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,

Can someone shed some context on this hadith? What is meant by a "kick in the womb": > It was narrated from Aisha that Umm Habibah bint Jahsh who was married > to ‘Abdur-Rahman bin ‘Awf suffered from Istihadah (non-mentrual > vaginal bleeding) and did not become pure. Her situation was mentioned > to the Messenger of Allah and he said: ‘That is not menstruation, > rather it is a kick in the womb, so let her work out the length of the > menses that she used to have, and stop praying, then after that let > her perform Ghusl for every prayer.'” > >

So I always heard and even in Islamqa it said > The basic ruling is that one should drink while sitting, which is > better, but one may drink while standing. The Prophet did both to > demonstrate that there is a lot of room for manoeuvre in this matter. However I find this hadith to be very strong in words. If it's just a prefered thing why would the prophet tell us to vomit? And I haven't found anyone really explain this hadith. > حَدَّثَنِي عَبْدُ الْجَبَّارِ بْنُ الْعَلاَءِ، حَدَّثَنَا مَرْوَانُ، - > يَعْنِي الْفَزَارِيَّ - حَدَّثَنَا عُمَرُ بْنُ، حَمْزَةَ أَخْبَرَنِي > أَبُو غَطَفَانَ الْمُرِّيُّ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ > قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لاَ يَشْرَبَنَّ أَحَدٌ > مِنْكُمْ قَائِمًا فَمَنْ نَسِيَ فَلْيَسْتَقِئْ ‏"‏ ‏.‏ > > Abu Huraira reported Allah's Messenger (ﷺ) as saying: None of you > should drink while standing; and if anyone forgets, he must vomit. Sahih Muslim 2026

> It was narrated that "Abdullah bin Ja"far said: One day the > Messenger of Allah (ﷺ) seated me behind him on his mount, then he told > me something in secret that I will never tell to anyone. When he > relieved himself, what the Messenger of Allah (ﷺ) liked best to > conceal himself with was a small hill or a cluster of date palms. One > day he entered one of the gardens of the Ansar where he found a camel > that came to him, **groaning with tears in its eyes.** - Bahz and > "Affan said: When it saw the Prophet (ﷺ) it groaned with tears in its > eyes. - The Messenger of Allah (ﷺ) stroked its back and behind its > ears and it calmed down. He said: "Who is the owner of this camel?" A > young man of the Ansar came and said: it belongs to me, O > Messenger of Allah. He said: “Do you not fear Allah with regard to > this animal that Allah has put in your possession? It is complaining > to me that you keep it hungry and overburden it with work.” > > > Sahih (Darussalam) [ Muslim (342)] . > > Musnad Ahmad 1745 Arabic/English book : Book 20, Hadith 1745 Also according to islamweb.net this Hadith is sahih We know that animals don't shed tears out of sadness. Then why does this Hadith say it was shedding tears out of sadness?

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.

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.

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?

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?

> Narrated Abu Huraira: > >A man came to Allah's Messenger (ﷺ) and said, "O Allah's Messenger (ﷺ)! Who is more entitled to be treated with the best companionship by me?" The Prophet (ﷺ) said, "Your mother." The man said. "Who is next?" The Prophet said, "Your mother." The man further said, "Who is next?" The Prophet (ﷺ) said, "Your mother." The man asked for the fourth time, "Who is next?" The Prophet (ﷺ) said, "Your father. " > > — [Bukhari](https://sunnah.com/bukhari:5971) The Hadith what Abu Hurairah said to all of us. Is the "your mother" part specifically tied to the specific sahaba where Muhammed peace be upon him said your mother 3 times then father. I would like to know because it seems the Grammer used there seemed specific to the sahaba. And if it should be a general rule for all of ummah to prioritize mother. Even if you father clearly one who almost dies working all day?

