I’m going to answer my own question because there aren’t any posts, in fairness, that talk about this topic in the English language. This is something I wish my younger self could have read. ***But the question pertains to the definition of the word “kuba” or ”kubah” (كوبة) and does it relate to the topic of music in the religion of sunni Islam?*** > Narrated Abdullah ibn Amr ibn al-'As: > > عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو،أَنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ الْخَمْرِ وَالْمَيْسِرِ وَالْكُوبَةِ وَالْغُبَيْرَاءِ وَقَال"‏ كُلُّ مُسْكِرٍ حَرَامٌ‏"‏‏.‏ قَالَ أَبُو دَاوُدَ قَالَ ابْنُ سَلاَمٍ أَبُو عُبَيْدٍ الْغُبَيْرَاءُ السُّكُرْكَةُ تُعْمَلُ مِنَ الذُّرَةِ شَرَابٌ يَعْمَلُهُ الْحَبَشَةُ ‏. > >The Prophet (ﷺ) forbade wine (khamr), game of chance (maysir), drum (kubah), and wine made from millet (ghubayrah), saying: Every intoxicant is forbidden. Abu Dawud said: Ibn Sallam Abu 'Ubaid said: Ghubairah was an intoxicant liquor made from millet. This wine was made by the Abyssinians Abu Dawood 3685: Book 26, Hadith 3677 as well as > Narrated Ibn Abbas: > >عَنِ ابْنِ عَبَّاسٍ، أَنَّ وَفْدَ عَبْدِ الْقَيْسِ، قَالُوا يَا رَسُولَ اللَّهِ فِيمَ نَشْرَبُ قَالَ ‏"‏ لاَ تَشْرَبُوا فِي الدُّبَّاءِ وَلاَ فِي الْمُزَفَّتِ وَلاَ فِي النَّقِيرِ وَانْتَبِذُوا فِي الأَسْقِيَةِ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ فَإِنِ اشْتَدَّ فِي الأَسْقِيَةِ قَالَ ‏"‏ فَصُبُّوا عَلَيْهِ الْمَاءَ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ ‏.‏ فَقَالَ لَهُمْ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ ‏"‏ أَهْرِيقُوهُ ‏"‏ ‏.‏ ثُمَّ قَالَ ‏"‏ إِنَّ اللَّهَ حَرَّمَ عَلَىَّ أَوْ حُرِّمَ الْخَمْرُ وَالْمَيْسِرُ وَالْكُوبَةُ ‏"‏ ‏.‏ قَالَ ‏"‏ وَكُلُّ مُسْكِرٍ حَرَامٌ ‏"‏ ‏.‏ قَالَ سُفْيَانُ فَسَأَلْتُ عَلِيَّ بْنَ بَذِيمَةَ عَنِ الْكُوبَةِ قَالَ الطَّبْلُ ‏.‏ > >The deputation of ‘Abd al-Qais asked (the prophet):From which(vessels)should we drink ? He (the prophet) replied: Do not drink from the pumpkins, vessels smeared with pitch, and hollow stumps , and steep dates in skins. They asked: Messenger of Allah, if it ferments? He replied: infuse water in it. They asked: Messenger of Allah...” (repeating the same words). He replied to them third or fourth time: Pour it away. He then said: Allah has forbidden me, or he said: He has forbidden me wine, game of chance and kubah(drums). He said: Every intoxicant is unlawful. Sufyan said: I asked ‘All b. Badhimah about kubah . He replied: Drum. Abu Dawood 3696: Book 26, Hadith 3687 *side note, (الدُّبَّاءِ) *dubba'e* is not a pumpkin per-se but more precisely calabash or long melon because pumpkins were not discovered until Columbus in the 15th century. A bit of an anachronism since the hadith takes place 1,400 years ago.

