the cuckold.’” Edit: The Arabic text - التخريج من المصادر العربية الزواجر عن اقتراف الكبائر: (٢/ ٢٢٥) وورد أيضا: «إن من زنى بامرأة متزوجة كان عليه وعليها في القبر نصف عذاب هذه الأمة، فإذا كان يوم القيامة يحكم الله تعالى زوجها في حسناته، هذا إذا كان بغير علمه، فإن علم وسكت حرم الله عليه الجنة؛ لأن الله تعالى كتب على بابها أنت حرام على الديوث Is this true and authentic? If anyone has knowledge please comment or answer.

The Quran gives limited information about Haman. Is there any Hadith which presents more information about him? I cannot find any direct hadith from the Prophet pbuh but I think there would be some Mawquf hadiths available.

>"O Allah! Guide Quraysh, for the science of the scholar that comes from them will encompass the earth. O Allah! You have let the first of them taste bitterness, so let the latter of them taste reward." >Abu Qilaba and Ahmed ibn Hanbal said that this hadith refers to Shafii 1. What is the earliest source and chain of this Hadith? 2. What is the earliest source of Abu Qilaba and Ahmed ibn Hanbal mentioning that this hadith refers to Shafii? If it's not a direct text from them, what is the chain for the athar?

Does this hadith exist? What is its source? > The Prophet Muhammad (peace be upon him) taught us that the best deed after believing there is no deity worthy of worship except God is "benevolent love towards people". > > The Arabic is al-tawaddudu ila al-nas. Which literally means love towards the people/humanity. > > [Reference: Tabarani. Graded: Hasan] This was posted by Hamza A. Tzortzis on Twitter .

As-salamu alaykum wa Rahmatullahi wa barakatoh. I came across a hadith which goes like this: > Sahih al-Bukhari 838 Narrated `Itban bin Malik: > > We prayed with the Prophet (ﷺ) and used to finish our prayer with the > Taslim along with him. And many people use this hadith as a evidence that doing the taslim with the imam is allowed and sunnah. Now my question is, how come scholars like Ibn Uthaymeen RH and others say that it is makrooh to say the taslim along with the imam when the companions did it themselves? Source: > Al-Nawawi (may Allah have mercy on him) said in al-Majmoo’ (3/464): > Al-Baghawi said: It is mustahabb not to start the salaam until the > imam has finished both taslims. This is the view of al-Shaafa’i > according to al-Buwayti, as was quoted by al-Baghawi. He said: Whoever > is (praying) behind an imam, when the imam has finished his salaam, he > should say salaam to his right and his left. End quote. > > Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Sharh > al-Mumti’ (4/267): The scholars said: It is makrooh to say the first > and second taslim with your imam, but if you say the first taslim > after his first taslim and the second taslim after his second taslim, > there is nothing wrong with that, but it is better not to say the > taslim until after he has said both taslims. End quote. So how came those Great scholars say that it is mustahab not to say the taslim with the imam, and that it is makrooh when it was a practice by the sahaba? JazakAllahu Khayran.

I am a male revert, born and raised in the west where sewing/clothing-making is traditionally seen as a woman’s role. I would like to start my own line of modest men’s clothing for prayer, but I am aware about the hadith saying that men should not imitate women and women should not imitate men. Does the hadith also apply to functional roles in society? Was it the same case in Arabia at the time of the Prophet (sallAllahu alayhi wa salaam) that sewing/clothing-making was seen as a woman’s role? Is there any other hadith or verse from the Quran that makes this impermissible for me?

As we know Dajjal will come from Khorasan. Chapter: The tribulation of Dajjal, the emergence of 'Esa bin Maryam and the emergence of Gog and Magog, Sunan Ibn Majah and he will be followed by 70,000 jews from Ispahan Chapter: The Rest Of The Ahadith About Ad-Dajjal, Sahih Muslim . But according to history, Assyrian's exiled the people of Kingdom of Israel which are 10 Lost tribes(Asher, Dan, Ephraim, Gad, Issachar, Manasseh, Naphtali, Reuben, Simeon, and Zebulun). Jews are expecting their king messiah from the progeny of David(PBUH) and the tribe of david was Judah from the southern kingdom of Judah(Which includes the tribes Judah and Benjamin). If dajjal come from area near Khorasan then he must be from the 10 tribes and historically the persian jews are not from the tribes of Judah The “Persian” Period . How the islamic theologians and scholars explain this dillema? I am studying the comparative theology for last 2 years. Can someone help me in this particular matters?

