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.

السلام علیکم I wanted to ask that does a women get punished if she doesn't want to get married because she is terrified of her "naseeb" or what her life will be like? I have met many married women (my mother, married sisters,cousins,friends, and aunts e.t.c) and almost all of their lives get ruined after marriage. Whether it is the physical, emotional, financial or sexual abuse or even attempted murder they face by their in-laws or husband's or how they become physically ill due to having children. Many women that I know have arthritis or chronic illness due to having children, and they still have to do all the housework and raise their children while being in constant pain. Many have said to me themselves that they regret marrying and are staying just for the kids. But those kids are then facing abuse by the hands of the parents (me and my sisters included). Due to this I have developed an immense fear of marriage and having children I know that getting married is a sunnah and that children are a blessing but I honestly do not want to get married because just the thought of facing any of these martial problems terrifies me. Many of my sisters and cousins that are staying in their marriages for their children are so frustrated and angry all the time that the children are being negatively impacted. As someone that had to face this kind of abuse from her parents I do not want to harm my future children like this, that is why I do not want to get married and have children. But my mother keeps telling me that as parents it is their farz to get their children married before dying and by refusing I am making it difficult for them to get in jannah, I know that it is important that we have faith in Allah but when it comes to marriage I just don't want to risk it? Does that make it difficult for me or my parents to get good deeds or get in jannah? Will I be making Allah angry by refusing to follow the sunnah?

I want to ask a question out of curiosity, it's a matter of the afterlife. In a hadith that I once read, that the Prophet said "death will be brought in the form of a black and white sheep, then the death will be slaughtered between heaven and hell." Well, my question. If death itself no longer exists, do all of Allah's creatures become immortal? Or only the inhabitants of heaven and hell? Sorry if my question is a bit confusing.

I watched a video (I can't remember where I watched it) that says exchanging two different things of different prices is riba (interest) as per Islam, and it was told by the Prophet (Peace be upon him). I'll give some examples. 1. I give two $500 worth of phones to my friend and gain a laptop that is worth $1000. 2. I give two $500 worth of phones to my friend and gain a laptop that is worth $1500. 3. I create a mobile app worth $1000 and get a $1000 worth of laptop. 4. I create a mobile app worth $1200 and get a $1000 worth of laptop. How and when will these scenarios come under riba (interest) or not?

A hadith in Bukhari states that Ibn Abbas was 10 years old when the Prophet died: >وقال ابن عباس توفي رسول الله صلى الله عليه وسلم وأنا ابن عشر سنين وقد قرأت المحكم > > Ibn Abbas said, "Allah's Apostle died when I was a boy of ten years, and I had learnt the Muhkam (of the Qur'an). > > — [Bukhari](https://sunnah.com/bukhari:5035 ) However he is generally accepted to have been 13 years old. On what basis was the age of 13 determined? Isn't the information in Bukhari more reliable?

Are the Hadiths that say that Aisha (RA), along with the other woman, started hitting her face in grief when Prophet Muhammad (PBUH) passed away authentic? > مات رسول الله صلى الله عليه وسلم بين سحري، ونحري وفي دولتي، لم أظلم فيه أحدا، فمن سفهي وحداثة سني أن رسول الله قبض وهو في حجري، ثم وضعت رأسه على وسادة، وقمت ألتدم مع النساء، وأضرب وجهي > >They have recounted that ‘A’ishah said, > >The Messenger of Allah (may Allah bless him and give him peace) passed away leaning against my chest. I did not wrong anyone regarding him. It was from my weakness and the youth of my age that the Messenger of Allah was taken whilst in my lap, then I placed his head on a pillow and stood hitting myself along with the women and hitting my face. > > — [Musnad Ahmad](https://shamela.ws/book/25794/22057) - (translation from [seekersguidance.org](https://seekersguidance.org/answers/adab/how-do-we-understand-the-reaction-of-our-mother-aisha-when-the-prophet-may-allah-bless-him-and-give-him-peace-passed-away/)) and if so, how should we interpret these narrations, given that Islam prohibits such displays of mourning? I have also heard that the prohibition applies to making such actions a habitual or deliberate practice, while instinctive reactions due to overwhelming grief may not be considered sinful. Is this true?

