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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 ...


1

These two narrations both having Sahih chains means they authentically trace back to Ibn Umar (the father of Salim) and Ibn Abbas (RA) respectively. In fact, the hadith of Ibn Umar confirms in some ways the authenticity of the hadith of Ibn Abbas (RA) since he says: No, By Allah, the Prophet (ﷺ) did not tell that Jesus was of red complexion What this ...


-2

It is interesting that the Holy Prophetsaw made it clear that the latter day messiah would be someone completely different. Hesaw states in regards to the description of the messiahas sent to Bani Israel: حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا إِسْرَائِيلُ، أَخْبَرَنَا عُثْمَانُ بْنُ الْمُغِيرَةِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ...


1

What this means is that a Muslim may be legally killed as punishment for breaking some laws. A list of these may be found here: Why do Muslims kill other Muslims?


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The hadith has been criticized because of the weakness of عبد الله بن سلمة see Al-Arnaa’oot and Al-Albani. Ibn Kathir postulated that a mix-up has happened between the miracles and the ten commandments.


1

I found at least two interpretations of the hadith that are at least sensible. Obviously, there is discussion regarding the authenticity of the hadith. However, I will assume for a moment that the hadith is authentic. Firstly, it could be that the hadith omits a part of the conversation. Basically, like this: So they went to the Messenger of Allah (ﷺ) to ...


2

Sources 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. ...


1

Yes the translation of the Prophet's saying is correct. The part which could have been better elaborated is the text before it: على رجل من الأنصار، وهو يعظ أخاه في الحياء Which has been translated as: Ansari (man) who was admonishing his brother regarding Haya' What this means is that the Ansari was criticizing his brother for his excessive Haya' which ...


3

Some sources 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 ...


1

This hadith refers to the events of the First Aqabah. That is when 12 people from the people of Madinah (Yathrib at the time) came to Makkah to pledge allegiance to the Prophet (SAW) and Islam. Ubada ibn As-Samit is referred to as "one of the Nuqaba." Nuqaba is the plural for Naqeeb. Naqeeb means a "representative," "watcher," ...


3

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 ...


1

This hadith is a parable and shows a lot of meanings, however they are concentrated about the virtue of the Muslim ummah. As to how this work time/wages can be interpreted, some among them imam ibn Hajar in his literal interpretation stated that the comparison is rather to be taken from the point o view that Muslims are the last of these ummmahs (the last to ...


1

Naqib is a title which means leader or representative, as used in the Quran in 5:12. In this hadith it refers to the narrator Ubadah bin As-Samit, who was among those who gave the Pledge of al-Aqabah to the Prophet Muhammad ﷺ from the people of Medinah. You should consult a book on seerah for details.


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The hadith can be found in Sunan Abi Dawud in the book كتاب الخاتم under the section باب ما جاء في الذهب للنساء . The number will vary with the publisher, however it is numbered 4235 in the English translation published by Darussalam. حدثنا ابن نفيل، حدثنا محمد بن سلمة، عن محمد بن إسحاق، قال: حدثني يحيى بن عباد، عن أبيه، عباد بن عبد الله، عن عائشة رضي الله ...


2

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 ...


1

In the hadith, Allah means "My servant was sick," and drops the word "servant" to emphasize how close the servant is to Himself. That is what confuses the man. The intention is to honor and put importance on the believer and to emphasize how wrong the man was in failing to attend his Muslim brother's rights. Similar language is in the ...


1

Allah is not actually a man who employed some laborers. The Jews, Christians and Muslims aren't actually laborers who worked a fraction of a day for fixed wages. No hypothetical Jews or Christians actually got angry because none of them actually existed and none of this actually happened. And even if it did happen literally and exactly as described, you ...


1

The point of the hadith isn't the times. The point is that the Muslims get two Qirat while the Jews and Christians got one Qirat for what appears to be the same work. The Jews and Christians saying "we did more work" is just exaggeration on their part. They are claiming that they had it more difficult and the Muslims have it easy. It doesn't mean ...


0

It was a decision that was up to the leader. So if you were the Khalifah, you could have decided to kill the men responsible and it would have been valid because it was according to the Shariah. The Rasool (saw) ordered the killing of Jews because they betrayed treaties he signed with them. Like the Banu Qurayzah, the Rasool (saw) besieged them after they ...


2

"@Yusha" السلام عليك based on the hadith you mentioned about reciting after wudu and asking the following: so if a person do less deeds or doesn't do other optional good deeds like sunnah prayer etc, and just recite that after wudu will he still get Jannahtul Firdaws? doesn't that makes it easy to get? the hadith mentions gates of paradise not ...


2

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 ...


3

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 ...


4

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 ...


-1

Can a person get Jannahtul Firdaws by just reciting this after wudu, even if he doesn't do much good deeds? As much as I know, I don't think so; since the deeds of human is a sort of necessary complementary for it -- and other similar issues.


0

I'd say that laughing evilly, is evil. Whereas good humoured laughter is halal whether it is quiet or loud. It's a question of taking into a persons character and it's always true in Islam that we must take that into account. After all, this is where the Whisperer slips in, into his heart, and then makes himself manifest - in evil laughter, evil intentions ...


0

Imam sadeq said "guffaw is from evil" (القهقهة من الشیطان). but it is an ethical advice and not mean that load laughing is haram.


0

I don't see what the problem is here. The actor is being asked to help inaugurate a mosque - not perform there. The latter is haram, the former is fine. It would be strange though if there were no religious clerics on hand to lead the ceremonies.


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