Assalamu alaikum I am a musafir, i want to know how to Qasr a Magrhib during Isha time and how many rakaat and what will be my intention Thank you

First of all, I apologize for the length of this question. But I think this is a very important subject to think about. Majority of Muslims believe that Imran in the Quran is father of Mary. But I think muslims are making a mistake. For the following reasons, I think Imran in the Quran is the father of Musa (pbuh) and Harun (pbuh), not the father of Mary: 1) In the Jewish scriptures, the father of Musa (pbuh) and Harun (pbuh) is "Amram". *Amram married his father's sister Jochebed, who bore him Aaron and Moses. Amram lived 137 years. (Exodus 6:20)* 2) In the New Testament, Mary is a relative/cousin of Elizabeth, who is from the lineage of Aaron (Harun). So this means Imran (Amram) is the ancestor of Mary. 3) Ancient biblical manuscripts have shown that the father of Mary was named "Joachim", not "Amram", nor "Imran". 4) In the Quran, Allah refers to Mary (mother of Jesus) as the "Ubnata Imran" in Surah Tahrim, Ayah 12. "Ubnata Imran" literally translates to "Daughter of Imran", but in Arabic tradition, this can also mean "grand-daughter of Imran" or "great grand-daughter of Imran" or "female descendant of Imran". 5) In the Quran, Allah refers to Mary (mother of Jesus) as "Ukhtu Harun" in Surah Maryam, Ayah 28. "Ukhtu Harun" translates to "Sister of Harun". Anyone who understands the language of the Quran should know that "sister" in the Quran can also refer to female descendant. So Mary is the female descendant of Harun (pbuh) and Imran. Not the daughter of Imran. 6) In the Quran, the mother of Mary is unnamed but she is called "Umra'atu Imran" in Surah Imran, Ayah 33. According to the English translated Quran, this translates to "Wife of Imran". However, in Arabic, "Umra'atu Imran" can also mean "Woman of Imran". This could mean that Mary is not the daughter of Imran, but her descendant. 7) Ancient biblical manuscripts have shown that the father of Mary was named "Joachim", not "Amram", not "Imran". 8) Allah says in Surah Imran, Ayah 33: *God did choose Adam and Noah, the family of Abraham, and the family of Imran above all people (Quran 3:33)* According to most Islamic scholars, Imran in this ayah refers to Amram, the father of Musa (pbuh) and Harun (pbuh).

I would like to know all the ahadith where it is reported that Prophet had himself given the Adhan or Iqamah. I did find some here

Assalamou 'Alaikum. Some people say that the following saying does not have a chain of narration : >The Tabei Mujahid said: Istawa (meaning) : Rose (alaa) above the Throne. Ref Sahih al Bukhari Is it true that the saying of Mujaahid does not have a chain of narration ? And also, if it has a chain of narration, could you please provide it ? Jazaak Allaahu Khayr !

The below hadith is found in [Sahih Muslim #2822](https://sunnah.com/muslim/53/1) and [Jami at-Tirmidhi #2559](http://sunnah.com/urn/678650) : > عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ حُفَّتِ الْجَنَّةُ بِالْمَكَارِهِ وَحُفَّتِ النَّارُ بِالشَّهَوَاتِ "‏ ‏.‏ > > Anas b. Malik reported: > *The* ***Paradise is surrounded by hardships*** *and the* ***Hell-Fire is surrounded by temptations.*** **Question:** What does the hadith about Paradise surrounded with hardships and Jahannam surrounded by desires mean? I'm assuming it means to get to Jannah, you will have to go through hardships and difficulties and falling into evil desires will lead you to Hell but I'm not really sure.

I have been told this story multiple times by Muslims, and I am looking for the source for this story. The story goes something like this: There is a guy with many more bad deeds than a good deeds, and there is another guy with almost half good/bad, but with one more bad deed. The guy with many bad deeds sees the guy with 50%-50% -1, and he decides to give his good deeds so that the other guy can go to heaven. Then the ~50%-50% guy goes to heaven because now he has more good than bad deeds, and Allah sees the kindness/generosity/mercy of the guy who donated his good deeds, though he had many more bad than good deeds, and Allah decides to grant him mercy as well and he is allowed into heaven. 1. Is this story in the Quran, hadith or neither? 2. If so, where?