Bismillah, I've seen many answers on this website, and passages of books of fiqh where the author uses the verse of the sword (9:5): "kill the polytheists wherever you find them", to argue that all polytheists, everywhere in the world must be killed excluding the Jews, Christians and Magians (excluding the apostates among them). However, it apparently seems to me that this interpretation contradicts the very next verse which says: "and if any of the polytheists asks you for protection, then give hive him protection until he hears the word of Allah, then transfer him to his place of safety", so it seems that any polytheist can simply get away from execution by simply asking for amnesty! Now, I know that Imams Shafii and Ahmad RH were obviously not so dumb, that they would ignore the literal next verse. So I really wanted to understand it. I thus referred to modern commentaries like that of Mufti Taqi Uthmani, as well as the classical masterpiece called Tafsir alTabari. However, neither of them explained the verse to me in a satisfactory way. I'm still really confused about what kind of protection (or 'amanah' in Arabic) this verse is referring to, how long it's supposed to last, and most importantly, if it can save a polytheist from death if he refuses to convert to Islam. I'ld really appreciate a detailed tafsir using references from the Prophet SAW, Sahabah, and senior tabi'in. Jazak Allah! Edit: I also checked the tafsir of Imam Ibn Abi Hatim RH. There, [he narrated from Mujhaid bin Jabr RH](https://shamela.ws/book/8658/1746#p1) that, "transfer him to his place of safety" means to return him to wherever he came from. However, I'm even more confused now, as I'm wondering if this means that muslims can immediately kill him once he's been returned to his place of origin as the amnesty is now over!

Assalamualaikum I'm a Muslim but I keep having doubts about my religion and I just needed clarification on this. in a Authentic Hadith By Bukhari it said Muhammad Pbuh killed a puppy/or made the dog get out of his house because he was expecting a visit from Angel Gabriel but he didn't come until later and explained he doesn't go in houses/places were there are dogs or pictures of living things. If Allah commanded angel Gabriel to pay a visit to Muhammad why would the angel be bothered by Allahs creation?. I've look for an answer to this question for about a month now searching every website and I couldn't get a valid or concrete response. Why would Allah angels be bothered by his creation so much that they don't want to be in the presence of a dog? Every answer I got was so bad it lowered my faith almost empty to the point where I was gonna leave Islam . I've gotten answers like "it was because angel jibreal was not an angel of god but one of the fallen angels and dogs can sense evil things so if angel jibreal would've walked in his cover would have been blown immediately. " another answer similar to that "Angel Gabriel was a demon , in the bible it says Satan disguises himself as a angel of light and is a very good deceiver" And there's so many more . Please if anyone is active on this website and they see this message please give me an answer as to why this happened.

We live in Islamabad after my father's naval transfer. We've made up our minds to migrate here permanently. Even if he's transferred to my birthplace, he'll deny it unless inevitable. Can I shorten my prayer when visiting my hometown? We won’t go back to live there permanently or migrate back there

In the first it says > SAHIH MUSLIM BOOK 41, HADITH NUMBER 7005. Chapter : Account of the > Dajjal and his features and what would be along with. > > Ibn Umar reported that Allah’s Messenger (may peace be upon him). made > a mention of Dajjil in the presence of the people and said: Allah is > not one-eyed and behold that Dajjal is blind of the **right** eye and his > eye would be like a floating grape > > https://sunnah.com/muslim:169e But the second haidth it says: > SAHIH MUSLIM BOOK 41, HADITH NUMBER 7010. > > Chapter : Account of the Dajjal and his features and what would be > along with. > > Hudhaifa reported that Allah’s Messenger (may peace be upon him) said: > Dajjal is blind of **left** eye with thick hair and there would be a > garden and fire with him and his fire would be a garden and his garden > would be fire. Which one is correct I'm confused and isn't this an > contradiction? > > https://sunnah.com/muslim:2934a

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.

So I read this [article](https://en.wikipedia.org/wiki/Rape_in_Islamic_law) on Wikipedia which says > According to a hadith, a master could marry off a female slave without her consent Is this claim correct or not because I haven’t heard about this Hadith? Is the Hadith Sahih or not? I tried looking for it from Islamic websites but i couldn’t find it.