Hadith and Authenticity
2,058 questions
Does a Muslim earn the reward for the market supplication if they pass through a covered market or its parking lot by car, or is it necessary to enter among the shops to obtain the reward?
How does one respond to those who impugn the cleanliness of the Prophet Muhammad, may Allah bless him and grant him peace, based on two hadiths: the first mentioning the existence of the verse of stoning and the suckling of an adult in a scripture under his bed which was eaten by a domestic animal, and the second mentioning that the Prophet, may Allah bless him and grant him peace, had a wooden bowl in which he would urinate under his bed at night?
How do we reconcile the Hadith: "Indeed, there are among the servants of Allah those who, were they to swear by Allah, He would fulfill their oath," with the story of Sulaiman (peace be upon him) who swore to go around to ninety women but his oath was not fulfilled, knowing that prophets are the best of people and more deserving that Allah should fulfill their oaths?
Is the incident of the Prophet (peace be upon him) placing his thumb on the necks of five horses, which resulted in a mark called "the Khamsa" and indicates the horse's authenticity, mentioned in any of the books of Hadith? And what is its original source, if true?
What is the authenticity of the Hadith: "Whoever is afflicted by worry, or sorrow, or illness, or hardship, and says: 'Allah is my Lord, He has no partner,' that will be removed from him"?
To what extent is the hadith "Choose for your progeny, and beware of this blackness, for it is a distorted color" authentic?
What is the authenticity of the Hadith: "O Allah, I seek refuge in You from disbelief, poverty, and the torment of the grave" after every prayer?
Is it valid to issue an ijazah (permission to transmit) for al-ahadith al-musalsalah (hadith chains with specific characteristics) with a continuous sanad (chain of transmission) back to the Prophet, peace and blessings be upon him, after a single sitting for hearing the hadith? And do we still need a continuous sanad at this time?
What is the authenticity of the hadith: "Whoever recites Ayat al-Kursi after ablution, forty degrees will be raised for him, and for every letter an angel will be created to seek forgiveness for him until the Day of Resurrection, and a thousand worldly misfortunes and a thousand misfortunes in the Hereafter will be averted from him"?
Is it true that the Jews asked the Prophet about the Soul, Dhul-Qarnayn, and the People of the Cave?
Are all the hadiths mentioned in the book "As-Sunnah" by Abdullah bin Ahmad bin Hanbal authentic, or are half of them weak or fabricated, as Noah Ha Mim Keller claimed on the authority of Sheikh Shu'aib Al-Arna'ut? And if that is true, then why did the son of Imam Ahmad mention the weak and fabricated hadiths, and do the aforementioned imams agree with everything attributed to Allah in this book?
How authentic is the noble hadith: "There will certainly be people among my Ummah who will legitimize illegal sexual intercourse, silk, wine, and musical instruments," and is listening to music forbidden?
Are there still fabricated and weak hadiths whose authenticity has not yet been discovered?
What is the authenticity of the hadith that speaks about the age of Jibreel (Gabriel), peace be upon him?
Why did Abu Hurairah narrate a Hadith such as, "Allah created the dust on Saturday...," from Ka'b al-Ahbar, who is known for narrating Isra'iliyat (Judeo-Christian traditions), while all Hadiths in Sahih Muslim are supposed to be authentic?
What is the authenticity of the hadith: "Five are written on the leg of the Throne of the Most Merciful: there is no recourse in provision, no intercession in death, no comfort in this world, no repeller of Allah's decree, and no safety from people's tongues"?
What is the ruling on going to soothsayers and believing them? And what is the authenticity of the Prophetic Hadith: "The prayer of one who goes to them and believes them is not accepted"? And what is the opinion of scholars on this?
Why do scholars explain weak hadiths in hadith books despite knowing their weakness, and does this mean that a student of knowledge benefits from explaining them when other verses and hadiths are available? What is our duty towards this explanation? Is it better to memorize them? Is it permissible for students of knowledge to cite a weak hadith while clarifying its weakness and the soundness of its meaning? Does this count as lying about the Messenger of Allah, peace be upon him? What is the ruling on most hadiths about which scholars differed regarding their authentication and weakening? Is it sufficient to rely on the verification of books available in this era? Is it permissible to follow Al-Albani in authenticating and weakening hadiths? Is it permissible to teach people hadiths that a student of knowledge deems authentic?
To what extent is the virtue of reciting eighty verses from the Holy Quran authentic, and what is the text of the mentioned virtue regarding the fulfillment of needs and the warding off of calamities?
What is the authenticity of the Hadith: "Whoever reaches forty years of age and his good has not overcome his evil, then let him prepare for Hellfire"?
Is it true that Iblis loved our master Moses, peace be upon him, because he interceded for him with Allah, the Almighty, the All-Powerful?
What is the authenticity of the hadith: "Indeed, Allah has servants whom He has singled out for fulfilling the needs of people. He has sworn upon Himself not to punish them with the Fire. And when the Day of Resurrection comes, they will be alone with Allah, He will speak to them and they will speak to Him, while people are in reckoning"? And what should we do to be among them if it is authentic?
Why did Al-Bukhari not narrate from Al-Shafi'i and Abu Hanifa?
What are the hadiths, with clarification of their authenticity and weakness, and the books that address the issue of the Prophet (peace be upon him) pausing at each verse and not combining two verses together during recitation, such as the hadith of Umm Salamah (may Allah be pleased with her) that appeared in At-Tirmidhi's Shama'il al-Muhammadiyah: "Al-hamdu lillahi Rabbil-’alamin" (All praise is due to Allah, Lord of the worlds) and he would pause, then "Ar-Rahmanir-Rahim" (The Most Gracious, the Most Merciful) and he would pause, and so on?