What exactly does it achieve? If a woman does not cover herself, how does that make her any less religious or less human? Some Muslims may say that it is degrading for a woman to show her body. Why should Allah care about a person's personal dignity as long as he/she is worshiping Him?

Hy. I know there are many discussions about why muslim kiss black stone or why muslim pray towards kaba but i think my question is different i.e why Muslims hug the walls of Kaba and cry with their whole body against the wall of kaba as it can be seen in this and this and this picture? about kissing the black stone, there is a report from a sahabi saying 'i wouldnt have kissed you if I've not seen the Prophet do it', but what is the evidence (did Prophet do it or any Sahabi) of the acts shown in the pictures above? thank you.

> Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: > > Messenger of Allah (ﷺ) said, "The most evil of the people to Allah on > the Day of Resurrection will be the man who consorts with his wife and > then publicizes her secret." > > [Book of Good Manners](http://sunnah.com/riyadussaliheen/2/5) What is the meaning of consort in the above narration?

When we read the biography of ibn 'Ata' Allah (also referred to as ibn 'Ata' al-Iskandari -from Alexandria-) ابن عطاء الله السكندري. We usually read that he was following the maliki school of jurisprudence and it is also said that he was a scholar and an opponent of Sufism before meeting his sufi teacher abul 'Abbas al-Mursi أبو العباس المرسي. It is said that he used to say: All translation in this post are of my own take them carefully! > "من قال أن هنالك علماً غير الذي بأيدينا فقد افترى على الله عز وجل" > "Whoever pretended that there's a knowledge apart of that we have in hands, he has fabricated a lie against Allah the Almighty." He is also known as the teacher of the well known Shafi'i scholar Taqi ad-Dyn as-Subki تقي الدين السبكي the father of Taj ad-Dyn as-Subki تاج الدين السبكي. I also found in ibn al-'Imad's ابن العماد الحنبلي book Shadharaat a-Dhahab شذرات الذهب: > وقال الكمال جعفر: سمع من الأبرقوهي، وقرأ النحو على الماروني، وشارك في الفقه والأدب، وصحب المرسي."شذرات الذهب " لابن العماد (6 /20). > Al-Kamal Ja'afar said: He heard the Al-Abarqohy and he learnt nahw (Arabic grammar) from al-Maroni, and he has some contibutions in Fiqh and Adab and he accompanied al-Mursi. Ahmad Zarruq أحمد زروق an author of one of the commentaries of ibn 'Ata' Allah's "Hikam" wrote in his introduction of the commentary: > كان جامعاً لأنواع العلوم من تفسير وحديث وفقه ونحو وأصول وغير ذلك كان متكلماً على طريق أهل التصوف واعظا انتفع به خلق كثير وسلكوا طريقه. He gathered different kinds of knowledge like tafsir, hadith-sciences, fiqh, nahw', osol and other sciences and he was among those who spoke in the manner of Sufis and he was a preacher from whom many people have gathered benefit and followed his path. If he was a scholar there must be at least a mentioning of some of his works or contributions in the jurisprudence or other "Islamic sciences", but all one can easily find are his works on Sufi or Sufi related topics. I'd like to know if there are works that can be identified as his works on Jurisprudence?

I'm referring to the last ayah of Surah Ikhlas: **وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ** - 112:4 What exactly does **كُفُوً** mean? Does it mean equal? Or does it mean equivalent? In the English language the terms "equal" and "equivalent" are 2 separate things. "Equal" means that two or more things are 100% same in every way. So when Allah says "*There is none equal to Him*", it implies that there is nothing that is 100% equal to him in any way. It opens up the possibility that there could be something that's "close to equal to Him". I'm guessing that it would be shirk to even believe that something is even "close to equal to Allah". Or worse, he might say that "Allah is the shape of man, but in a way that's not equal to human beings." Now you might argue that كُفُوً doesn't mean "equal". You might say that it means "equivalent". Then you have another problem. The term "equivalent" means that two or more objects are 100% same in some **specific** way. Let me give you an example: Allah and humans are equivalent in terms of seeing, but not in terms of the nature of seeing. That is because even though both humans and Allah can see, Allah still sees things in a way that's beyond human perception - He sees everything, but in a way that can't be compared to the human's nature of seeing. So if you argue that كُفُوً means "equivalent", then it opens up the possibility that Allah can have a shape that we can perceive. A person might say something like "*Allah is the shape of man, but in a way that's beyond human perception. Hence, even if Allah is the shape of man, Allah's shape and human's shape can't be compared.*" Or, he might even say "Allah is in the form of two trees, but in a way that makes Him one. It is beyond human perception". (May Allah for give me. This is just an example.) So if you're a native Arabic speaker who is very knowledgeable in the language of the Quran, please explain to me what كُفُوً really means. Because in my opinion, this term seems to be a bit ambiguous. It poses a problem whether it means "equal" or "equivalent". In both cases, one can interpret the Ayah such that Allah can have similar shapes or forms.

