Al-Burdah also known as الكواكب الدرية في مدح خير البرية is a poem of "imam al-Busiri" (the Muslim Sufi poet al-Busiri البوصيري whom studied the seerah of the prophet deeply and almost all his poems are praising the prophet()) which he wrote to praise the Prophet (). > The Burda is divided into 10 chapters and 160 verses all rhyming with each other. ... .Each verse ends with the Arabic letter mīm, a style called mīmīya. The 10 chapters of the Burda comprise: > > - On Lyrical Love Yearning > - On Warnings about the Caprices of the Self > - On the Praise of the Prophet > - On His Birth > - On His Miracles > - On the Exalted Stature and Miraculous Merits of the Qur'an > - On the Ascension of the Prophet > - On the Struggle of Allah's Messenger > - On Seeking Intercession through the Prophet > - On Intimate Discourse and the Petition of One's State. (Source: Wikipedia ) But this poem doesn't seem to find acceptance by the salafis (like Muhammad ibn Abdulwahhab, and modern salafis such al-Albani, ibn Baz etc.). Of course mainly it is hard to say they reject the whole poem, but they surely seem to have some objections to certain parts/rhyms/words of it. > The Burda was accepted within Sunni Islam and was the subject of numerous commentaries by mainstream Sunni scholars such as Ibn Hajar al-Haytami, Nazifi and Qastallani. It was also studied by the Shafi'i hadith master Ibn Hajar al-Asqalani (d. 852 A.H.) both by reading the text out loud to his teacher and by receiving it in writing from a transmitter who heard it directly from Busiri himself. > > Imam Muhammad ibn Abd al-Wahhab]], considered the poem to be shirk (idolatory). (source Wikipedia ) Note that the hanbali scholars ibn al-'Imaad ابن العماد الحنبلي and ibn Hisham (who also was a linguist he called his "sharh": الكواكب الدرية) is one of many scholars who have written explanations and interpretations of this poem. In many countries, this poem is well known or in the worst case a few verses of it are popular (see for example these youtube videos: Mesut Kurtis or an-Naqshabandi ). Some Muslims -mainly sufis- especially recite it/them during the Mawlid an-Nabawi. My question is what rhymes/words/parts do salafis reject or consider as blasphemous or as words of kufr etc.? (I don't need a full list but examples of each kind of objection)

Judaism has a concept called Khumra , which puts additional obligation and prohibitions around Torah. Is there any equivalent in Islam, and if yes, what are some examples

Al-Qadi an-Nu'man القاضي النعمان or Abu Hanifa al-Nu‘man ibn Muhammad ibn Mansur ibn Ahmad ibn Hayyun al-Tamimi (died 974 CE/ 363 AH) the Isma'ili jurist and official historian of the Fatimid dynasty. Had certainly written a lot of books and papers to defend the Fatmid dynasty and the Isma'ili and in general Shi'a jurisprudence and belief. Arabic Wikipedia says he first was a follower of the Maliki school of fiqh. His name certainly may create confusion with that of abu Hanifa the known Sunni scholar and "founder" of the hanafi maddhab. I wonder if he compiled a book entitled (or maybe referred to as) "Al-Fiqh al-Akbar" - a book with the same title is known to have been compiled by abu Hanifa-, if so what is the topic of this book? Also what books did he write about Creed and Aqeedah?

I believe the question is enough. Also, is conversion between schools considered apostasy? (I suppose conversion to denominations not universally accepted as Islam could be considered apostasy, such as Ahmadiyya .)

What is the source of the following the hadith? >“At the beginning of every century Allah will send to this ummah someone who will renew its religious understanding” What does it mean? Is it pointing about Wali-ul-Allah?

Al-Hassan al-Basri is a known Tabi'i who was born two years before the death of 'Umar ibn al-Khattab in Medina and grow up in the house of Umm Salamah () the wive of the prophet (). A couple of years ago while looking for subjects for a Khotbah I found on al-Minbar a khotba telling his biography and this starts with the statement that al-Hassan's Mother Khayra was a servant in the house of Umm Salamah () and when she left the house for some purposes Umm Salamah nursed him as baby to calm him and therefore she breast fed him as Arabic Wikipedia confirms. My question is the (Muslim) source/reference of the story and if possible its authenticity?

The Prophet had non-Arab Companions which converted to Islam. As they were **non-Arab**, their first religion wouldn't have been **Arabian paganism**, but something like Judaism or Christianity with the exception of **Salman the Persian** who was a Zoroastrian. There were also Arab Jews and Christians in Madinah which became Muslim. Some of these people became part of the Sahaba so **which Sahaba were Jews and Christians before they became Muslim?**

Why is there a difference between the names of prophets in christianity, islam and Judaism, for example we refer to Jesus (AS) as Isa(AS). How did this difference occur and why? A name is a name no matter which language it is!

