Commentary

Q: (انا اولى الناس بعيسي ابن مريم في الاولي والاخرة( مسلم

What does الاولی and الآخرة refer to in this Hadees? I need the answer with reference please.

Q: "Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell forever", [Bukhaaree (5778) and Muslim (109 and 110).

Please enlighten me if the person who killed him or her self and is a muslim. Would they remain in hell for ever is this what this hadith means.What I heard if any person has a small bit of imaan they eventually will go to jannah. Please explain this in detail please.

Q: I would like to know the meaning of these Hadith: Does the first Hadith state that the imam Mahdi will die when he comes? And does the second Hadith mean that there will be khilafat after the imam Mahdi? (Just like the holy prophet (Sallallahu Alayhi Wasallam) had?)

Narrated Abu Hurayrah: The Prophet (ﷺ) said: There is no prophet between me and him, that is, Jesus (ﷺ). He will descent. When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him. : Sunan Abi Dawud 4324 In-book reference : Book 39, Hadith 34

2nd Hadith : Prophethood will remain in you for as long as God decides for it to remain and then God will remove it when He decides to remove it. After prophethood, there will be a rule on the style of prophethood and it will exist for as long as God decides for it to exist, then He will remove it when He decides to remove it. Then there will be a kingdom in which people will face trials and tribulations and it will continue to exist for as long as God decides for it to exist. Then He will remove it, when He decides to remove it. After this, there will be an oppressive kingdom and it will continue to exist for as long as God decides for it to exist. Then He will remove it, when He decides to remove it. Then there will once again be a rule on the style of prophethood. After saying this, the Prophet (sws) was silent. 2 This narrative is reported on the authority of Hudhayfah ibn al-Yamān – al-Nu‘mān ibn Bashīr – Habīb ibn Sālim – Dā’ūd ibn Ibrāhīm al-Wāsitī – Sulaymān ibn Dā’ūd al-Tiyālisī.

Q: What is the real interpretation for "love and hate for the sake of Allah?" Does that mean we should hate non-muslims?

Q:

ومنها ما أخرجه الحاكم من حديث عائشة بسند قوي بلفظ " نهى أن يشرب من في السقاء لأن ذلك ينتنه " وهذا يقتضي أن يكون النهي خاصا بمن يشرب فيتنفس داخل الإناء أو باشر بفمه باطن السقاء ، أما من صب من القربة داخل فمه من غير مماسة فلا ، ومنها أن الذي يشرب من فم السقاء قد يغلبه الماء فينصب منه أكثر من حاجته فلا يأمن أن يشرق به أو تبتل ثيابه ، قال ابن العربي : وواحدة من الثلاثة تكفي في ثبوت الكراهة ، وبمجموعها تقوى الكراهة جدا فتح الباري

Do you think the first illat is found when drinking from bottles?

Q: It is all metaphorical and allegorical. Ibnu Abbas, the cousin of Prophet Muhammad (Sallahu Alayhi Wasallam) and one of the foremost authority on Quranic exegesis, said: "Nothing in Paradise resembles anything in the life of this world, except in name.''

In another narration, Ibn Abbas said, "Only the names are similar between what is in this life and what is in Paradise.''

What does this statement mean exactly? Does this mean that the descriptions of paradise are not meant to be taken literally and are simply metaphors?

Q: Is it permissible to take inspiration from the statements of fussaq and kuffar, if the statements contain wisdom? Can we use the hadith "Wisdom is the lost property of a believer" to justify this?

Q: Does announcing for 3 days for a snake to leave your house still apply to us today or was it specifically for time when a lot of jinnaat accepted Islam and were in Madina? (In reference to the hadith from Abu Sa'ib from Abu Saeed Al Khudri (Radiyallahu Anhu) in mishkaat).

Q: In the Hadith a command is given to lengthen the beard and trim the moustache. I know that it is waajib to lengthen the beard, but what about the moustache? Is shortening the moustache also waajib? If not, then people argue and say that if you say that lengthening the beard is waajib, then trimming the moustache should also be waajib because they in the same Hadith.

Q: In these Ahaadith:

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah sal Allahu alayhi wa sallam went to the (Baqi`) cemetery and said, “May you be secured from punishment, O dwellers of abode of the believers! We, if Allah wills, will follow you. I wish we see my brothers.” The Companions said, “O Messenger of Allah! Are not we your brothers?” He said, “You are my Companions, but my brothers are those who have not come into the world yet.” They said; “O Messenger of Allah! How will you recognize those of your Ummah who are not born yet?” He said, “Say, if a man has white-footed horses with white foreheads among horses which are pure black, will he not recognize his own horses?” They said; “Certainly, O Messenger of Allah!” He said, “They (my followers) will come with bright faces and white limbs because of Wudu’; and I will arrive at the Haud (Al-Kauthar) ahead of them.” [Muslim]

and this: “On the Day of Resurrection, my followers (or Ummah) will be summoned ‘Al-Ghurr Al-Muhajjalun‘ from the traces of Wudu’.” [Al-Bukhari and Muslim]

In these hadith, it says limbs will be shining white on the day of judgement. In an earlier hadith, you say that people will be white in complexion in jannah? I was wondering, does this mean people will be white in complexion on the day of judgement or just simply shine due to the light?