The actual wording of the hadith says أم ولد which means that it refers to Mariyah al-Qibtiyyah, the mother of the Prophet's son Ibrahim. The accused was a person who had accompanied her from Egypt, sometimes claimed to be her cousin. He would visit her too often and people speculated that he was attracted to her and had relations with her. It is inferable ...
The scholar Al-Khattabi said about this hadith:
قلت لم يأمر عمررضي الله عنه برجم مجنونه مطبق عليها في الجنون ولا يجوز أن يخفى هذا ولا على أحد ممن بحضرته،
ولكن هذه امرأة كانت تجن مرة وتفيق أخرى فرأى عمر رضي الله عنه أن لا يسقط عنها الحد لما يصيبها من الجنون إذ كان الزنا منها في حال الإفاقة،
ورأى علي كرم الله وجهه أن الجنون شبهة يدرأ بها الحد عمن يبتلي به ...
Having sex with a slave that one owns is permissible in Islam as they are "those your right hand possesses" as mentioned in the verses 23:6 and 4:3. The relation is not much different from a normal wife, as the following conditions similar to marriage apply:
Sex may only be had with a slave whom one owns, it is not permitted to have relations with ...
It is quite apparent if you read the whole hadith. However it is also more explicitly narrated in other ahadith. The choice is between continuing to live longer in this world or transitioning to the afterlife right then.
لا يموت نبي حتى يخير بين الدنيا والآخرة
No Prophet dies till he is given the option to select either the worldly life or the life of the ...
To answer your first question, I’d recommend reading this article
Did the Prophet (pbuh) maintain his ties with his uncle?
Despite his enmity, crimes and tyranny against the Prophet (pbuh) and the Muslims are undeniable, but in response, the answer is no because of two reasons:
Allah (SWT) says: “It is not fitting, for the prophet and those who
Zina and Kufr are different things, one does not imply the other. There is nothing in the given hadith that suggests that she was a Kafirah, rather a wording of the hadith explicitly states that she was from the Bani Israel, which suggests that she was a monotheist:
بينما كلب يطيف بركية، كاد يقتله العطش، إذ رأته بغي من بغايا بني إسرائيل، فنزعت موقها فسقته ...
This isn't really a contradiction. Both ahadith do not negate the fact that manumitting slaves is an encouraged and virtuous deed in Islam. Rather they are about special cases where something else takes precedence over this deed.
The first hadith is about Tadbir, where a person declares that his slave would be free after his (owner's) death This is meant to ...
This hadith was mentioned in different hadith compilations it appears at least thrice in Sahih al-Bukhari (here, here and here), in Sahih Muslim and Sunan an-Nasa-i to name a few sources.
Dream-interpretation in the relevant context
Please be aware that dream-interpretation requires specific knowledge it is learnable or for some people a gift of ...
There are many ahadith about the merits of different Sahabah. This hadith talks about the merit of Umar (RA).
The Prophet (SAW) saw a dream in which many people were wearing different clothes. However, their shirts were small and did not cover them completely. Then, he saw Umar (RA) who was wearing a complete shirt that was so long that he had to drag it ...
The translation is pretty clear, and I don't see any improvement in it.
The Jew is saying that the statement by Allah "This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islam as your religion" was something he would have been so happy with if it had been revealed about his religion that he would ...
Hima is transliteration of الـحِمَى:
In the following I'm translating from Arabic language as these translations are of my own take them carefully
الـحِمَى: المحمي المحظور على غير صاحبه.
al-Hima (a kind shelter): a shelter or protected area forbidden to anyone other than the owner.
So Hima among Arab kings was a kind of shelter or protected Area or ...
He refers certainly to the prophet () as he knows better whether they are regarded equal or not.
For an explanation:
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
That is, (they are all the same) in terms of being cursed, because they co-operated in that.
End quote from Fataawa Noor ‘ala ad-Darb, 16/2 (Source: islamqa #202904)
And for a backup ...
The prohibition is on tying up an animal and then using it as a target for archery etc. It is not about tying up cattle to manage them which is a common practice and is acceptable as long as you feed them.
The hadith of Sahih Muslim makes it more clear:
سمعت هشام بن زيد بن أنس بن مالك ، قال : دخلت مع جدي أنس بن مالك دار الحكم بن أيوب ، فإذا قوم قد نصبوا ...
But infact, it is more like Predestination than no free-will.
The boy that Al-Khidr killed was destined to be a disbeliever the day
he was created.
~ (Tirmidi 3150, Abu Dawud 4705)
Abdullah (b. Mas'ud) reported that Allah's Messenger (may peace be
upon him) who is the most truthful (of the human beings) and his being
truthful (is a fact) said: Verily ...