Bukhari 3330 The Prophet (ﷺ) said, "But for the Israelis, meat would not decay and but for Eve, wives would never betray their husbands." I'm looking for an answer to the second part of the hadith, someone told me (I don't think he gave a source though) that eve was tricked by Iblees first and then she told Adam and they both ate, but then I find this guy saying Adam was tempted first, but I don't see a source which would be nice https://islam.stackexchange.com/a/43638/122603

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?**

I have started to believe that Hellfire is going to end after thousands and thousands of years based on following report. ʿAbd ibn Humayd, who is among the most esteemed scholars of hadith, narrated in his well-known tafsir: He said: Sulaiman ibn Harb narrated to us, Hammad ibn Salamah narrated to us, from Thabit, from al-Hasan al-Basri, who said: ʿUmar said, __**“If the people of the Fire were to remain in the Fire for a period equal to the sand of ʿAlij, there would still be a day when they are brought out.”**__ Source: Al-Radd ʿalā man qāla bifanāʾ al-jannah wa al-nār Ibn Taymiyyah Pg 49-55 My question is what happens to disbeliving jinn and men who exit hellfire. Do they enter lowest levels of jannah as per some opinions or do they enter araf, the place between jannah and jahannum.

> Hadith "وعن أبي أمامة رضي الله عنه أن رسول الله صلى الله عليه وسلم > قال‏:‏ ‏"‏فضل العالم على العابد كفضلي على أدناكم‏"‏ ثم قال رسول الله > صلى الله عليه وسلم ‏:‏ ‏"‏إن الله وملائكته وأهل السماوات والأرض حتى > النملة في جحرها وحتى الحوت ليصلون على معلمي الناس الخير‏"‏ ‏(‏‏(‏رواه > الترمذي وقال‏:‏ حديث حسن‏.‏ ‏)‏‏)‏‏.‏" Abu Umamah (May Allah be > pleased with him) reported: The Messenger of Allah (ﷺ) said, "The > superiority of the learned over the devout worshipper is like my > superiority over the most inferior amongst you (in good deeds)." He > went on to say, "Allah, His angels, the dwellers of the heaven and the > earth, and even the ant in its hole and the fish (in water) supplicate > in favour of those who teach people knowledge." > > [At-Tirmidhi 2685]. > > > > Riyad as-Salihin, 1387 In the end of the Hadith "**those who teach people knowledge**" is it referring to anyone who teaches people knowledge or A scholar from the context before. If it is referring to the scholar then who are the scholars according to this Hadith? Is it just someone who has knowledge about Deen or someone who is like a formal scholar as we understand today?

It is narrated in Ibn Ishaq 992: > اغزوا جميعا في سبيل الله، فقاتلوا من كفر بالله > >“fight everyone in the way of allah and kill those who disbelieve in allah“ I know Ibn Ishaq is generally a weak source, however I'd like to know just how weak this is. Does it reach the level of fabrication for example? Likewise, what is the context of the situation? If this is a general narration applicable for everyone, does it not contradict the fact we are only supposed to kill non-combatants and ask for Jizya beforehand?

Looking for an explanation for these 2 Sunni Hadiths in conjuction. - [ Whoever makes the Prophet's (PBUH) daughter mad makes him (PBUH) mad](https://sunnah.com/bukhari:3714) - [Abu Bakr made Fatima (SA) mad at Fadak](https://sunnah.com/bukhari:4240) Why does it not logically follow that Abu Bakr made the Prophet (PBUH) mad?

وقال ابن أبي حاتم : حدثنا أحمد بن سنان ، حدثنا أبو معاوية عن الأعمش ، عن خيثمة قال : قال عبد الله يعني : ابن مسعود إن النطفة إذا وقعت في الرحم ، طارت في كل شعر وظفر ، فتمكث أربعين يوما ، ثم تتحدر في الرحم فتكون علقة . What is the authenticity of this hadith mentioned in Tafsir ibn Kathir in Sura 23 ayat 14 . Probably it is Against observation.Help me kindly