In the Holy Qur'an it says: > Have those who disbelieved not considered that the heavens and the earth were a joined entity, then We separated them, and made from water every living thing? Then will they not believe?" (Quran 21:30 ) Heaven and Earth were joined entity and after that they were separated. That means that Earth existed before the Big Bang along with Heaven (but was separated from it) but science tells us that Earth didn't exist before the universe and was created over 4 billion years ago while the universe existed long before that. Is there a contradiction about the age of Earth? Holy Qur'an says that Earth existed before big bang but science tells us otherwise. Or maybe I am just missing something?

The following ayah says you could kill whoever killed you type of thing. But I am confused since if a man killed your wife you can kill the man, right? But then what does it mean by a female for female? > يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي > الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنْثَىٰ > بِالْأُنْثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ > بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِنْ > رَبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ > أَلِيمٌ > > • Dr. Mustafa Khattab: O believers! ˹The law of˺ retaliation is set > for you in cases of murder—a free man for a free man, a slave for a > slave, and a female for a female. But if the offender is pardoned by > the victim’s guardian, then blood-money should be decided fairly and > payment should be made courteously. This is a concession and a mercy > from your Lord. But whoever transgresses after that will suffer a > painful punishment. 2:178

It is known that Imam Abu Hanifa and his followers did not consider a *sahih* hadith sufficient evidence to rule anything *fard*, rather he required that the hadith also be *mash'hur*. Ostensibly this was a measure of caution due to the large numbers of questionable ahadith that were being narrated during his time; one would not want to make a ruling based upon an erroneous hadith after all. Since then, significant advances in the hadith sciences have taken place. Today, thanks to the work of countless generations of dedicated scholars, we not only have a much larger corpus of hadith literature, but also a much stronger sense of their validity. Do modern Hanafi scholars still hold to the mash'hur requirement, now that the original concern (i.e. questionable ahadith being used as legal evidences) has been so mitigated?

I give a bath to my two sons(whose ages are 7 years and 9 months, respectively). Occasionally, I need to take a bath, too, at the same time when there is no one there to attend to the children. What is the _'awrah_ of a mother in front of her children in this case?

I've noticed that this question has never been asked before even if we have posts such as: https://islam.stackexchange.com/questions/23/what-are-the-requirements-of-a-sahih-hadith https://islam.stackexchange.com/questions/23212/which-criteria-the-rawisarabic-narrators-of-sahih-hadith-had-to-fulfil I've tried to address this topic before in my answer on https://islam.stackexchange.com/questions/7864/what-are-the-terms-of-that-which-has-reached-tawatur , however I didn't mention what exactly these conditions are, even if I have a hint of an answer about it, at least for one of the related partial questions which I want to have answers. And here I quote the partial question which I'd like to have answered: So what exactly is the condition of al-Bukhari (is it solely related -as-sanad- to the narrator chain or also to the content al-matn- of a hadith)? and what is the condition of Muslim? What is the difference between both conditions?

Should men get their hair equally cut in sides and middle or can they leave it short in sides and long in middle? I have seen some men get their hair cut equally on whole scalp.

