Q: There is a Hadith about women entering Jahannum on account of them being "clothed yet naked" in the world. Is the Hadith referring to women wearing tight/short/transparent clothes in public in front of non-mahrams, or is the Hadith referring to those women who wear such dresses in front of mahrams and other women?
Q: I have a question regarding the following Hadith narrated by Hazrat Abu Huraira (radhiallahu anhu):
“The poor Muslims will enter Paradise before the rich by half of a day, the length of which is five hundred years.”
Generally, women don’t possess much wealth but enjoy the luxuries by their family’s wealth. Would these women be regarded as poor, since the wealth is not theirs? The women passed away before they could inherit (passing away before family), due to which their family’s wealth did not fall in their hands. What if, despite her family being wealthy, she does not own much and refuses to enjoy the luxuries of this world by her family’s wealth?
Q: What does Islam say about the rare diseases which doesn’t have any cure or still research is going on? How should a person believe in the process of Allah and be patient and keep fighting with the disease?
Q: In the Qur'an, Allah said that no one will be burdened with the sins of another on the day of judgement but a hadith in Sahih Muslim said that the Jews and Christains will burdened with the sins of the Muslims on the day of judgement.
Abu Burdah (Radhiyallahu Anhu) reported the Messenger of Allah (Sallallahu Alaihi Wasallam) as saying: There would come people amongst the Muslims on the day of resurrection with sins heavy as a mountain and Allah would forgive them and he would place in their stead the Jews and Christains. Sahih muslim 2767d Sahih muslim, vol 6 , book of repentance, hadith 6668.
Please clear this contradiction.
Q: The Hadith of Rasulullah Sallallahu alayhi wasallam states: "He who defends the honour of his (Muslim) brother, Allah will secure his face against the Fire on the Day of Resurrection." [Jami al-Tirmidhi]
1. I have been in situations where Muslims (especially Ulama) are defamed. This sometimes happens in face to face conversations and sometimes on social media. I feel that it is my duty to defend my Muslim brother. However, a person told me that if I do not know the background to the entire situation/incident, I should keep silent and I should not defend my Muslim brother.
I wish to ascertain whether or not I should defend my Muslim brother in such situations despite my insufficient knowledge of the entire background.
2. The person who told me this explains that if I do defend my Muslim brother in such a situation without full knowledge of the background, I am indirectly defaming and doubting the person who passed on the information. Is this the correct understanding?
Q: I have recently read this Hadith:
Thawbaan (May Allah Ta'ala Be Pleased with him) narrated that the Prophet (SallAllahu 'Alayhi Wa Sallam), (May Allah Ta'ala Exalt his mention) said: "Indeed I know a type of people from my nation who would come on the Day of Judgement with good deeds as big as the mountains of Tihaamah, pure, but Allah will turn them into scattered dust." Thawbaan (May Allah Ta'ala Be Pleased with him) asked in fear: "O Prophet of Allah! Describe them to us, we fear to be amongst them while we do not know." Thereupon, the Prophet (SallAllahu `Alayhi Wa Sallam) (May Allah exalt his mention) said: "Indeed they are your brothers, and they perform acts of worship by night [prayers] in the same way you do, but when they are alone, they transgress the Limits of Allah." [Ibn Maajah and At-Tabaraani]
My question is this that does this Hadith include all types of sins and not just zina? Does it include listening to music, seing a non-mahram accidentally twice in public?
Q: People are always sharing this message on the Hadith of Prophet Muhammad (sallallahu alaihi wasallam) regarding COVID-19. Please advise.
1. QUARANTINE is a Prophetic advice. “Run away from the leper (the one with contagious ailment) as you would run away from a lion.” (Bukhari Volume 7, Book 71, Number 608)
2. SOCIAL DISTANCING is a Prophetic command. "Those with contagious diseases should be kept away from those who are healthy." Bukhaari (6771) and Muslim (2221)
3. TRAVEL BAN is a Prophetic teaching. "Do not enter a land where the plague (contagious ailment) has broken out; don’t leave from where it has broken out” Bukhaari (5739) and Muslim (2219)
4. DON'T HARM OTHERS if you have symptoms. The Prophet (sallallahu alaihi wasallam) said: “Do not cause harm or return harm.” Sunan Ibn Mājah (2340)
5. STAYING HOME is a Prophetic teaching. “Those who stay at home to protect themselves and others are under the protection of Allah.” Musnad Ahmed, Saheeh
6. If necessary, HOUSE IS A MASJID. The Prophet (sallallahu alaihi wasallam) said: “The entire earth has been made a Masjid, except graveyards and washrooms.” Tirmidhi (al-Salaah, 291)
7. THERE'S CURE; patience is the virtue. The Prophet (sallallahu alaihi wasallam) said “There is no disease that Allah sent without sending for it a cure.” Bukhari (Volume 7, Book 71, Number 582)
8) Let’s TREAT; ALLAH WILL CURE. The Prophet (sallallahu alaihi wasallam) said: “Every disease has a cure. If a cure is applied to the disease, it is relieved by the permission of Allah.” Muslim (2204)
9. FACE MASKING is a Prophetic teaching. Prophet (sallallahu alaihi wasallam) while sneezing, would cover his face with his hand or with his garment,” Abu Dawud; Tirmidhi (Book 43, Hadith 2969), Saheeh
10. WASH HANDS every time you enter home. The Prophet (sallallahu alaihi wasallam) said: “Cleanliness is half of faith.” Muslim (223)
11. HOME QUARANTINE is a Prophetic advice. “The plague (contagion) patient who remains in his home with patience and expectation of reward, knowing that nothing will befall him other than Allah’s decree will attain the reward or a martyr.” Musnad Aḥmad, Saheeh also Bukhaari (2829) and Muslim (1914)
Q: I have came across the following narration
إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ الْمُسْلِمِ فَأَطْعَمَهُ فَلْيَأْكُلْ مِنْ طَعَامِهِ، وَلَا يَسْأَلُهُ عَنْهُ، وَإِنْ سَقَاهُ شَرَابًا فَلْيَشْرَبْ مِنْ شَرَابِهِ وَلَا يَسْأَلُهُ عَنْهُ،
Is this a general ruling, that as long as one is a Muslim he would be required to eat his food on assumption that it is Halaal because he is a Muslim, regardless of whether it is actually Halaal or Haraam without questioning him?
Would this ruling differ from area to area, and from country to country. In a place such as South Africa, the Muslim community is more cautious regarding Halaal and Haraam and the abattoirs are generally running by a fair enough system in comparison to other countries.
Would the ruling in the above mentioned Hadeeth differ from person to person e.g. if he is a pious person, if he is an Aalim in comparison to him being a open sinner?
What will the ruling be if one is not aware of the condition of his hosts? Would this differ from being given an invitation to eat and voluntary choosing to eat at a restaurant owned by a Muslim?
Q: Is it true that when the son of Nabi (sallallahu alaihi wasallam), Ebrahim was ill, Ayesha (radhiyallahu anha) told Nabi (sallallahu alaihi wasallam) to use the du’aa that every prophet is given in which Nabi (sallallahu alaihi wasallam) said: I am saving that du’aa for my Ummah on Qiyaamah.
Q: What is the status of the following Hadith narrated by Ibnus Sunni in book; Amalul yawm wal laylah:
Whoever recites the following 100 times after Jumu’ah Salaah on a Friday; subhanallaahil azeemi wa bi hamdihi ( سبحان الله العظیم و بحمدہ ) Rasulullah (sallalhu ‘alayhi wasallam) has said the reciter’s 100,000 sins will be forgiven and in addition 24,000 of his/her parents’ sins will also be forgiven.