Whenever he looked at the mirror, Prophet Muhammad (peace and blessings be upon him) is narrated to have made this dua (for example ): > O Allah, just as You have made my external features beautiful, make my > character beautiful as well. Is this dua present in sahih hadith books? (And does it include (may not be accurate): “And please Allah, do not make it a source of Fire.” [Either because I am pleased with it too much, or not pleased with it.])

Can someone please define the word "obey" in the context of this verse. > http://quran.com/4/34 Men are in charge of women by [right of] what > Allah has given one over the other and what they spend [for > maintenance] from their wealth. So righteous women are devoutly > obedient, guarding in [the husband's] absence what Allah would have > them guard. But those [wives] from whom you fear arrogance - [first] > advise them; [then if they persist], forsake them in bed; and > [finally], strike them. But if they obey you [once more], seek no > means against them. Indeed, Allah is ever Exalted and Grand. Any real world examples what it means for a wife to be obedient?
I can't think of any examples to help me clarify this.

I wanted to know if it is permissible to recite the duas from the Quran after the last Tashahudd in prayer. I know that I can make duas after the last Tashahudd but I am wondering if there are any restrictions on Quranic duas at that stage.

Recently I have started my period but the problem is the blood comes in small amounts once a day and the rest of the day is light discharge. Is it valid for me to still both fast or pray?

One of my maternal uncles argued that, since the Qur'an does not explicitly say anything about praying 5 times a day, it may be considered as optional/less important. What argument can I place against his view? As the argument is coming from a Qur'an-only perspective, I am particularly interested in arguments that don't rely on hadiths.

Recently an acquaintance of mine was refused for being the imam of a mosque, just on the ground that he does'nt had a beard. He is a admirable and pious man with a sound knowledge of Quran. He is also a Qaari/hafiz. So is it necessary or compulsory for a Imam to have a beard according to Fiqh.

Is there any hadith about giving meaningful or meaningless names? I have seen that child should be given name with good meaning. On what that is based? And what about meaningless names? - Also I have seen that child should be given name with meaning. Do not think that somebody is going to give a meaningless name to child, just I have seen some meaningless Chinese smartphone producer company names and have thought about how that would be regarded/rated from point of view of Islam, (at least if Muslim companies had meaningless names).

Salaam,
I have a question about marriage and breastfeeding. I was breastfed by my mother’s brother’s wife once when my mom was away and I was crying. This same uncle of mine has another wife, who has a daughter that my mother really likes and wants me to marry. I hear different opinions about this where some say that it is forbidden for me to marry her and some say that it is OK to marry her. Looking on the internet, it seems that Shafi scholars say that you should be breastfed 5 times while Hanafis say that even once is enough. There are also those who say that the intention of the women who breastfed you should be considered-did my uncle’s wife meant to make me her son or not.
I am not sure what Shafis mean by 5 times. Do they mean breastfeeding until the baby is full and doing that for 5 times or do they mean if the baby stops drinking and then a while later starts drinking again which will then count as twice?
Is it allowed in any school of thoughts for me to marry her? What do the Ahle-hadith say?
I believe I was younger than 2 years at the time and my uncle’s wife fed me till I was not hungry anymore. We had known about the breastfeeding since long ago but we didn’t know that we might not be able to marry until recently. Many people know that we were going to marry and my mother is sad about this condition. Also, I am a Hanafi but I feel it might be OK for me just to do one thing from another school of thought.

Is **wudu** done after **gusl** (bathing)? I have this question because you wash your whole body during gusl including hands, face, legs, ears and all other parts.

I sometimes come across the term that a ruling is "mu'tamad" within a school of law - what does this mean? I am aware that some rulings are foundational and universally shared among the adherents of a madhhab, so perhaps that is what it means, but I'm not sure. Is that what it means? I've also come across the remark that al-Ghazali once made with regard to some ruling of ash-Shafii, basically saying "I wish ash-Shafii was more lenient in this point" (i think it was related to ritual purity, or prayer, but I don't remember the precise issue now), yet he felt compelled to follow ash-Shafii's view. In that respect I'd be interested to know what levels of bindingness rulings within a madhhab have, and to what degree this applies to fuqaha. I'm aware that there is ijtihad with regard to rulings within the madhhab and (full-fledged, so to speak) ijtihad where a scholar may and must rely on his own findings in all matters. The nuances and legal categories here escape me, and if anyone knows, I'd be interested to see them clarified.