Assalamu Aleikum, I'd like to ask what our prophet meant when he said, **"There are 500 years of distance between each heaven."** I mean, is this '500 years' by walking/marching? I have read some of your fatwas and some tasfers, and it said that 500 years by marching, but I'd like to learn if this is the words of our Prophet or just an interpretation. Can this '500 years' be by riding, at the speed of light, or other kinds of travel? We know for a fact that our universe is so huge, and 500 years of walking is nothing compared to it. Are there other ways to interpret this hadith? Thank you. Following are some of the traditions taken from as-Suyutis al-Haya as-saniya fi l-haya as-sunniya that mention this > Ibn Rāhūya, in his Musnad, Abū š-Šayh and al-Bazzar, on the basis of a > sound chain of transmission that goes back to Abū Darr, report that > God's messenger (God's blessing and peace be with him!) presented the > following teaching: "The interval between heaven and earth is the > distance of 500 years. The diameter of every heaven is also as much as > 500 years. And the interval between this heaven and the one that comes > after it is also as big as 500 years. Thus up to the seventh heaven, > and with the earths it is similar. And the distance between the > seventh heaven and the throne corresponds to all that." > Ahmad b. Hanbal (may God be pleased with him!), in his Musnad, Abū > Dā'ūd, at-Tirmidī, who declares it to be of good quality, Ibn Māğa, > Ibn Abi Aşamm, in his Sunna, Abū Yaʻlā, Ibn Huzayma, at-Tabarānī, al- > Hakim, and giving it a sound derivation Abū š-Šayh have the following > tradition from al-'Abbas b. "Abd al-Muttalib: "We were with the > Prophet (God's blessing and peace be with him!) when he said: 'Do you > know what the distance is between heaven and earth?' - We answered: > 'God and His messenger know better!' - He said: 'Between them there is > a distance of 500 years; and from every heaven to another heaven there > is a distance of 500 years. The diameter of every heaven, too, is 500 > years. Above the seventh heaven there is a sea between the surface of > which and the greatest depth the distance is as big as that between > heaven and earth. Then, above that, there are eight mountain goats; > from their knees down to their hoofs, the distance equals that between > heaven and earth.

Can you dye your hair navy blue if youre not doing it in order for your hair to look black, you just like the colour?

Assalamualaikum, I have been having doubts about this issue for a while and if anyone with knowledge can help, i would appreciate. It is said that we can not know how many have passed since Prophet Adam whenever i ask a scholar but there are some sahih hadiths which actually tells us he lived not that long time ago. Hadiths: •The period between Adam and Nooh (peace be upon them both): it was narrated from Abu Umaamah that a man said: “O Messenger of Allah, was Adam a Prophet?” He said, “Yes, and Allah spoke to him.” The man asked, “How much (time) was there between him and Nooh?” He said, “Ten centuries.(qarn)” Narrated by Ibn Hibbaan in his Saheeh, 14/69; and by al-Haakim, 2/262. •The period between Nooh and Ibraaheem (peace be upon them both): our evidence is in the continuation of the hadeeth of Abu Umaamah (may Allah be pleased with him) quoted above: … He said, “And how long was there between Nooh and Ibraaheem?” He said, “Ten centuries.” (Narrated by al-Haakim in al-Mustadrak, 2/288. Now, i know qarn also means generation but even though we understand it that way, it still doesn't reconcile with science. Since we have remains of ancient human communities that date back much longer time ago. We also know from books that Prophet Ibraheem lived 4000 years ago, between him and Nooh there is 10 qarn and between Nooh and Adam there is 10 qarn too. Even if we assume qarn is 10000 years, which i think scientifically impossible, it means Prophet Adam lived 24000 years ago and this still doesn't make sense. I would really appreciate if anyone has an explanation, thank you.

