Hadith and Authenticity
2,058 questions
Is cupping therapy disliked on Saturdays or Fridays if they coincide with the 17th, 19th, or 21st of the month, and what is the authenticity of the hadith reported in this regard: "Do not get cupped on Wednesday, or Friday, or Saturday, or Sunday"?
To whom does the word "his image or form" refer in the the Prophet's saying: "And Allah created Adam in His image or form," and how can that be interpreted?
What is the authenticity of the Hadith: "Indeed, Allah has chosen four phrases from speech: SubhanAllah (Glory be to Allah), Al-hamdulillah (All praise is due to Allah), La ilaha illa Allah (There is no god but Allah), and Allahu Akbar (Allah is the Greatest). Whoever says SubhanAllah, twenty good deeds are written for him, and twenty sins are erased from him. And whoever says Allahu Akbar, it is likewise. And whoever says Al-hamdulillah Rabbil ‘Alamin (All praise is due to Allah, Lord of the worlds) on his own accord, thirty good deeds are written for him, and thirty sins are erased from him"? And what is the meaning of the phrase "on his own accord" mentioned in the Hadith?
Is it permissible to breastfeed an adult who is not a mahram, and how is that done given the prohibition of looking and touching? What is the meaning of the hadith about Salim's breastfeeding as an adult, and was it a special case for him? What is the authenticity of the statement by some scholars that the breastfeeding was from a vessel?
How can we reconcile the Prophet’s (PBUH) uncompromising stance on carrying out the punishment for theft on the Makhzumi woman with what scholars have mentioned regarding his reluctance to carry out the punishment for adultery on Ma'iz and al-Ghamidiyah?
What is the authenticity of the Hadith: "Shall I not tell you about a people with the best spoils and the swiftest return? A people who witnessed the Fajr prayer, then sat remembering Allah until the sun rose; those are the swiftest in return and have the best spoils"?
What is the authenticity of attributing the supplication, "O Allah, to You I complain of my weakness, my lack of stratagem, and my insignificance before people," to the Prophet, peace and blessings be upon him, when he departed from Ta'if?
Is expiation obligatory for one who swore many false oaths and then repented for them, and if so, for how many days must one fast? And what is the authenticity of the hadith which indicates that whoever swears by Allah falsely will enter Hell? And what is the jurisprudential ruling on fulfilling a promise of friendship to a person who has disappeared, and is failure to fulfill it considered hypocrisy?
To what extent is the hadith true concerning the story of Thaʿlabah ibn ʿAbd al-Rahman, who left the Prophet, may Allah bless him and grant him peace, and hid in the mountains after he had stared for too long at a woman bathing, and Jibreel descended to inform the Prophet of his whereabouts, after which the Prophet sought him out, and Thaʿlabah repented and died after the Prophet gave him glad tidings of Allah's forgiveness?
To what extent is the authenticity of the Hadith Qudsi that states: "O son of Adam! I placed you in your mother's womb, and covered your face with a veil so that you would not recoil from the womb... Yet, if you call upon Me, I shall answer you; if you ask of Me, I shall give to you; and if you repent to Me, I shall accept you"?
What is the authenticity of the two hadiths: "Indeed, calligraphers and tailors eat from the depths of their eyes" and "Adhere to good handwriting, for it is one of the keys to sustenance," and what is the meaning of the first hadith?
What is the interpretation of the second-to-last verse of Surat Fussilat: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth"? And does the verse mean that disbelievers will know that Islam is the truth before their death so that they will have no excuse on the Day of Resurrection? And what is the authenticity of the Hadith mentioned in Musnad Ahmad concerning Allah's test for those whom the message of Islam has not reached?
What is the degree of authenticity of the hadith: "Whoever revives my Sunnah after the corruption of my Ummah will have the reward of one hundred martyrs," and the hadith: "A woman came to pledge allegiance to the Messenger of Allah, peace and blessings be upon him, and he said to her: 'On condition that you do not wail.' So she said: 'A woman has been good to me, and I wish to be good to her.' Then the Prophet, peace and blessings be upon him, remained silent"? And is there a legal principle derived from the second hadith?
1 Is looking at forbidden things unintentionally haram or makruh?
What is the degree of authenticity of the supplication (du'a) "O All-Loving, O All-Loving..." that some people circulate and request to be recited three times for a response?
What is the authenticity of the supplication, "O Allah, I ask You for enduring faith, and I ask You for a humble heart, and I ask You for beneficial knowledge, and I ask You for sincere certainty, and I ask You for an upright religion, and I ask You for well-being from every affliction"? And is it true that whoever supplicates with it, Paradise yearns for them and they are forgiven?
Would a Muslim be sinful if he did not denounce the abuse of Islam and the Prophet Muhammad (peace be upon him) by words or drawings, and would the sin be lifted from the rest if some did so?
Is it true that the Prophet, may God's prayers and peace be upon him, used to recite the first three verses of Surat Ghafir and the last three verses of Surat Al-Hashr as part of the morning and evening remembrances?
Is the Hadith: "Teach your children swimming, archery, and horsemanship" authentic or weak?
Why does the Tabi'i send the mursal hadith without mentioning the name of the Companion or the one who narrated to him, and how does he attribute the hadith to the Messenger of Allah, peace and blessings be upon him, when he does not know its authenticity? Are all of Ibn Lahi'ah's hadiths weak? Is it not possible that he narrated something authentic? And why is what the weak narrator narrated not considered abrogated, or that he alone narrated it without others?
What is the authenticity of Abu Dawood's hadith from Abu Dharr, describing the sun as setting "in a spring of warm water"?
Is it the case that the shortening of prayers (qasr) begins upon leaving one's homeland until returning, without a specified duration, as stated by the scholars of the Ibadi school of thought?
Do the rules of Hadith science, such as the use of isnad, distinguishing between authentic (sahih) and weak (da'if), and al-Jarh wa al-Ta'dil (discrediting and accrediting of narrators), have a basis in the Quran and Sunnah, or are they scholarly efforts by the Muhaddithun (Hadith scholars) to preserve the Sunnah?
Why did you firmly assert the weakness of the hadith in your previous answer, even though you mentioned the difference of opinion among scholars regarding its authenticity, and despite the existence of those who authenticated it? Is it obligatory to accept the opinion of Al-Albani and Al-Arna'ut in weakening it over other scholars?