What is al-Mawsoo’ah al-Fiqhiyyah? Is it a book on Islamic fiqh? I couldn't find any information about it on the internet. Can someone please provide me with some information (review) about the book including its author and time period (when it was written)?

On our site we learn (from https://islam.stackexchange.com/questions/28490/how-many-hadiths-are-in-%da%a9%d8%aa%d8%a8-%d8%a7%d9%84%d8%a7%d8%b1%d8%a8%d8%b9%d9%87-main-shia-books) that the most authentic hadith collection from the (twelver) shi'a perspective are: 1. Kitab al-Kafi الکافى of al-Kulayni محمد بن يعقوب بن إسحاق الكليني. 2. Man la yahduruhu al-Faqih من لا يحضره الفقيه of ibn Babawayh known as Sheikh Saduq ٱلشيخ ٱلصدوق. 3. Tahdeed al-Ahkam تهذيب الأحكام and 4. Al-Istibsaar fyma ikhtalafa min al-Akhbar الاستبصار فيما اختلف من الأخبار (both) of sheikh at-Tusi محمد بن الحسن الطوسي. (The Arabic Wikipedia site -see here - arranged them in a different order where 2. was shifted at the end of the list of these four books, so I'm unclear if there's actually a ranking, but as far as I know al-Kafi has the highest reputation among these books). Similar to the sunni's there are certainly other hadith collections which are also commonly known and used. (The following book titles are taken from this Arabic Wikipedia site, beside this Wikipedia is the major source of the provided information in this post) Among them are books of rather modern scholars such as: - Wasaail a-Shi'a وسائل الشيعة of al-Hurr al-'Aamili الحر العاملي (which seems a book about the fiqh of hadith: the author tried to conclude from a couple of narrations a fiqh ruling) - Bihar al-Anwar بحار الأنوار of al-Majlisi محمد باقر المجلسي (which is an imense collection of hadith and narration taht reachs about 110.000 narrations) - Mustadrak al-Wasaa'il مستدرك الوسائل ومستنبط المسائل of al-Muhadith Noori حسين النوري الطبرسي (this is basically as the title implies a compendium for the book of al-Hurr al-'Amili which includes about 23.000 more narrations) - al-Waafy الوافي of al-Kashani الفيض الكاشاني (which seems to be a collection of the four books, where the ahadith have been put in order based on fiqh topics and commented and explained by the author the book should contain about 50.000 hadith according wikipedia) and books of early scholars such as: - The Book of Sulaym ibn Qays كتاب سليم بن قيس الهلالي (a loyal companion of at least four imams: 'Ali () and his sons al-Hassan () and al-Hussayn () and (his son) Ali Zayn al-'Abidyn () and Muhammad al-Baqir ()) which should be one of the earliest sources. - Al-Amali الأمالي also known as al-Majalis المجالس of sheikh al-Mufyd (is a book of dictations of 42 encouters between him and his students during Ramadan between 404 a.H. and 411 a.H. excluding the year 405 a.H. and 406 a.H.) - Al-Khisaal الخصال (a book of 1255 hadith which contains "numbers") - 'Oyoun Akhbar Al-Ridha عیون اخبار الرضا (a book containing narrations of and on the 8th shi'a imam 'Ali ibn Musa ar-Rida) - Amali as-Saduq أمالي الصدوق (see al-Amali of al-Mufyd) (a book which includes ahadith which were dictated by sheikh Saduq during 97 encouters with his students in al-Ray, Nishapur and Mashhad) **Note** the last three books are all works of ibn Babawayh also known as sheikh Saduq. I'd like to know to what extent these books are considered to contain authentic ahadith and narrations based on reliable shi'a hadith authorities. P.s.: This question might be a bit too broad please help me improve it with constructive suggestions!

"Once Hazrat Abdullah bin Umar (RA) was playing with Hazrat Imam Hassan and Hazrat Imam Hussain (RA). At that time Hazrat Imam Hassan (RA) passed a remark on Hazrat Abdullah bin Umar (RA) calling him the son of his slave. Hazrat Abdullah bin Umar (RA), went back home crying and when asked by Hazrat Umar (RA), narrated the whole story. Hazrat Umar (RA) started crying and asked his son to go back to Hazrat Imam Hassan (RA) and request him to write these same words for Hazrat Umar (RA) as a token of authentication to be placed in his coffin." Is this statement true?? any reference for it??

I'm not sure if this is just a coincidence, but there are two similar usages of the word "hijra": > **Hijrah... is the migration or journey of the Islamic prophet Muhammad and his followers from Mecca to... Medina**, in the year 622. -- Wikipedia > > **Hijra... is a term used in South Asia... to refer to transgender individuals who were assigned male at birth.** ... The word "hijra" is an Urdu word derived from the Semitic Arabic root hjr in its sense of "leaving one's tribe," and has been borrowed into Hindi. -- Wikipedia Given the fact that the second version of "hijra" is Urdu, which has many similarities with Arabic, and it seems to have a related original meaning, it seems plausible there's a link between the two usages. **Question**: Is there a relationship between the word "hijra" (migration of Muhammad) and "hijra" (South Asian term for transgender people)?