Asslam Alaikum. I am having doubts. So basically I saw a post on the internet. The internet said that the Prophet PBUH made a false prophecy with this Hadith: Sahih Muslim 2900 > Nafi' b. Utba reported: >We were with Allah's Messenger (ﷺ) in an expedition that there came a people to Allah's Apostle (ﷺ) from the direction of the west. They were dressed in woollen clothes and they stood near a hillock and they met him as Allah's Messenger (ﷺ) was sitting. I said to myself: Better go to them and stand between him and them that they may not attack him. Then I thought that perhaps there had been going on secret negotiation amongst them. I however, went to them and stood between them and him and I remember four of the words (on that occasion) which I repeat (on the fingers of my hand) that he (Allah's Messenger) said: You will attack Arabia and Allah will enable you to conquer it, then you would attack Persia and He would make you to conquer it. Then you would attack Rome and Allah will enable you to conquer it, then you would attack the Dajjal and Allah will enable you to conquer him. Nafi' said: Jabir, we thought that the Dajjal would appear after Rome (Syrian territory) would be conquered. So here now it says that the companions thought that Dajjal would come after the conquest of Roman Syria? But that didn't happen. Now I know it could be said this refers to the ends times but that post already knew people would say this and so he states the hadith which says that there will be No caeser after Heraclius in the Syrian territory and there will be no Khosrou in the Iraqi Territory. Then he presents another Hadith that the Last hour will not come until the Romans become the majority of people and he presents commentary of this Hadith saying that the Romans must be continuous. And he says this refers to the Byzantines during the time of Prophet Muhammad PBUH and as we know they don't exist anymore. He says and I quote: "Why this matters is because the Hadiths regarding the fall of Constantinople then cannot be understood to mean an event where the Roman Empire comes back. It also addresses the explanation I mentioned with the first Hadith, that the Dajjal is to come back at a later date that the Hadith doesn’t say he has to come back right after. If additional conditions for the Dajjal to return is the continuation of the Romans then that is problematic alongside these Hadith regarding Constantinople." Then he says that assuming that the hadith which states there will be no Caesar after this one refers to the Syrian territories and that the above Hadith refers to the dajjal coming in the future, not after the conquest of Syria, this directly contradicts another Hadith in Sahih muslim which states dajjal will come after roman Syria is conquered (Hadith is Sahih Muslim 2899a) and plus also the other Hadith that Romans will never rule Syria again. He says "For brevity there are Hadith regarding Constantinople that put the previous Hadith into perspective and create issues listed here: -https://sunnah.com/muslim:2920a -https://sunnah.com/muslim:2897 -https://sunnah.com/abudawud:4294 " He says that historical conquest of Constantinople refutes this prophecy? Any refutations?

https://sunnah.com/muslim:2662c > 'A'isha, the mother of the believers, said that Allah's Messenger (ﷺ) > was called to lead the funeral prayer of a child of the Ansar. I said: > > Allah's Messenger, there is happiness for this child who is a bird > from the birds of Paradise for it committed no sin nor has he reached > the age when one can commit sin. He said: 'A'isha, per adventure, it > may be otherwise, because God created for Paradise those who are fit > for it while they were yet in their father's loins and created for > Hell those who are to go to Hell. He created them for Hell while they > were yet in their father's loins. Here, the prophet contradicts Aisha, who said the child must go to paradise as he hasn't reached the age when one can commit sin. So does this mean children can go to hell if they were destined to hell when they were sperm? Another hadith from the same book https://sunnah.com/muslim:2644 > Hudhaifa b. Usaid reported directly from Allah's Messenger (ﷺ) that he > said: > > When the drop of (semen) remains in the womb for forty or forty five > nights, the angel comes and says: My Lord, will he be good or evil? > And both these things would be written. Then the angel says: My Lord, > would he be male or female? And both these things are written. And his > deeds and actions, his death, his livelihood; these are also recorded. > Then his document of destiny is rolled and there is no addition to nor > subtraction from it.

In a sahih report, its mentioned that the heart of a human/jinn is between the two fingers of Allah and he turns it. > Verily, the hearts of all the sons of Adam are between the two fingers out of the fingers of the Compassionate Lord as one heart. He turns that to any (direction) He likes. Then Allahs Messenger (ﷺ) said: 0 Allah, the Turner of the hearts, turn our hearts to Thine obedience.(Muslim 2655) Its understood that this turning causes a person to become believer or disbeliever. Can it be concluded that this turning of heart makes a person muslim and not proclaiming the testimony Of faith?

>Narrated Aisha: Allah's Messenger (ﷺ) (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, "Musical instruments of Satan near the Prophet (p.b.u.h) ?" Allah's Messenger (ﷺ) (p.b.u.h) turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I signaled to those girls to go out and they left. It was the day of `Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave. >Narrated Aisha: That once Abu Bakr came to her on the day of Id-ul-Fitr or Id ul Adha while the Prophet (ﷺ) was with her and there were two girl singers with her, singing songs of the Ansar about the day of Buath. Abu Bakr said twice. "Musical instrument of Satan!" But the Prophet (ﷺ) said, "Leave them Abu Bakr, for every nation has an Id (i.e. festival) and this day is our Id. Does this mean that women can sing or not? Also, were the girls mentioned here mature or not?

