4

Firstly, where is the "wrong explanation about science"? You are assuming that the Prophet said that no pollination at all is better, however the Prophet is only talking about human assisted pollination. Dates are also pollinated naturally by wind and insects. Its effectiveness depends on different factors, including climate (flow of wind), proportion and ...


3

There's a different version of the hadith which appears in the sunan books which partly explains the meaning: "The Messenger of Allah said: 'Whoever has a speck of pride (arrogance) in his heart, shall not be admitted into Paradise. And whoever has a speck of faith in his heart, shall not be admitted in to the Fire.'" He said: "So a man said to him: 'I ...


3

The thing is , pride or كبرياء in Arabic is closer to arrogance in this context than pride (Arabic speaker here) , The difference between being proud of something you did , or something you achieved and being generally arrogant and condescending towards people is otherwise straight forward . Bottom Line : Being proud of something you achieved and being ...


3

Arsh and Kursi are part of the Mutashabihat. They are not comparable to human concepts of throne and footstool, there is nothing comparable to Allah, He is beyond our ability to comprehend. Delving in or asking about the Mutashabihat is not good and no one can give you an answer since only Allah knows their meaning, read verse 7 of Surah Aale Imran: He is ...


3

The short answer of your question is no there's no sahih source for this hadith. In fact the version of the hadith you quoted is the second narration of abu Dawod, where he just wanted to point at differences in the chain or wording (this happens quite a lot in hadith sources. For example imam Muslim sometimes just mention a narrator chain and say person "X"...


3

Ibn Hajar al-'Asqalani quoted it in his commentary on the hadith of Anas ibn Malik (on where to pray dhohr on the day of tarwiyya) as a quote of Abudllah ibn 'Omar which appears in al-Fakihi's akhbar Mekka in his fath al-Bari (see here). This fatwa says it is a saying of sahabi not a hadith and adds as sources Kitab al-Fitan of Nu'aim ibn Hammad and Gharaib ...


3

About Your First Question: The exact hadeeth wording and its reference: Muslim, Ahmad, and al-Tirmidhi narrated from Ibn ‘Abbas that the Prophet (peace and blessings of Allah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from ...


3

Actually the matter is simple the hadith appears in a Chapter entitled "Breastfeeding an adult" and the sentence before quoting this hadith says: المقصود بالرضاعة هنا أن تفرغ المرأة لبنها في إناء وترسله للرجل ليشربه وتكرر ذلك خمس مرات وبذلك تحرم عليه. My own translation take it carefully! What is meant by suckling here is that a woman may pour her ...


3

It simply means 'pray' for us.


3

A similar report There's a similar narration in Sunan abi Dawod: Bunanah, female client of 'Abd al-Rahman b. Hayyan al-Ansari told that when she was with 'Aishah a girl wearing little tinkling bells was brought in to her. She ordered that they were not to bring her in where she was unless they cut off her little bells. She said: I heard the Messenger ...


3

The last part of the hadith is not referring to Jahannam even if the wording of the hadith may lead to this conclusion. But to explain this we need to go deeper: This hadith is used as an evidence by those scholars who say that the people of al-Fatrah and similar people will be tested and judged on the day of judgment. In fact a version of this narration ...


2

As Uways ibn ‘Aamir ibn Juz’ ibn Maalik al-Qarni al-Muraadi al-Yamaani أويس بن عامر بن جزء بن مالك القرني المرادي اليماني (short Uwais al-Qarni) accepted Islam during the time of the prophet (), but never met him therefore he is considered among the tabi'in and is not a sahabi. What prevented him from travelling to meet him was the fact that he was ...


2

Scientifically, it is not possible because Jinn is created from energy while human is created from mater. These two can not copulate anyways. It is all myth and baseless motion, Fake peer and Aamels spread such propaganda to exploit simple people


2

This hadith (see here) has some interesting lessons one could learn: The sahahbi 'Aidh ibn 'Amr عَائِذَ بْنَ عَمْرٍو visited the actual governer of Basra 'Obaydallah ibn Ziyad عُبَيْدِ اللَّهِ بْنِ زِيَادٍ and gave him an advice based on a statement he heard from the prophet(): The worst of guardians is the cruel ruler. with the additional advice: ...


2

Sources The Prophet (ﷺ) said: Allah will raise for this community at the end of every hundred years the one who will renovate its religion for it. (Sunan abi Dawod) The hadith was qualified as sahih by scholars such al-Hakim from Nishapur, his student al-Bayhaqi, ibn Hajar, as-Sakhawi, as-Suyuti and al-Albani. It also appears in al-Hakim's al-...