Assalamualaikum. My mother died in cancer when I was six years old. At that time, my father was 35 years old and now he is 46. He has plenty of wealth. Few years ago, he married again, he married a 15 years old girl who is my step-mother actually. She is now 18 years old. As my father is a busy man, most of the time he passed outside the house. So, my young mother and I pass a lot time together. As we are close in age, she prefers me to intimate. He hugs me and gradually she involved me in sex with her which I could not distinguish. I could not differentiate which was the hug as a mother and which was the hug as illegal intimacy. However, now, I have fallen in her love. I want to marry her. But how can I do it Islamically? I know, Islam is a religion of peace and it would bring a good solution. Please, suggest me. I want to get rid of such situation.

I am a girl, age of 13 and I have been crying a lot and I've been so worried. I am learning how to perform the 2 Raka'at (2 units) and 4 Raka'at. I have also been lying a lot and I am starting to repent and turn to Allah. I have been worried so much, I've been crying for a long time. Am I allowed to pray in order to forgive my sins? Please answer, I am so worried. I told my mum that I was afraid of going to hell and I've been crying so much. I also learnt about how you must not hurt Allah's servants, and that you must apologise and ask for forgiveness. If they say no, Allah can not forgive you. However, when I was about 3-5 years old, I slapped a young child because he was in my way and I deeply regret my actions. Does the sin count, and can Allah still forgive me? I regret all the sins I have committed and I worry about this all the time. Please someone answer me, I do not want to go to hell. Please inshallah I really want to go to heaven.

Since lying isn’t allowed when joking, is it permissible to use sarcasm or exaggeration to make someone laugh?

I work as a freelancer and my client wants to design his website (The website is already made, he wants me to design). The website only sells magnets that fit on top of a beer machine that you can buy and have at home. The beer machine is called a “perfect draft”. These magnets show the type of beer that you have inside the machine on the handle. At the moment he only sells one type of magnet, which is the beer ones. Some people sell sports teams ones but he doesn't have a plan on doing that yet. Please guide me on what Islam says about such work that is not directly related to the production of beer or even selling but selling a part/accessory

I own an e-commerce business. Many of my competitors are offering 'puja sale.' In case you don't know, puja is a religious festival for Hindus. It's basically Eid for Hindus. Even though I'm not super religions, I do try my best to stay away from things that are Haram. Like everyone else I want to offer discounts too. But I'm not sure if it's permissible to do so. Please note that none of my products are specifically made for puja. I'm sure anyone who owns a business knows that discounts on festivals are great sales boosters and the products don't have to be related to the occasion itself.

This incident is around a year ago. Me and my mom had a heated argument. At that moment i got extremely angry and pulled her hair. I am regretful for what i did. But it doesn’t mean she was not at fault.She always screams at us if we do mistakes. I don’t mind if she beat me or yell at me. The problem is she uses cuss word. She even used it many times in front of other person. I know i committed a big sin. But it was not only my fault. I want to ask forgiveness. How can i do that?

so i already know that if one breaks a fast intentionally, they have to either feed 60 poor people or fast for 60 consecutuve days without skipping any days. however, this isnt possible for most women as they'll most likely get their period twice in those 60 days. this is pretty much unavoidable, so, when a woman is fasting for 60 days as punishment for breaking her fast intentionally, after her period ends, does she just continue counting her fasts from she left off when her period started?

Dhahak Bin Muzahim is one of the most reliable narrators who has narrated many narrations in many hadith collections. He has been declared a strong narrator by many hadith scholars. He is one of the senior narrators of the hadith and he can be found in Sunan Abu Dawud and Jami' At-Tirmidhi. He has been declared reliable by many scholars like Yahyah bin Ma'in, Abu Zurʽa al-Razi, Ibn Hajr Al-Asqalani, Darqutni, Imam Ahmad Bin Hanbal, etc. It looks like Dhahak Ibn Muzahim has already been declared reliable by Imam Bukhari as well:- ## **However, why did Yahyah bin Sa'eed declare him weak?**

One time i heard that Dajjal shall be a short person but in another story he was described as a very big creation. Is there a difference in oppinion?