Assalamu’alikum I’ve searching and watch a ton about this topic but still has not reach conclusion,my question is regarding why the Prophet say about female yellow discharged fluid during wet dream HAVING correlation/contribution with the resemblance of the child. As we know from the science, the woman fluid that DISCHARGE/RELEASED during a wet dream in these hadith HAS NO correlation/contribution! And there’s someone who explain well about this matter, but if we look another version of this hadith, the explained point is failed because in another version it just explicitly refer to the fluid that discharged during the wet dream. https://fatwacentre.org/hadith/hadith-and-science-issue-of-yellow-discharge/ In the link above is his explanation that i think served my question well but will failed to be reconciled with the hadith i mentioned below. Aisha (Allah be pleased with her) reports a woman asked the Prophet (Allah bless him and give him peace), “Is any washing necessary for a woman when she has a sexual dream and sees liquid?” He replied, “Yes, when she sees signs of liquid.” Aisha said to her, “may your hands get soiled, (in exclamation)” The Prophet (Allah bless him and give him peace) said, “leave her; THE RESEMBLANCE IS BECAUSE OF IT! When the woman’s water dominates the man’s water, the child resembles its maternal ancestry, and when the man’s water dominates the woman’s water, the child resembles its (paternal ancestry).” [Ahmad] “THE RESEMBLANCE IS BECAUSE OF IT!” How to reconcile with current scientific fact? I know that science is not absolute truth, but it can really disapprove of something that’s clearly wrong. Thank you, Jazakallahu khair PS = If the hadith refer to follicular fluid, then it will missing the context of the question. the hadith refer to the discharged water, it's external not internal, in Aisha hadith it clearly say so. Also if somehow it can be pointed to follicular fluid, sadly it has nothing to do with the resemblance itself. I really need help, I don't want to lose my eemaan

Narrated Anas: The Prophet (ﷺ) said, "The people will be thrown into the (Hell) Fire and it will say: 'Are there any more (to come)?' (50.30) till Allah puts His Foot over it and it will say, 'Qati! Qati! (Enough Enough!)'" Sahih al-Bukhari 4848 https://sunnah.com/bukhari:4848 ---------------- The Kursi is the place of the feet of Allah, and the size of Throne cannot be known.” This was narrated by Ibn Khuzaymah in at-Tawhid, 1/248, no. 154 and Hakim in Mustadrak. He classed it as authentic according to the conditions of Bukhari and Muslim and Dhahabi has agreed with him. Question: second hadith mentions a pair of foot, first mentions only one foot.. does the second foot stay on Kursiy?

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 found so many hadis on khilafah that contradict each other: > The khilafah after me is thirty years, then there will be biting > kingship in Sahih ibn hibban Khilafah is thirty years >I went with my father to the Messenger of Allah (may peeace be upon him) and I heard him say: This religion would continue to remain powerful and dominant until there have been twelve Caliphs. Then he added something which I couldn't catch on account of the noise of the people. I asked my father: What did he say? My father said: He has said that all of them will be from the Quraish. http://sunnah.com/muslim/33/10 Twelve khalifs last more than thirty years > The Prophethood will remain amongst you for as long as Allah wills it > to be. Then Allah will raise it when He wills to raise it. Then there > will be the khilafah upon the Prophetic methodology. And it will last > for as long as Allah wills it to last. Then Allah will raise it when > He wills to raise it. Then there will be biting kingship, and it will > remain for as long as Allah wills it to remain. Then Allah will > raise it when He wills to raise it. Then there will be tyrannical > (forceful) kingship and it will remain for as long as Allah wills it > to remain. Then He will raise it when He wills to raise it. Then there > will be a khilafah upon the Prophetic methodology. Then he (the > Prophet) was silent. in Musnad ahmad ibn hanbal Khilafah will be gone then come back. how do we understand them??

Assalamualaikum, I have a question about ruling on masturbation in Islam. I lost my husband 3year and 5 months ago. This is still very painful for me. After losing him, I am having panic attacks sometimes and anxiety problems. One day when I was having panic attack I tried to commit suicide coz it's really hard for me losing him. Lots of things are going in my life. it seems like the darkest time of my life. So in some weak moments when my tensions n worries covers me I do masturbate to control my mind. I do namaz n fast. Ive never been in haram relationship always protect myself as a amanat of my husband. This was my thinking from my childhood. But after losing him life became very hard. To protect myself for falling into something haram, I do masturbation. But I did not make it as habit. I did it then I repent n after months I did it again. Then again I make toba. Was searching some ruling about this but never find anything strong. Can someone show some light of this matter? I do not know what to do?

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?

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