I understand that we should wear hijab in front of others to cover our beauty, because we should be seen as our character, not our body. I know the criteria of hijab but I don't understand... Why do we also have to wear it during Salat, If I'm alone? If I stay in my room, and shut the door and curtains, no one will see me. what does it matter then that Allah (glory be to Him) can see me? even if I wear clothes, God Almighty can see all... Please not that **this** question (offered as duplicate) does not answer my question. I want to know why we wear hijab in front of God, not how to wear it.

Can you give verses in the quran about hijab and veli?

Muhammad said, “In heaven, Mary mother of Jesus, will be one of my wives.” al-Siyuti (6/395)

I get respond Quran's Tahaddi against↓ وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ(23) (سورة بقرة) My verse is: (↓ الأنسان إنا اعطیناک الجسم(1) لهُ العینین و الأندام(2) فسِيرُوا في العالم ثُمَّ انْظُر كيف كان عاقبة الانسان(3) ------------------------------------------------------------------------

> Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “By Him in whose hand is my soul, if you did not sin Allah would replace you with people who would sin and they would seek the forgiveness of Allah and He would forgive them.” (Source: Sahih Muslim 2749) Considering the above Hadith and the fact that humans are mistaken most of the time and sin all the time, and that none of us are like Muhammad (pbuh), doesn't it make no sense to make dua if we are going to sin inevitably anyway and invalidate it? Sure we can ask for forgiveness from Allah and he's going to forgive us because he's Ar-Rahman. But didn't our dua just get invalidated because we sinned? Because one of the criteria for one's dua to be answered is him not invalidating it by sinning. For example, I ask Allah for a certain thing I want or something that I want happened. Then I foolishly and knowingly sin and that invalidates my dua. I then ask for forgiveness from Allah. But I myself invalidated my dua in the first place. Then I ask for it again and the same cycle repeats because it's impossible for us to not sin, and even if we were to theoretically stop sinning completely, Allah would replace us by a people who would sin so that he could forgive them. That would mean I can't really ask anything from Allah because I'll sin later and invalidate my dua. If that really is the case, doesn't it make more sense to just stop making dua and just keep asking for forgiveness from Allah for the sins we commit?

Anyone with atom's weight of arrogance will not enter paradise. But Allah forgives minor shirk if repented. Is arrogance more dangerous than shirk?

My problem is that I cannot really pray on time. I live in Europe and I have to be at work at 8:30. I don't have a car and the company is quite far from the city center where there is a mosquee. The evening I live my job at 18h and I arrive at home at 19h. So I miss 3 prayers. So the only prayer I can do on time is the dawn's and the night's. Is it possible to pray by advance? What should I do in my situation?

Is saying "LMAO " haram? Mention hadiths or verses of the Quran in favour of your answer. I searched them up on google, but didn't find any satisfactory answer.

I would like to know the usage of Inni Ka Lillah. What is it actually? Another phrase which confuses me is Inni Qalillah Is the term controversial, meaning I'm your god?

So this is something I wanted to know the answer about for a long time. Why did the Prophet Muhammad (saw) marry his first cousin but also daughter in law Zainab? This is a question I've also noticed some Muslims are hesitant to answer so if anyone could provide details that would be lovely. Thank you once again.

Assalam o alaikum, I find it convenient to use shaving machine to remove my private hair. Now, my question is, can use the same machine for my public hair as well? Jazak-Allah,

I have come to know there are reports about prophet (S.A.W) isolating himself for worship. Is this isolation regarded as *khawla* as defined or does it have any other interpretations in Islam and *'uzla* is also understood as a kind of isolation for worship, so are they both in the same context or if different, what are the main differences?. Mostly I find these two terms in Sufi literature but haven't come across a definition related to authentic Islamic tradition.

I had recently came across this narration from Abu Ubayd Al-Qasims Fadail Al-Quran, hadith 468 : > حدثنا أبو عبيد قال : حدثنا حجاج ، عن هارون بن موسى ، قال : أخبرني > الزبير بن الخريت ، عن عكرمة ، قال : لما كتبت المصاحف عرضت على عثمان ، > فوجد فيها حروفا من اللحن ، فقال : « لا تغيروها فإن العرب ستغيرها ، أو > قال : ستعربها بألسنتها ، لو كان الكاتب من ثقيف ، والمملي من هذيل لم > توجد فيه هذه الحروف » > > Abu Ubaid Ikrimah: When the Musahif was written, it was presented to Uthman. He > found some errors and said “do not change them for the Arabs will soon > change them”. Or he said: “They will correctly pronounce them via > their tongues. Had the scribe been from the tribe of Thaqif, and the > one who dictates it from the tribe of Hudhayl, these letters would not > be found in it”. Can someone please explain the context he said this in.