This hadith was compiled in many hadith sources (ibn Hajar counted 10 routes to abu Hurrairah in his fath al-Bary -see here in Arabic-) among them in both Sahihs:
in the book of Tawheed via ibn Shihab az-Zuhri from Hamid ibn 'Abdarrahman, in the book of destiny via Sufyan ibn 'Uyyanah from Tawoos, in the book of Prophets via ibn Shihab az-...
جواري is the plural of جارية and can mean a young woman or a female slave.
In this hadith it is possible that it means 'concubines', who are female slaves with whom sexual relations are lawful, see Did the Prophet (SAW) have a sex slave?.
However it is also possible that 'wives' is meant here, as the word can be used for them and there is a version that ...
In the name of Allah, the most gracious and most merciful. May Allah's perfect blessings, prayers and peace, be upon the most noble of creation. The best of messengers and the leader of all man kind and Prophets. Our beloved master and intercessor, Sayiduna Mohammed (peace be upon him).
The man is told to accept Islam and go against his nafs (the inner ego ...
It refers to the inhabitants of Medinah among the sahaba, as in the verse:
والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان رضي الله عنهم ورضوا عنه وأعد لهم جنات تجري تحتها الأنهار خالدين فيها أبدا ذلك الفوز العظيم
And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah ...
The hadith of wudhu does not indicate that the person will be able to go to Jannat-al-Firdaws only for that action.
Rather the Prophet (SAW) says:
فُتِّحَتْ لَهُ ثَمَانِيَةُ أَبْوَابِ الْجَنَّةِ
All eight gates of Paradise will be opened for him.
The gates of Paradise do not correspond to the levels of Paradise. Meaning, it isn't like one gate will lead to ...
This hadith appears in many sources among them Sahih al-Bukhari with different versions or narrator chains. One of them goes through imam Malik who compiled it in his al-Muwatta' which also was the source of abu Dawod's and an-Nasa-i's version. Ibn Majah narrated with a chain that includes imam Sufyan a-Thawry and a slight difference in the wording. ...
According to the majority opinion, Abraham عليه السلام was not in doubt.
The explanation of the hadith is that when some of the people heard the verse (2:260) they misinterpreted it and said that Abraham had doubted Allah's power while they and their prophet did not.
On this the prophet Muhammad ﷺ refuted them by saying that "We have more right to be in ...
First of all the matter in fact looks differently, when one reads both ahadith in Arabic.
As in imam Muslim's version it is stated:
In the following I'll be translating from Arabic language, as these translations are of my own take them carefully!
... عَنْ عُبَيْدِ اللَّهِ بْنِ مِقْسَمٍ، أَنَّهُ نَظَرَ إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ ...
Earlier scholars didn't even consider explaining this
At first sight the answer seemed very clear to me, but it was really hard to find an explicit quote in a commentary of Sahih Muslim that confirms this. Neither an-Nawawi, nor al-Qurtubi nor any of the known authors of commentaries explaining the content of Sahih Muslim such as al-Qadi 'Iyad, al-Aaby, al-...
No there's no contradiction. First of all in the chapter of Fath al-Bari border lines for the allowed clothes while wearing Ihraam are discussed. While the hadith from Sahih al-Bukhari is an explanation how the women interpreted the verse 24:31. And the addition leaving the impression that they covered their faces hardly goes along with the wording of the ...
The Arabic in that hadith literally just says "…والروم…" ("…and Rome…") It doesn't say, or even imply, anything about conquering, much less being conquered by Muslims.
The sign that it's likely referring to is found in the Quran:
 Alif, Lam, Meem.
 The Byzantines (Rome) have been defeated
 In the nearest land. But they, after ...
Urine is ritually unclean and if it soils clothing it needs to be treated before those clothes can be used in acts of worship like salah.
In general the urine of either a male or female needs to be washed. However there is difference among the madhabs on the urine of a child who has not yet been weaned, i.e. does not yet eat food, because ahadith have ...
It is not Riba because the additional payment was not agreed upon beforehand nor demanded by the borrower nor a condition for the loan nor a recomponse for the loan. Rather it was a voluntary gift by the borrower. Doing this is permissible.
استقرض رسول الله صلى الله عليه وسلم سنا فأعطى سنا فوقه وقال خياركم محاسنكم قضاء
The Messenger of Allah (ﷺ) borrowed a ...
First rough analysis
The hadith of Jabir says:
وَكَانَ لِي عَلَيْهِ دَيْنٌ فَقَضَانِي وَزَادَنِي.
He owed me some money and he repaid it to me and gave more than what was due to me.
(See for example: Sahih Muslim, Sahih al-Bukhari here and here)
The situation here is about a debt and certainly paying back a plus in such a case may arise a question on ...