Translation of Quran 5:45 by "Sahih International" trio (Emily Assami, Amatullah Bantley, Mary Kennedy): > And We ordained for them therein a life for a life, an eye for an eye, > a nose for a nose, an ear for an ear, a tooth for a tooth, and for > wounds is legal retribution. But whoever gives [up his right as] > charity, it is an expiation for him. And whoever does not judge by > what Allah has revealed - then it is those who are the wrongdoers. "for them" - this is about Jews. As i know, this rule also applies to Muslims. (for example, in https://islam.stackexchange.com/q/45944 you can see that). But how do I know that this indeed applies also to Muslims? maybe there are hadith which clearly say that?

According the hadith below prophet Musa A.S is given the ability to talk directly with Allah A.Z.W. > حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، قَالَ حَفِظْنَاهُ مِنْ عَمْرٍو عَنْ طَاوُسٍ، سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ لَهُ مُوسَى يَا آدَمُ أَنْتَ أَبُونَا خَيَّبْتَنَا وَأَخْرَجْتَنَا مِنَ الْجَنَّةِ‏.‏ قَالَ لَهُ آدَمُ يَا مُوسَى اصْطَفَاكَ اللَّهُ بِكَلاَمِهِ، وَخَطَّ لَكَ بِيَدِهِ، أَتَلُومُنِي عَلَى أَمْرٍ قَدَّرَ اللَّهُ عَلَىَّ قَبْلَ أَنْ يَخْلُقَنِي بِأَرْبَعِينَ سَنَةً‏.‏ فَحَجَّ آدَمُ مُوسَى، فَحَجَّ آدَمُ مُوسَى ‏"‏ ثَلاَثًا‏.‏ قَالَ سُفْيَانُ حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏ > > Narrated Abu Huraira: The Prophet (ﷺ) said, "Adam and Moses argued with each other. Moses said to Adam. 'O Adam! You are our father who disappointed us and turned us out of Paradise.' Then Adam said to him, 'O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?' So Adam confuted Moses, Adam confuted Moses," the Prophet (ﷺ) added, repeating the Statement three times. > > - [Sahih al Bukhari 6614](https://sunnah.com/bukhari:6614) Did the Prophet Musa A.S talk with Allah A.Z.W while on earth or by mean of angel-messengers? Also in the story of Mi‘raaj night journey Allah A.Z.W talk directly with Prophet S.A.W. While on earth, does Prophet S.A.W talk with Allah A.Z.W directly or by mean of angel-messengers?

> Once Abu Bakr and some companions went on a trading expedition to > Busra. Various people on the trip were given fixed duties. Suwaybit > ibn Harmalah was made responsible for food and provisions. An-Nuayman > was among the group and on the way he became hungry and asked Suwaybit > for some food. Suwaybit refused and an-Nuayman said to him: “Do you > know what I would yet do with you?” and went on to warn and threaten > him but still Suwaybit refused. An-Nuayman then went to a group of > Arabs in the market and said to them: “Would you like to have a strong > and sturdy slave whom I can sell to you.” They said “of Course and > An-Nuayman went on: “He has a swift tongue and is very articulate. He > will resist you and say: ‘I am free.’ But don’t listen to him” The men > paid the price of the slave – ten pieces of gold and An-Nuayman > accepted it and appeared to complete the transaction with > business-like efficiency. The buyers accompanied him to fetch theft > purchase. > > Pointing to Suwaybit, he said: “This is the slave whom I sold to you.” > The men took hold of Suwaybit and he shouted for dear life and > freedom. “I am free”. I am Suwaybit ibn Harmalah…” But they paid no > attention to him and dragged him off by the neck in shackles as they > would have done with any slave. > > All the while, an-Nuayman did not laugh or batter an eyelid. He > remained completely calm and serious while Suwaybit continued to > protest bitterly. Suwaybit’s fellow travelers, realizing what was > happening, rushed to fetch Abu Bakr, the leader of the caravan, who > came running as fast as he could. He explained to the purchasers what > had happened and so they released Suwaybit and had their money > returned. Abu Bakr then laughed heartily and so did Suwaybit and > an-Nuayman. Back in Madinah, when the episode was recounted to the > Prophet and his companions, they all laughed even more. The above can be found online on; 1. An-Nuayman ibn Amr: The Companion Who Made the Prophet Laugh by Yusuf Abdul-Alim | Dec 21, 2018 | Islamic History, The Faith; Link: https://intellectinislam.com/category/the-faith/islamic-history/ 2. Al-Nuayman ibn Amr - Wikipedia