Salam, so I was wondering if anyone has a list of all different spelling, not actually the rules themself, just the different spelling. If not, does anyone have a online Mushaf for Shu’bah?

Obviously Asking People to make Du'a is permissible but I was reading ash-Shaatibi's book Al-I’tisaam where he ( Seemingly) Quotes Tabari Sa’d Ibn Abi Waqqaas refusing to make Du'a when a crowd gathered and asked if he was a prophet. وأخرج ابن جرير عن سعد بن أبي وقاص أنه لما قدم الشام أتاه رجل فقال له: "استغفر لي"، وكان سعد مجاب الدعوة، فقال له سعد: "غفر الله لك"، ثم أتاه آخر، فقال: "استغفر لي"، فقال له: "لا غفر الله لك، ولا غفر الله لذاك، أنبي أنا؟"، فلما خرجت فلتة من ذاك الرجل قال: "غفر الله لك"، ولما تزاحم عليه الناس قال: "لا غفر لله لك ولا غفر الله لذاك، أنبي أنا؟" There's also a similar Narration from Umar where he responds similarly ( Also Quoted from Ibn Jarir) However I looked Online for the orginal source to look at the Isnad but i could not find it so i have come to the conclusion perhaps its from book lost to us, Although i could be wrong. I have read ash-Shaatibi's explanation where he said they don't someone to think it's a sunnah which makes sense but i am wondering if there is any narrations (With a Isnad) which indicated that asking du'a is best to asked from a prophet as part of their special Status of a Prophet?

What is meant in the Qur'an by > If you cannot do this, and you never will, then beware of the Fire prepared for the disbelievers, the fuel of which is man and stones. > > — [Quran 2:24](https://quran.com/2/24) The "man and stones" phrase is what is confusing me. Does this simply mean that the fire is fueled by stones. Does this encourage stoning or is there a meaning I'm not seeing? Thanks.

Assalamu Alaikum I wanted to know if this constitutes as kufr or not. My Baby cosuin was wearing a shirt on which was written “Good looks , courtesy of Daddy” . I know that the looks of a person are made by Allah and this is shirk but When his mother jokingly said “no courtest of mommy” I also jokingly said no “It is written courtesy of daddy”. Does this act alone constitue kufr even though I no intention of endorsing anything like this but just said what was written.

I have tried googling about it but cannot find anything satisfying. > Narrated ‘Urwah: ‘Aisha used to order to make a habit of or taking in regular intervals seven ‘ajwah dates, in the state of fasting for seven mornings. (Musannaf Ibn Abi Shayba, Hadith 23945) Could you please help? If there's any problem in my question please inform me.

It is known that prayers are accepted wherever you perform them — washrooms and graveyards notwithstanding — and that it is not *required* to go to an actual masjid building to pray. As the prophet said, >The whole earth is a mosque for you, so pray wherever you are when the time for prayer comes. However, I was wondering if there is any solid evidence that praying in the masjid itself has any benefit. I am aware of numerous hadiths which indicate that praying in congregation is much more blessed than praying alone (which is easier to arrange when you're at a masjid,) and also of hadiths which emphasize the importance of responding to the *adhan* (which is usually called from a masjid), and even many which explicitly mention the masjid itself (but clearly in the context of either the congregation or the adhan as above, rather than the actual building), but I don't know of any clear evidences that even this congregational prayer is more valuable inside an actual masjid compared to being prayed just anywhere. Does praying in a masjid give extra reward than praying outside of one?

I was reviewing and editing [this question](https://islam.stackexchange.com/questions/32888/contradictory-hadiths-on-the-most-beloved-individuals-to-the-holy-prophet-in-jam) that I asked long ago and I want to complete my research on it. Back then my issues with it were not reasonably settled. One key issue was that how the three hadiths from at-Tirmidhi which state that Aisha and Abu Bakr were the most beloved individuals to the Holy Prophet (ص) were all narrated by a questionable companion Amr ibn As who is known for his hatred of Ali and war against him in addition to his wars against the Prophet (ص) before the conquest of Mecca. I want to see whether there are other narrations, preferably reliable, in Sunni ahadith that state the same thing about Aisha and Abu Bakr and probably other companions to the exclusion of Ali, Fatima and Bani Hashim in general but from a route other than Amr ibn As. I don't remember whether I surveyed Bukhari and Muslim on this. So help would be appreciated.