2

The Hadith you state can be found in Sunan Abi Dawud Narrated Abu Hurayrah: The Prophet (ﷺ) said: Allah will raise for this community at the end of every hundred years the one who will renovate its religion for it. Abu Dawud said: 'Abd al-Rahman bin Shuriah al-Iskandarani has also transmitted this tradition, but he did not exceed Shrahil. ...


2

First I couldn't find such a general statement saying that lying on your belly or lying with your belly down is prohibitted. But the literal wording of the ahadith is about sleeping in such a position! It is rather makrooh (frowned upon) to seek this position or that of lying on your left side when starting to sleep. While it's certainly not sinful to do ...


2

On the authenticity of the narration You should know that strictly speaking a narration is only a hadith (meaning a statement or act made by our prophet ()) when it is (correctly) attributed to the prophet () anything else is rather known as athar or khabar. As for the case of the narration you quoted its attribution to the prophet is considered as weak by ...


2

First of all you may know that this hadith appears in several sources with a slight difference in the wording. The version that appears in Sahih al-Bukhari is certainly among the shortest one beside this version there are a short version and a longer version in Sahih Muslim and another long version in Sunan ibn Majah and you may further find other version in ...


2

It was said by the Prophet (صلى الله عليه واله وسلم). If it were a statement of Umar (رضي الله عنه) it have been explicitly attributed to him, however in the hadith in Bukhari it is explicitly attributed to the Prophet: ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِنَّ الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ‏"‏ ...


2

This is due to the fact that you rely on sketchy and not agreed upon information in your search. None of the scholars of Hadith added this numeration it was added much later in our modern days due to the fact that these addition may help referring to a hadith within a specific edition of a book. While this information would not be helpful in any other ...


2

Covering the mouth during Salah is considered a makruh action. وأن يغطي الرجل فاه وهذا إن كان بغير عذر، وغلا فلا يكره It is also undesirable for a man to cover his mouth while praying unless he has an acceptable excuse for doing so. — الفقه على المذاهب الأربعة - Islamic Jurisprudence According To The Four Schools The evidence for this includes: ...


2

The narration you've mentioned shows that among the scholars of Medina covering the mouth was considered as a bad act which shouldn't be done while praying. As Salim ibn 'Abdullah ibn 'Umar is one of the so called 7 scholars of Medina from among the tabi'yn and a grand son of 'Umar ibn al-Khattab. Even if there are further evidences scholars differed ...


2

Here, the Prophet (SAW) fears that the man whom he did not give the money would be thrown into the fire of hell if he was given the money. Why? Perhaps, the Prophet (SAW) knew his nature that he was not very good with money. Or perhaps, money would make him fall into sin while he was safe from sin while poor. So, the Prophet (SAW) decided in his judgement ...


2

This hadith is recorded in Saheeh Bukhari under two chapters. One of which is: باب إذا لم يكن الإسلام على الحقيقة Chapter: If one does not embrace Islam truly It is recorded in Saheeh Muslim under two chapters: باب تألف قلب من يخاف على إيمانه لضعفه Chapter: Being kind to one for whose Faith there is concern because it is weak باب اعطاء من يخاف على ...


2

The hadith you've mentioned can be found in Sahih al-Bukhari (see for example in the book of good manners and forms: al-Adab, in the book of asking permission, in the book of fighting for the cause of Allah (Jihad), in the book of Invocations and in the book of dealing with apostates) and in Sahih Muslim) in several chapters too. Imam al-Bukhari also ...


1

The actual wordings in Arabic is وَإِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ الْوَلَدَ، وَإِذَا سَبَقَ مَاءُ الْمَرْأَةِ نَزَعَتْ translation given in sunnah.com is And if a man's discharge proceeded that of the woman, then the child resembles the father, and if the woman's discharge proceeded that of the man, then the child ...


1

Legal punishment is ordained, not just allowed, in Islam. The reason it is a part of Islam is because Allah says so, and He knows better what measures are effective and what is in our benefit. ولكم في القصاص حياة يا أولي الألباب لعلكم تتقون And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may ...


1

Ruqyah through the Quran, Names of Allah, and Duas etc. is permissible (although there are minority madhabs that consider it makruh, or makruh with with some exceptions). Evidence for it being permissible includes the verse of the Quran: وننزل من القرآن ما هو شفاء ورحمة للمؤمنين And We send down of the Qur'an that which is healing and mercy for the ...


1

If you are asking with reference to the islamweb answer. Al-Albani's Silsilat Al-Ahaadeeth Adh-Dhaʻeefah under number 5457 (٥٤٥٧): scan & text Ahmad Shaakir's gradation and comments under number 4438 (٤٤٣٨): scan & text Al-Arnaa’oot and the co-authors's gradation and comments under number 4438 (٤٤٣٨): scan & text


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