Salam. I am very sleepy. I prayed zuhr, made sajda sahw since i forgot what rakat i was on, then started reciting tashahud (maybe 3 or 4 words before I remembered that I was suppose to end the prayer) and then immediately made salam when I remember Did I do the right thing? I follow the salafi medhab

As per this hadith; > Abu Hurairah narrated that the Messenger of Allah (s.a.w) said: "The > poor Muslims are admitted into Paradise before their rich by half a > day. And that is five hundred years." > > Jami` at-Tirmidhi 2354 https://sunnah.com/tirmidhi:2354 How to interpret this? Why poor Muslims will go to Jannah before rich Muslims?

From the hadith below: - أنَّ ابنَ عمرَ كان يضعُ يدَهُ بيْنَ ثَديَيها ( يعنى الجاريةَ ) وعلى عُجُزِها من فوقِ الثيابِ ويكَشفُ عن ساقِها It tells that Umar[ra] used to shack the breasts of slavegirls in public in market. What is the authenticity of the hadith? Is it permissible?

This hadith from tirmidhi says - > Abu Sa'eed narrated: "On the Day of Badr, the Romans had a victory > over the Persians. So the believers were pleased with that, then the > following was revealed: 'Alif Lam Mim. The Romans have been defeated, > up to His saying: 'the believers will rejoice - with the help of > Allah... (30:1-5)'" He said: "So the believers were happy with the > victory of the Romans over the Persians." From the wording, it sounds like it was revealed on the day Romans were victorious.

I previously submitted a ḥadīth written as: “My followers will not support an error.” I am not sure whether this wording is correct. Please provide the correct and authentic wording of this ḥadīth if what I submitted is inaccurate, along with its source if possible.

‘’'La ilaha illallah Muhammadur Rasulullah' is referenced only in weak hadiths and is considered a Bid'ah. So why is it used on the Saudi flag and in mosques instead of 'Ashhadu an la ilaha illallah wa Anna Muhammadur Rasulullah'’’

Which Ahadith and references from the scholars could be provided to answer this question? - I will post an answer to this question - Square brackets [ ] are additions or/and individual changes (for clarity) of the author's thread ----------- Special thread related to "What to say or do during times of distress, difficulty or calamity? "

This narration is found in Tabaqat Al-Kubra > أخبرنا محمد بن عمر حدثني مسلمة بن عبد الله بن عروة عن زيد بن أبي عتاب عن أبي سلمة بن عبد الرحمن قال اقتحم الناس على النبي صلى الله عليه وسلم في بيت عائشة ينظرون إليه فقالوا كيف يموت وهو شهيد علينا ونحن شهداء على الناس فيموت ولم يظهر على الناس لا والله ما مات ولكنه رفع كما رفع عيسى بن مريم صلى الله عليه وسلم وليرجعن وتوعدوا من قال إنه مات > > Narrated Abu Salamah bin ‘Abd al-Rahman: The people rushed to the Prophet, may Allah bless him, in the apartment of ‘Aisha to look at him. They said: “How can he die since he is a witness to us and we are witnesses to other people? … No! by Allah! He has not died; but he has been raised as ‘Eisa ibn Maryam was made to ascend and he will return, and they warned those who said that he had died ... ” > > [Tabaqat al-Kubra 2/271](https://al-maktaba.org/book/9351/2582#p1) Is this authentic?