"[An-Nawawi's Forty Hadith](http://en.wikipedia.org/wiki/Al-nawawi%27s_forty_hadiths) " has always been my favorite book of ahadith; it was the first one I ever bought and remains highly recommended reading for anyone interested in the fundamentals of Islam. However, one thing about this compilation has always bothered me; despite being entitled "Forty Hadith", my copy obviously contains 42 ahadith. I had originally thought this may just be a quirk of translation (my copy is translated by Ezzeddin Ibrahim and Denys Johnson-Davies), but I have seen the same 42-hadith breakdown used in [Sunnah.com's collection](http://www.sunnah.com/nawawi40) ; not sure which translator they used, but the translation is clearly different from my own copy. Having never read the original Arabic compilation, I can't be certain that this isn't yet a translation quirk, but two separate translations with the same clearly-defined numbering scheme casts doubt on that theory. Presumably, in addition to being one of the most celebrated scholars in Shafi'i jurisprudence, [Imam An-nawawi](http://en.wikipedia.org/wiki/Imam_al-Nawawi) was at least basically competent in counting. Which leaves me scratching my head over the question, **why does his famous Forty Hadith have two too many *ahadith*?** This might seem a silly question, but it's really been driving me nuts for a while.

Western philosophers use terms Omniscient, Omnipresent, Omnipotent, Omnibenevolent while discussing about God. I would say that Omniscient corresponds to al-Alim (All-Knowing), and I would guess that al-Wadud would correspond to Omnibenevolent (All-Loving). And I would guess that al-Qaadir corresponds to Omnipotent (All-Powerful). Which Quranic name of Allah corresponds to Omnipresent (All-Present---that Allah is everywhere.)? (Western philosophers also invariably use the term All-Good (especially when discussing the so-called problem of evil). To my limited understanding, there is no such attribute of Allah in Quran, am I correct? **Note:** I am not attributing anything to Allah; just asking whether Quran involves a name of Allah that simply means All-Good.)

I watch Islamic videos on the Internet, I really enjoy them and I have learnt a lot from them. I am not sure if the people who uploaded these videos online got permission from the speakers. They are mostly Islam related dawah videos so I guess it's no harm of downloading them but I am not sure. I don't want to do anything haram so do you need permission to download Islamic videos from speakers themselves?

Is reading copyrighted books online haram in my case? Pretty similar to an older post on this forum. There’s a book I want to read that’s in Japanese AND has an official English translation. There are also others that don’t have official English translations. I’ve asked my parents if they could buy it. They do have the money and were going to buy it, but after doing a quick Google and finding out that book can just be read for free online they told me to do that. I respect their decision and politely told them that this type of thing is against Islam. They told me not to worry since it’s ‘only against Islam if you make money off of it’. I as a teen don’t have any money, so I can’t exactly go about buying it either. I did a bit of digging online and found I could rent each chapter of the book for 48 hours on a Japanese site by the official publisher. They have their own system where you can gain the currency to read the chapters through ways other that direct payment (e.g watching ads and a daily free chapter). It doesn’t seem to be too much of a chore so **I wanted to ask if it is permissible to legally access the chapters in Japanese but read the English through ‘read for free’ websites.** Edit: I’d try to abide by the rules and make it as similar as possible to the experience of just reading the Japanese by not going past the 48 hour limit and renting the chapter again if I needed more time to read it.

Having OCD I usually avoid washing my area immediately after urinating otherwise it leads me feeling urges to urinate again and it's really frustrating that's why I let the area to relax for some moments and don't touch it. But the problem is when I stand up after a suspended drop left falls randomly on pants. Now I can't even wash that area because I have my pants lowered and am only left with washing the whole pant. Is there any measure I can adopt to this. Or can I be excused in this matter for not trying to prevent the drop? I don't do so because of the fear of further obsessions and they're really annoying compelling me spend a plenty of time in washroom.

If, for example, I am asked to make a logo that says "Love Jesus": I am a Muslim and I love Jesus son of Mary, and so do they, but they do so in a manner that is not acceptable in Islam. Is it acceptable to create this logo?

I have a question, someone passed stool and didn't washed hands with soap rather touched furniture corner and later my relative putted pillow on that furniture and slept. It's been weeks and now after using double pillow case would sleeping with wet hairs makes my hairs impure?

Asalam alaikum,today I was thinking about how I used to believe that homosexuality was okay, then I thought that thinking this is maybe kufr, so I said the shahadah, as I said the shahadah I thought that do I actually believe that believing homosexuality is okay is kufr and as I finished saying the shahadah i said out loud that no I don't believe that, now I'm thinking that did I say I don't believe that about the shahadah and am I a kafir? Sorry for bad English and I hope you understand what I mean to say