Following the Sunnah
626 questions
Is the hadith: (A believer must experience either an ailment, or a shortage, or a humiliation) authentically narrated from the Prophet, may God’s prayers and peace be upon him?
What is the interpretation of "And follow the best of what has been revealed to you from your Lord, before the torment comes to you suddenly while you perceive not" (Az-Zumar: 55), and what is the meaning of "the best of what has been revealed" in it? And can the Sunnah ever be equal to the Holy Qur'an?
What is the ruling on following a شيخ (Shaykh) of the Shadhiliyya order and attending the حضرات (hadarat) he holds for the remembrance of Allah?
How should a Muslim deal with the sectarian disputes prevalent among parties and groups?
How can a Muslim cultivate the love of the Prophet, peace and blessings be upon him, in his heart so that it surpasses every other love in this world?
How can a student of Hadith begin their studies, especially if they are well-versed in Aqeedah and inclined towards the sciences of Hadith?
Is it obligatory to pause between the words "Ar-Raheem" (the Most Merciful) and "Malik" (Sovereign) in Surat Al-Fatiha to separate the two mims, or is it permissible to join them, and the recitation still be correct?
Did Sheikh Al-Albani weaken hadiths in Sahih Al-Bukhari?
Is it permissible for Muslims to call themselves "Ahl al-Hadith" instead of "Muslims"?
How sound is the hadith: "Whoever seeks help through the help of Jahiliyyah, make him bite his father's genitals and do not use euphemisms," given the defects in its chain of transmission, such as Al-Hasan Al-Basri's tadlis (deception in narration) and Sheikh Al-Albani's error in authenticating one of its narrators?
How authentic is the Hadith: "There is no god but Allah is My fortress; whoever enters My fortress is safe from My punishment"? And is it permissible to take knowledge from العلامة Al-Habib Umar bin Hafiz and Sheikh Al-Habib bin Ali Al-Jifri?
What is the response to the objection of some brothers regarding the previous fatwas, as they believe that Sufism is based on the Qur’an and Sunnah and that it fulfills the role of spiritual purification, and that many fatwas issue rulings against ancient Sufis who deviated from the religion?
How authentic is the Hadith: "Blessed is he who has seen Acre"?
How do we judge between the different interpretations of the Qur’an by the Companions, especially when some of them differ from others, and is judging based on personal inclination considered following misguiding whims away from the path of Allah?
How can my aunt be brought back to the correct approach of the Quran and Sunnah, while addressing the following issues: her going to fortune-tellers, her belief in the harm and benefit of righteous saints and offering sacrifices to them, her practice of the "Al-Safeeha" custom which involves injuring girls and claiming to prevent sexual assaults, her watching movies and television programs that violate religious principles, hanging pictures and statues in the house, and attending wedding parties full of sins?
Is it permissible to replace the word "Amen" after Al-Fatiha with other phrases such as "Allahumma istajib" (O Allah, answer) or "Amen, ya Rabbal-Alamin" (Amen, O Lord of the worlds) or "Ya Allah" (O Allah), and is such a replacement considered to invalidate the prayer?
How can one respond to a person who claims to be a Muslim, but wears a cross and believes in the Qur’an while not believing in the Prophetic Hadith, and what is the convincing method for introducing the Prophetic Hadith and the Messenger Muhammad, may God’s prayers and peace be upon him?
Why does the Quran accept some teachings of the Bible while rejecting others, despite Muhammad's belief in Christ and the earlier prophets? And why are there different sects in Islam if the Quran is free from error? And why does the Quran permit polygyny while the Bible forbids it?
Who are the companions of Al-Shawkani to whom he referred with his saying: "And it is an anomalous view narrated from some of our companions," especially since he is known to be without a madhhab?
Why does the questioner – despite his commitment to acts of worship and avoidance of forbidden things – sometimes feel incomplete and confused, and lack knowledge of the truth?
What is the path to Allah Almighty, and is it through increasing acts of worship and learning, or are there other matters for that?
What is a woman's awrah (private parts) in front of her mahrams (unmarriageable kin) and other women? Does this align with what is stated in Ibn Kathir's interpretation of Surat An-Nur? Is there a difference of opinion among scholars regarding the determination of this awrah, and what is the reason for it? Is it considered a sin for a woman to expose what is between her navel and knee, and is it a minor sin as mentioned in one fatwa? How does this reconcile with the hadith about "women who are clothed yet naked"? Does this hadith apply to women who uncover themselves or wear tight clothing in front of men? And would clothing that covers from the navel to the knee be far from resembling the wives of the Prophet (peace be upon him)?
Is it true that the Messenger of Allah, may Allah bless him and grant him peace, taught the Companions the Sufi paths (Sharia, Tariqa, Haqiqa, Ma'rifa) with the same meaning that these paths hold for Sufis?
Is it true that there were verses recited during the time of the Prophet, peace and blessings be upon him, that were not included in the current Mushaf? And does this indicate that the Quran we have today is not the same as the one that existed during his time? What are the verses whose recitation was abrogated, such as the verse of stoning, and why was their recitation abrogated while their ruling remained? Does this mean that the Companions differed concerning the Quran?