In the below question asked earlier on this site, https://islam.stackexchange.com/questions/816/what-actions-would-constitute-zina there is this below Hadith: > According to the version narrated by Muslim: > > “The zina of the eyes is looking, the zina of the ears is listening, > the zina of the tongue is speaking, the zina of the hand is touching, > and the zina of the foot is walking. ***The heart wishes and longs and > the private part confirms that or denies it***.” **Muslim, 2657** I understand the first five types but not the last. Can someone give a tafsir on the meaning of the last statement (in bold)? There is a related question but I see no accepted answer. So not sure on what to accept as per Ijtehad. https://islam.stackexchange.com/questions/55490/what-is-zina-of-the-heart-what-things-constitute-zina-of-the-heart

I have read a hadith somewhere which says something like > Anas bin Malik said, "The Prophet used to visit all his wives in a > round, during the day and night and they were eleven in number." I > asked Anas, "Had the Prophet the strength for it?" Anas replied, "We > used to say that the Prophet was given the strength of thirty (men)." > And Sa`id said on the authority of Qatada that Anas had told him about > nine wives only (not eleven) Is this hadith authentic?

The Guardian, a left leaning liberal paper based on the UK reported on the killing of a kidnapping group in Afghanistan. There were four of them and they had abducted a father and son. The kidnappers were killed during crossfire in a rescue mission. The father and son were rescued without injury, though one Taliban fighter and a civilian were injured. The bodies of the kidnappers were hung up on cranes in the main square in Herat with a warning written on paper pinned to their bodies: >Whoever kidnaps others, will end up like this. Mullah Nooriddin Turabi, one of the founders of the Taliban, said: >Everyone criticised us for the punishments in the stadiums, but we have never said anything about their punishments and their laws. No-one can tell us what our laws should be. We will follow Islam and base our laws on the Qu'ran. There are four laws schools (*madhab*) in Islam: Hanafi, Habali, Maliki & Shafi'i. Which one do the Taliban subscribe to and is the deterrence described above prescribed, sanctioned by that law school?

https://islamqa.info/amp/en/answers/160554 According to this link you can only stare at women once and other websites say that you are not allowed to look at faces of women, their hands, hair, legs and whatnot. I live in one of the most heavily populated Muslim areas in a country in the West and despite this you see women who cover properly like once every 3 months and I can actually remember the last time which shows how rare it is. Even the Muslim women else at revealing clothing and the only way not to look is to literally have your head staring right at the floor. All the women have something revealing sadly whether they are wearing loose clothes or even if they are wearing hijabs there is still something wrong. What shall I do because wherever I look there is always a women dressed wrongly and I don’t want to get sins for something I can’t avoid. Also keep in mind that I am not able to move countries

Islam is against zina and condemns it and has rulings on punishing people who commit it like the punishment by stoning for married adulterers (on which at least all earlier scholars sunni's shi'a and ibadi's seem to agree) and we accept the hadith of the Ghamidi woman (الغامدية) whom has committed adultery during the time of the Prophet() whom's punishment was delayed until she gave birth and breast fed her child etc. (see also in sunan abi Dawod , an-Nasa'i and sahih Muslim ). I've not come across so far to any hadith explaining or presenting the future life of an offspring of such a relationship no matter if the parents have been punished by lashes or stoning. Therefore I'd like to know what the Islamic shari'a offers to protect a child of a haram relationship, such as it won't be treated badly or pointed at as a child of zina (negative attribute) in the community? *It would be great if the possibilities of punishment of the parents were addressed (for example stoned, punished by lashes, both, one)...*

In "The Study Quran (Seyyed Hossein Nasr, Ed.)" and few other sources, I have come across these two narrations: > “Every book has a mystery (sirr), and the mystery of the Quran is the > beginnings of the sūrahs.” ʿAlī, the fourth Caliph, is reported to > have said, “Every book has a quintessence (ṣafwah), and the > quintessence of this Book is the spelled-out letters.” The source of these narrations are not given. Would anybody know the real source, and their reliability?

I have seen in mosque people saying "ALLAH HU" together in a loud voice. I want to ask that Is it sunnah of Prophet Muhammad (peace be upon him) to do zikr in a loud voice ?

> O people, your Lord is one and your father Adam is one. There is no > virtue of an Arab over a foreigner nor a foreigner over an Arab, and > neither white skin over black skin nor black skin over white skin, > except by righteousness. Have I not delivered the message? **Question:** What is the complete reference for Musnad Ahmed Hadith 22978, and any other occurrences?

We wash the dead body, perform funeral (janazah) prayer, bury the dead body in a grave and throw three fistful of soil and then fill the grave. But what is the funeral procedure like if the body is not found?