Often when a question about the authenticity or a qualification of a hadith is asked I find scholars quoting that scholar A considered the narrator X as fine, while scholar B considered him as da'if while scholar C say his hadith is munkar (rejected). Here a couple of relevant posts of mine: https://islam.stackexchange.com/questions/35749/is-al-hakims-hadith-collection-al-mustadrak-reliable (here al-Hakim has been described as lenient) And here ahadith where some narrators have been a matter of discussion between scholars of jarh and t'adeel: https://islam.stackexchange.com/questions/33479/prohibition-from-drinking-water-from-a-broken-or-a-cracked-vessel/33514?s=1|34.4236#33514 https://islam.stackexchange.com/questions/37359/is-this-hadith-about-not-killing-a-kafir-under-protection-authentic/37391?s=2|30.1966#37391 https://islam.stackexchange.com/questions/33335/is-it-part-of-the-sunnah-to-fast-for-6-days-in-the-month-next-to-ramadan/33365?s=3|27.4770#33365 https://islam.stackexchange.com/questions/382/is-this-hadith-is-authentic-all-the-sins-of-my-followers-will-be-forgiven-exce/29191?s=7|22.7310#29191 https://islam.stackexchange.com/questions/46280/is-there-a-hadith-he-who-buys-the-stolen-property-with-the-knowledge-that-it-w/46283?s=5|25.7089#46283 I want to ask is there a scale where we can "put" or add some scholars to those who are rather picky when qualifying narrators (one could say hard liners), while others are rather more lenient? Or maybe one could say can we put scholars of jarh wa t'adeel in different categories according their rigor when judging or qualifying a narrator. For example an answer could look like (this is not an answer draft just an example maybe the answer would put these names in different categories): Lenient: al-Hakim, X, Y ... Less lenient and not too picky: a-Dhahabi , Z ... Hard-liner: ibn Ma'yn, ....

Can a helpless non-muslim voluntarily accept slavery to pay off his/debt or to maintain a lifestyle? Where exactly in Quran/Hadith, voluntarily slavery is prohibited?

I think there are some Hadith in this book are not compatible with Quran. Also I think this is not a logic term to say "Sahih Bukhari is Sahih (authentic) **because its name is Sahih**" Bukhari was an Iranian written this book near 200 years after prophet and indeed any human can have mistakes. Also Jamal Albanna a sunni Scholar argues that > 653 of the hadiths as written in al-Bukhari and Muslim are incorrect > and should not be accepted. His Arabic book is titled "The Cleansing of Bukhari and Muslim from useless Hadiths" (2008). Firstly I want to know considering Sahih Bukhari a 100% authentic Book by sunni scholars is true or not? and if yes is it an Islamic fitwa or it is mostly for policies of Sunni Kings during history and accepted as a rule today? or has other reason? Here is an article but in Persian containing names of many sunni scholars with evidence critiquing Sahih Bukhari and not considering in 100% authentic: http://hawzah.org/FA/articleview.html?ArticleID=79418 translating all of it takes much time. and maybe you can read it using google translator. for example this article says Ibn Hajar Asqalani in his book Tahzib al-Tahzib volume 10 page 461 (تهذیب التهذیب، ج 10، ص 461) says there are some narrators in Sahih Bukhari that Muslim never consider them reliable and even critiqued them and did not narrate any hadith from them. for example one narrator Muslim never considered him reliable is نعیم بن حماد مروزی. some sunni scholars considered him reliable but still many not. I think evidences from sunni books mentioned in this article prove there is no Ijma among sunni scholars that Sahih Bukhari is 100% authentic.

Can a widow or divorcee marry husband’s elder brother? Is it permissible to do?

I was wondering about the Islamic ruling for writing fiction? If the author is talented and has a flair for writing fiction/stories, does Islam consider that as haraam? I would like to have the answer with regards to the following genres: 1. Suspense thrillers, slashers, detective stories, etc. 2. Stories that are based on reality like historical incidents. 3. Stories that are not based on historical incidents, but still teach some (Islamic) moral lesson. Of course, this question only makes sense (Islamically) to be asked and answered if the stories do not contain indecencies or anything that clearly goes against Islam, like paranormal stuff and so on.