The Qur'an permits Muslim men to marry up to four women. However, Prophet (Sallallahu'alayhiwassalam) was given permission in the Qur'an to marry more than four women in Qur'an 33:50. There are many theories for why this permission was only given to Prophet (Sallallahu'alayhiwassalam). One theory is that he was given this permission to make truce between Muslims and enemies of Muslims. **My main question is: is there any evidence from Hadith or Seerah that this theory holds any water?**

I know there are many Sahih narrations that say that Prophet Muhammad (Sallallahu'alaihiwassalam) used to visit his wives equally. However, my question in here is about this particular Hadith with **these particular wordings**. My question is about the following narration:- > Allah's Prophet (Sallallahu'alaihiwassalam) used to divide visits to > his wives equally and say, "O Allah, this is my division concerning > what I possess, so do not blame me concerning what You possess and I > do not." This narration is found in the following Hadith collections:- Bulugh Al-Maram, Book 8, Hadith 104 Mishkat Al-Masabih, 3235 Sunan Abu Dawud, 2134 Jami' At-Tirmidhi, 1140 According to some sources, Hakim and Ibn Hibban graded the version in Bulugh Al-Maram as authentic. However, Imam Tirmidhi has stated that it is Mursal narration due to a missing link in the transmitters of the narration. As far as the version in Mishkat Al-Masabih is concerned, Albani has declared it as *Jayid*. However, I am not sure if Albani is correct in his gradings because Albani has been criticized a lot by Hadith scholars for his gradings. As far as the version in Jami' At-Tirmidhi is concerned, it has been narrated by the following chain of transmitters:- Muhammad bin Yahya bin Abi Umar (Found In Sahih Muslim 2003h, 1341c, etc) Bashr bin al-Sari al-Afwah (Found in Sahih Al-Bukhari 7048 and Sahih Muslim 1452e, 635b, 2351b) Hammad bin Salama (Found in Sahih Muslim 2567b, 2379, etc) The link between Ayoub al-Sakhtiyani and Abu Qilabah can be found in Sahih Al-Bukhari 5517, 5463, Sahih Muslim 110c, and in various places in the Sahihyaen) Abdullah bin Yazid bin Zayd (Found In Sahih Bukhari 5516, 4414, 1159, etc) Aisha bint Abi Bakr (May Allah Be Pleased With Her) is obviously a reliable narrator. So is this narration with these particular wording suitable to quote and is it Sahih (authentic)?

The following Hadith has often been cited by many people to prove that the Jewish Torah has not been corrupted:- He (the Prophet, sallallaahu ‘alayhi wa sallam) was given the Torah and he took away the pillow from beneath him and then he put the Torah on it and then he said: “I believe in you [Torah] and in the One Who had sent you down.” (Sunan Abi Dawud 4449) Many people believe that since Prophet Muhammad (Sallallahu'alayhiwassalam) said, "I believed in thee and in Him Who revealed thee", this proves that the Torah that was in front of him was not corrupted. This is something contrary to the Muslim claim that the Torah in its present form has been corrupted. **Question: What is the truth behind this narration? Is this narration even authentic? It has been cited in Ibn Kathir's Abridged version of commentary.**

There is a report from Saeed bin ibn al-Musayyub in Malik's Muwatta that states the following:- > Yahya related to me from Malik from Yahya ibn Said that Said ibn > al-Musayyub said, **"Ibrahim, may Allah bless him and grant him peace, > was the first to give hospitality to the guest and the first person to > be circumcised and the first person to trim the moustache and the > first person to see grey hair.** He said, 'O Lord! What is this?' > Allah the Blessed, the Exalted, said, 'It is dignity, Ibrahim.' He > said, 'Lord, increase me in dignity!' " > > Yahya said that he had heard Malik say, "One takes from the moustache > until the edge of the lip appears, that is the rim. One does not cut > if off completely so that one mutilates oneself." - [Muwatta Malik, Book > 49, Hadith 1677](https://sunnah.com/urn/516560) **Can someone please explain me the highlighted part of this narration?**

According to the Qur'an or Hadith, is it permissible for a Muslim to lie in some circumstances? If so, under what circumstance may a Muslim lie?