Following the Sunnah
626 questions
What is the ruling on intentionally vomiting by inserting a finger into the throat after overeating, with the intention of feeling relief?
What is the ruling on wiping the sides of the head during ablution (Wudu’)? Is it true that Ibn Umar wiped part of his head? And what is the method for wiping the entire head once in Wudu’, following the example of the Prophet (peace be upon him)?
Does the Prophet's command to kill the kite include falcons, buzzards, and vultures? Is it permissible to hunt them for pleasure? And can one adopt the Maliki school of thought, which permits eating falcons, despite the Prophet's prohibition against eating "every bird of prey with talons"?
Did the Prophet (PBUH) curse Muawiyah, based on the narration in Nahj al-Balagha which states: "May Allah curse the rider, the leader, and the driver," and then described them as: "These are murderers, and they are evil for Islam, and they are the husband and sons of the liver-eater of my uncle Hamza"?
Is the original principle regarding the aqiqah for a boy that only one ram be slaughtered, with the father's intention that his son will slaughter the second ram for himself when he grows up, based on the evidence that the Prophet (peace be upon him) performed aqiqah for himself?
Were all the hypocrites in the era of the Messenger and the Companions exposed, or did some of them remain unknown? And is everyone whom Ahl al-Sunnah wal-Jama'ah are pleased with definitely a Companion? And did the hypocrites say "The Messenger of Allah, peace be upon him, narrated to us" with fabricated hadiths to the general public? And how can one distinguish between a Companion narrator and a hypocrite narrator?
What is your opinion regarding the following books: "Al-I'lam bi Qawati' al-Islam" by Ibn Hajar al-Haytami, "Risala fi Alfazh al-Kufr" by Taj al-Din Abi al-Ma'ali and al-Halabi, and "Alfazh al-Kufr" by Badr al-Rashid? Are they in accordance with the methodology of Ahl al-Sunnah wal Jama'ah, and is everything in them correct, or is there extremism, considering examples of blasphemous expressions such as "I am satiated with disbelief" as a response to reading the Qur'an? Is the criterion for declaring someone a disbeliever the utterance itself, or what is held in the heart of disparagement, mockery, and ridicule? Can apostasy be that simple? And how can one explain the declaration of disbelief for certain sarcastic expressions uttered by many people, and even some students of knowledge, when compared to major sins that people refrain from committing, taking into account that the stronger the motive for disobedience and the weaker the deterrent, the lesser the sin? And that Allah Almighty has placed a natural deterrent and a sense of revulsion towards sins commensurate with the greatness of their sin? Is disbelief this easy with these expressions, or is it what was held in their hearts that led them to disbelief? And is a person held accountable, in what is between him and his Lord, for words uttered jokingly without intending their true meaning?
Is it permissible for a Muslim to adopt some of the less-preferred opinions or dispensations (rukhsa) that have been stated by some reputable scholars, subject to specific conditions, with an clarification of the concept of dispensations and the difference between adopting the majority opinions and following aberrant dispensations? Is it permissible to follow dispensations? And what is the most preponderant view regarding choosing between 'azīmah (strict adherence) and rukhsa (dispensation)?
Which is the best institute or academy for studying Islamic sciences in Europe?
Do committing sins and iniquities such as smoking cigarettes and taking drugs or listening to music invalidate the obligatory prayers and the recitation of the Qur'an and prevent their acceptance?
Is the marriage of a Muslim man to a woman who has recently converted to Islam, and then it becomes clear that she follows an innovated sect, considered null and void, and what are the legal implications of that?
Are the congregants obligated to sit as the sick Imam sits, if he is not sitting upright during the Tashahhud and between the two prostrations, in accordance with the Hadith: "Indeed, the Imam was appointed to be followed..."? And is his incorrect sitting posture in these positions binding upon the congregants?
How accurate are the statements that accuse Al-Albani of having errors in his creed, of being influenced by the Murji’ah, and of authenticating or weakening hadiths based on his whims? And what is the book: "Al-Albani's Errors and Aberrations"?
What did Al-Albani mean by his statement that legal jurists do not support their claims with the Sunnah, nor do they have knowledge of it, but rather dispense with that by relying on their own opinions?
How do I deal with my father's rejection of my commitment to the Salafi methodology?
How do you reconcile your previous fatwa, which prohibits prolonging supplication in the last prostration, with the recommendations of the Prophet, may God’s prayers and peace be upon him, to increase supplication during prostration, knowing that I do not single out the last prostration with the intention of singling it out, but rather due to the abundance of my supplications?
How authentic is the Hadith: "O Allah, show us things as they are"?
Does the consensus attributed to Ibn Abd al-Barr and others, concerning the prohibition of following juridical dispensations (rukhas) out of mere desire, imply an absolute prohibition of acting upon dispensations, or does it pertain to switching between madhahib (schools of thought) without Sharia-compliant evidence, knowing that there is a disagreement among the jurisprudential madhahib regarding the permissibility of following dispensations?
Which of the four Sunni schools of thought is the soundest, and does following a specific school of thought exclude a person from being among the Victorious Group?
Were the Prophetic hadiths transmitted orally or in writing, and what does the difference in the reading of some words in hadiths, such as Abu Bakra's hadith "May Allah increase you in eagerness, and do not return," indicate about the method of hadith transmission?
How authentic is the Hadith: "I was born with the Simāk [Pleiades/Hyades]"? And who narrated it?
Is a person sinful for desiring to meet his Lord and his ancestors and to see the Messenger (peace be upon him)? And are his imaginings that he is among the people of Paradise considered arrogance?
Will God punish us for actions we consider bid‘ah (innovation), such as saying "Truly there is no god but Allah," or "Alhamdulillah (praise be to Allah)" after burping, or reciting Surat Al-Baqarah with the intention of having a need fulfilled, while others consider these to be righteous deeds?
Did the Companions differ on matters of creed, such as the Prophet's vision of his Lord on the Night of Isra and Mi'raj, and the affirmation of the attribute of the Shin for Allah? And where can these issues be found presented and critically examined? And how does this reconcile with the statement that the Companions did not differ on matters of creed?