Sahih Al-Bukhari 3508: The Prophet (ﷺ) said, "If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire." My question is about second part of hadith.How you define folk or tribe? Here in indo-pak , caste system exists which is not found in Arabia. And most of people in Pakistan belonging to low caste convetred to some higher caste for social superiority as low caste are still humiliated a lot. Here caste are associated with their professions. Like merchants are called Sheikh, farmers are Arain, hair dresser are Malik, clothes maker Ansari, and hence Butt, Rajpoot , Jutt and etc.These are just few examples . But they all are convetred to Islam from Hinduism . And it's all not sure for many of people that so called superior caste people have been converted from low caste some 50 , 60 or 100 years ago from their ancestors. Now my question is simple, if anyone change its caste, does second part of a above Hadiths has any resemblance to this situation. As in Hadiths, word "qoum" is used which means folk , nationalism or tribe. But no any meaning of caste or profession make sense. My English is much poor. So kindly understand my point of view and answer me in simple wiring.

> Narrated 'Abdullah bin 'Umar: > > > "During the lifetime of Allah's Messenger (ﷺ) men and women used to perform ablution together." (Sahih al-Bukhari 193 )

Sahih Al-Bukhari 3508: The Prophet (ﷺ) said, "If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire." I find the second part problematic: *"and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire."* In the Qur'an Kerim, it states clearly: **"Indeed, We have dignified the children of Adam, carried them on land and sea, granted them good and lawful provisions, and privileged them far above many of Our creatures."** Qur'an Kerim 17:70 Further a hadith confirms this: *“Verily, **Allah has removed from you the pride of the time of ignorance, with its boasting of ancestors,** for one can only be a righteous believer or a miserable evildoer. All of the people are the children of Adam, and Adam was created from dust.”* - Source: Sunan al-Tirmidhī 3955 (Grade: Sahih (authentic) according to Al-Albani.) According to this Qur'an Kerim Ayah and the Al-Tirmidhi hadith: You, me, all of us are Children of The Prophet Adam SAWS or 'Children of Adam' which means: I can clearly claim to be of any ethnicity: Arab, Chinese, Kurdish, Turkish, European, Malawi etc. because **we are all One Tribe.** And who knows except Allah SWT who was yours or mine ancestor millennia ago. Also, there is a reason that all of us, Muslims and all others are called Brothers and Sisters in Humanity for a reason. Most probably our ethnicities changed through ancestry and time. So, *"and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire."* This part of that first hadith seems problematic since it clearly contradicts Qur'an Honourable in this aspect. And rejecting Qur'an Kerim is also an Act of Kufr. Since I'm kind of puzzled with this, could you resolve this question for me. Thanks and Selam,

> Narrated Abu Huraira: The Verse:--"You (true Muslims) are the best of peoples ever raised up for mankind." means, the best of peoples for the people, as you bring them with chains on their necks till they embrace Islam. (Sahih Al-Bukhati, Book 60, hadith 80 ) Could anyone provide me with the interpretation of this hadith. What does it mean by "chains on their necks"?

There is a famous hadith about embroy in womb mentioning alaqa,mudgah and nutfa stage.Ref:bukhari 3208.Here in this hadith it states"إِنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، " and translation is "Creation of each of you is put together in the womb for 40 days".I know some scholars say that alaqa,Mudgah and nutfa all happen in the 40 days it is not 120 days. Interpretation of 40 days is acurate according to modern science.But my question is how can we explain the Gathering of Creation in Womb for 40 days?what is actually gathered in the womb if we interpret the hadith in a way that all stages take place in the same 40 days not individually 40 days?

My father in law promised me to pay me 5000 for a particular payment if i will clear the debt the debt is clear at the end of bearers and i spend nominal amount .can i still take money from him If the task is completed but the money is no more supposed to pay?

>بِسـمِ اللهِ الذي لا يَضُـرُّ مَعَ اسمِـهِ شَيءٌ في الأرْضِ وَلا في السّمـاءِوَهـوَ السّمـيعُ العَلـيم >In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing. I was wondering why you have to recite it 3 times in the morning and 3 times in the evening. Will there be a conflict of interest when you recite others dua that promise the same at the same time in the day? It has been widely regarded as an authentic hadith by the sources I have mentioned above. Thank you highly in advance.