Can my mother give Zakat to her son, while my father is alive but very poor.

Lets say my flight or start for the travel would be in the late morning in Ramadan and I'm willing to break my fast for the duration of my trip as it would be a kind of hardship. What are the views of the different sects and madhabs on when or from what moment on I'm allowed to break my fast (by eating etc.). I've read an essay of al-Albani discussing whether one should: 1. start the day fasting until one really starts his trip or 2. one can eat even before leaving home (at day time in Ramadan). But it doesn't address the views of madhhabs and seems to be based on some seemingly contradictory narrations.

i am 17 year old girl still studying in school. I do not earn my own money. but since I live in jeddah with my parents, and the fact that I'm physically , practically comepeletely capable of performing hajj, Am i obliged to do it as soon a possible and will I be held accountable and Sinful if I do not perform it now?. or is it okay for me to delay it untill I get married or get a job for no valid reason.. ?

The punishments in the afterlife seem horrible, typically involving fire and a variety of forms of torture. > Indeed, those who disbelieve in Our verses - We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise. -- Qur'an 4:56 I'm not aware of less drastic punishments, if they exist (although sometimes the Qur'an describes the punishments as "humiliating", e.g., Qur'an 54:9 ). I'm wondering why they are this gruesome, and not more mundane like say, stubbing your toe every morning, having an itch you can't scratch, having a sore back, stepping in water just after putting on clean socks, etc. **Question**: Did Allah let us know His wisdom behind the gruesome punishments in the afterlife? It's possibly meant as a kind of deterrent, to thwart people who might think "I can handle that, therefore I can sin in moderation", but that's just a guess.

One of the things we know about the Jinn world is that there are the believers and there are the non-believers, we mainly encounter Jinn in our world in harmful situation such as VooDoo or possession!. But what we normally don't hear about is Jins interacting with humans for non-harmful purposes, e.g. engaging in conversations and exchanging information! So are Jinn forbidden to interact with us or could it be that there is some constraint in which they can't do so?

I've come across to the following hadith: > عليكم بألبان البقر و سمنانها ، و إياكم و لحومها ، **فإن ألبانها و سمنانها دواء و شفاء ، و لحومها داء** ... The milk of the cow contains healing, its fat is a medicine, **and beware (iyyakum) of its meat, which causes sickness.**. Which may be found in this video quoted by Hamza Yusuf , in Suyutis book Aljami' As-saghir , by Tabarani as well as Al-Bayhaqi and it also was declared as sahih by Albani. ---------- While this hadith often is used as a default understanding that everything that causes harm is forbidden: > There should be neither harming (darar) nor reciprocating harm (dirar). Link This hadith or this understanding is for instance prohibiting smoking and other things that may or do cause harm. If the case is that everything that do cause harm is prohibited, and this hadith about cow meat causing sickness, **wouldn't the same conclusion be drawn, that eating cow meat is prohibited?**

There are situation I cannot go to mosque for jamat (congregational prayer), but my wife is at home. Is it possible that I become imam and my wife is my mukim (I not sure this exact term). What is the rule then? Should we stand in separate row? Can other person can join? Can my wife be imam?

I have listened from someone that we should not cut our nails on Wednesday because it can cause some kind of disease (I do not remember the name of that disease). Is it right ?

Asalamu alaikum, What is the ruling for women who want to visit the graves of their beloved ones? Is it permissible for them to do so? Should they do so, at a time when other men are not around? Is there any Hadith on this regard?

Why did Allah give Isa (AS) the power to bring the dead back to life. We have been told only Allah has that power so doesn't this go against that? Also we only die once in the dunya but those who came back to life through the miracle then they had two lives? They had a second chance after they died?