Hadith and Authenticity
3,461 questions
Is the aforementioned Hadith regarding the stages of raising children (birth-7 years, 8-14 years, 15-21 years, and thereafter) correct in meaning and attribution to the Prophet Muhammad, may Allah's prayers and peace be upon him, and does it have references?
What is the ruling on the widespread saying, "Behold, the righteous have long yearned for My meeting..."? And is he who speaks it and preaches to people with it sinful, knowing that it is not authentic?
Is the authenticity of the following Hadith established: "Let one of you pray in the mosque next to him, and not follow (other) mosques"? And what is the ruling on one who follows (other) mosques to attain devotion and presence of heart in prayer, without missing the 'Isha prayer?
Is this a narration reported from the Messenger of Allah, peace and blessings be upon him: "Indeed, I have stolen, drunk alcohol, gambled, and lied, and I want to repent from these actions. So the Messenger of Allah, peace and blessings be upon him, said to him: 'You must stop lying, and all the abominable deeds you mentioned will spontaneously leave you'" and which mentions that the man consequently abandoned stealing, drinking, and gambling due to his commitment to forsaking falsehood?
How can the eloquence of the Prophet (PBUH) be reconciled with his statement, "he is healthy in his body," and is this wording authentically attributed to him?
Does "Hisn Al-Muslim" contain weak hadiths?
Why did Al-Daraqutni choose to favor irsal (discontinuity in the chain of narration) over wasl (continuity in the chain) in his critique of Al-Bukhari and Muslim, even though the addition of a trustworthy narrator (ziyadah ath-thiqah) is acceptable?
Did Suhail ibn Abi Salih exclusively narrate the hadith found in Sahih Muslim: "Do not greet Jews and Christians first," or was it narrated by others?
What is the authenticity of the hadith that mentions severe punishments for those who abandon prayer, stating that they are cursed in the heavenly books and that none of their deeds will be accepted?
What is the authenticity of the hadiths mentioned regarding raising the hands in supplication after prayer, and does this contradict what is stated about this act being an innovation?
Who narrated the Hadith, "Whoever observes I'tikaf for one day, seeking the countenance of Allah, Allah will distance him from the Hellfire by three trenches, each trench the distance between the east and the west," and what is its درجه (authenticity/grade)? And when does a one-day or two-day I'tikaf begin and end?
What is the meaning of: "Al-Tabarani, for example, narrated it with his isnad." What is the meaning of the word: "bisandih" (with his isnad)?
What is the story of Dhu al-Kifl (peace be upon him)? Is he the same person mentioned in the Hadith, and what is the authenticity of its chain of narration? Is there any connection between the tomb attributed to him in Iraq and him? What are the Hadiths, narrations, and reports that mention him?
What is the authenticity of the hadith narrated on the authority of Salman al-Farisi, in which the Messenger of Allah, may Allah’s prayers and peace be upon him, says: "O people, a great and blessed month has overshadowed you, a month in which there is a night better than a thousand months. Allah has made fasting during its days an obligation, and standing in prayer during its nights a voluntary act. Whoever draws near to Allah during it with a good deed is like one who has performed an obligatory act in other months, and whoever performs an obligatory act therein is like one who has performed seventy obligatory acts in other months. It is a month whose beginning is mercy, its middle is forgiveness, and its end is emancipation from the Fire"?
What is the authenticity of the hadith mentioned in Tafsir al-Tabari (6/154) under number (6544) and by Ibn Abi Hatim (9/408), which states: "Do you not know that our Lord is Living and does not die, and that 'Isa (Jesus) will be subject to annihilation"?
What is the "blockade" (al-hisaar) practiced by some Sufis as a form of ruqyah for protection against black magic, and does it have any basis in the Prophet's Sunnah?
Is likening a group of Muslims to "Arabs of '48" – due to a difference in opinion – considered an act of disbelief (kufr), given that it likens other Muslims to Jews?
Are the circulating hadiths regarding the origin of Arabs and the Arabic language, including: "The first whose tongue spoke clear Arabic was Ishmael when he was fourteen years old," and "I enjoin you to treat the Arabs well, for they are the origin of the Arabs and the army of Islam," authentic and firmly established from the Messenger of Allah, may Allah bless him and grant him peace, in the aforementioned wordings?
What is the meaning of the Hadith: "The son of Adam remained until he ate dates with the new (material/produce)?"
What is the authenticity of the report found in Ibn Abi Shaybah’s Musannaf: "When the angels saw the children of Adam and how they sinned, they said: 'Our Lord, they sin.' He said: 'If you were like them, you would do as they do.' So choose two angels from among you. He said: So they chose Harut and Marut. Then the Blessed and Exalted said to them: 'Indeed, there is a messenger between Me and mankind, but there is no one between Me and you. Do not associate anything with Me, and do not steal, and do not commit fornication.' Abdullah said: Ka'b said: 'They did not complete that day until they fell into what was forbidden to them'"?
What is the authenticity of the Hadith: "Two sins are unforgivable: associating partners with Allah and harming people"?
What is the authenticity and meaning of the Hadith about the blind man who asked the Prophet (peace and blessings be upon him) to pray for his healing, and the Prophet commanded him to perform ablution and pray, saying: "O Allah, I ask You and turn to You through our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I turn through you to my Lord, that He may fulfill my need"?
What is the authenticity of the hadiths that address the virtues of different ages for a Muslim, such as recording good deeds for parents before puberty, a Muslim's safety from afflictions at forty, the easing of accountability at fifty, being granted repentance at sixty, the love of the inhabitants of heaven and earth at seventy, the forgiveness of sins and intercession for his family at eighty and ninety, and what good is recorded for him and his bad deeds are forgiven in old age?
How can one reconcile the noble verse: "But no, by your Lord, they can have no faith, until they make you [O Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission" and the Hadith: "I am only a human being, and you bring your disputes to me, and perhaps some of you are more eloquent [in presenting their case]..."? And to what extent is satisfaction with the Prophet's judgment required, especially if the person against whom the judgment was made feels wronged? Does the wronged person's striving to prove their right after the judgment contradict this satisfaction?