Hadith and Authenticity
2,058 questions
What is the authenticity of the mentioned hadith that the Shi'a use to prove the Imamate of Ahl al-Bayt, which states: "I am leaving among you two successors: the Book of Allah... and my 'Itrah, my Ahl al-Bayt"?
Can Al-Baladhuri's book, "Jumal min Ansab al-Ashraf," be considered a reliable source for Islamic biography and history, despite the proven falsehood of many of its historical claims, such as the assassination of Umar by Sa'd ibn Ubadah, Umar's assault on Fatimah al-Zahra, and the falsehood of a hadith disparaging Mu'awiyah?
What is meant by the phrases "on the condition of the Shaykh," "the Two Shaykhs," and "they did not narrate it" in hadiths, and do they affect the authenticity of the hadith?
How authentic is the Hadith: "Whoever is content with little provision from Allah, Allah will be content with little action from him"?
ما صحة الحديث الذي يقول: "إن الشباب هم شرارة النار، إما أن يمهدوا الطريق أو يحرقوه"؟
What is the authenticity of the Hadith: "The general will of the Messenger of Allah, may Allah's prayers and peace be upon him, when death approached him and his soul was gurgling, was: (Prayer and what your right hands possess)," and how can it be reconciled with what was reported by Aisha regarding the death of the Prophet, may Allah's prayers and peace be upon him?
Are the narrations mentioned regarding the punishment for zina (unlawful sexual intercourse) and touching with lust authentic and established from the Prophet, peace and blessings be upon him?
How sound is the Hadith: "Whoever says 'There is no god but Allah, the Sovereign, the Manifest Truth' a hundred times a day will not fear in his grave and will be among those who hold onto the gates of Paradise"?
Is honey and the black seed a cure for every disease, or is the meaning of the Hadith, "a cure for every disease," not to be taken literally?
What is the authenticity of the hadith: "Indeed, a servant can reach by virtue of his good character the rank of one who fasts and prays at night," and what is the ruling on one who says: "It is permissible for a disbeliever to remain in his religion on condition that he believes that Muhammad (peace be upon him) is a messenger from Allah"?
Is it permissible for a Muslim to supplicate for revenge against those who support an oppressive faction of Muslims, even if only in their heart, knowing that people are divided and unable to discern the truth?
What is the authenticity of the Hadith mentioned in Imam Al-Razi's Tafsir Al-Kabeer regarding the reason for the revelation of verse 34 of Surat An-Nisa, which states: "Ibn Abbas said: This verse was revealed concerning the daughter of Muhammad ibn Salamah and her husband, Sa'd ibn Al-Rabi', one of the Ansar's chieftains, for he slapped her, whereupon she recoiled from his bed and went to the Messenger, peace and blessings be upon him, and complained, saying that he had slapped her and that the mark of the slap was still on her face. The Prophet, peace and blessings be upon him, said: (Seek retribution from him). Then he said to her: (Be patient until I look into it). Then this verse was revealed: (Men are in charge of women), meaning, they are empowered to discipline them and take control over them. It is as if Allah Almighty made him her leader, and his judgment binding upon her. When this verse was revealed, the Prophet, peace and blessings be upon him, said: (We desired one thing, and Allah desired another, and what Allah desired is better)"?
How can one reconcile the two hadiths: "Solitude is better than an evil companion" and "The believer who mixes with people and is patient with their harms is better than one who does not mix with people and is not patient with their harms," especially with the spread of fitna, and is the first hadith authentic?
Are there sound ways for the story of Al-Hubab ibn Al-Mundhir's consultation with the Prophet, peace and blessings be upon him, regarding changing the landing place of the Muslims in the Battle of Badr, especially with the difference of opinion among scholars concerning its authenticity, and some citing its presence in books of Sira, Tafsir, and Sunnah, and that the two Imams, Al-Dhahabi and Ibn Kathir, did not deem it weak?
Is the aforementioned Hadith about "Al-Kifl" who repented of his sins authentic, and is he the same as the Prophet Dhul-Kifl (peace be upon him) mentioned in the other tradition? And what is the authenticity of the second tradition regarding the story of Dhul-Kifl's naming?
What is the meaning of the Prophet's (peace be upon him) saying to Umar ibn al-Khattab (may Allah be pleased with him): "You have spoken truthfully... for nothing is ever completed but it then نقص [diminishes or becomes imperfect]," after the revelation of the verse "This day I have perfected for you your religion," and Umar's weeping?
Does the mention of seventy thousand angels seeking forgiveness for a Muslim when he visits the sick contradict the Hadith "An ill person should not come to a healthy person" and the Prophet's (peace be upon him) prohibition of mixing with lepers?
How sound is the Hadith: "Whoever is granted supplication will not be deprived of an answer"?
Are these statements attributed to Moses and Abraham (peace be upon them) regarding the throes of death authentic?
What is the authenticity of the Hadith: "Whoever commits a sin and knows that he has a Lord who, if He wills, may forgive him, and if He wills, may punish him, then it is a right upon Allah to forgive him"?
Is it permissible to fast after mid-Sha'ban except for one who has a make-up fast to perform, and did the Prophet fast twenty-nine days of Sha'ban, breaking his fast only on the Day of Doubt?
What is the authenticity of the hadith: "The Fitna of Syria, its beginning is the play of boys..."?
Is it to be understood from the Prophet's supplication, may God's prayers and peace be upon him, "O Allah, grant us and do not deprive us, increase us and do not decrease us, and favor us and do not disfavor us," that he disliked deprivation and deficiency in all things, and that deficiency in anything desirable is considered a hardship that he disliked and sought refuge in God from?
Is the Hadith about the conquest of Constantinople considered an endorsement by the Prophet, peace and blessings be upon him, of the Maturidi and Ash'ari creeds, of the Hanafi school of thought, and of Sufism, on the claim that Mehmet the Conqueror was a Maturidi, Hanafi, and a Sufi?