Hadith and Authenticity
2,058 questions
What is the order of the books of Sunan from most authentic to least authentic after Sahih al-Bukhari and Muslim, such as the Nine Books, Sahih Ibn Khuzaymah, Ibn Hibban, Mustadrak al-Hakim, Sunan al-Bayhaqi al-Kubra, Sunan al-Daraqutni, Sunan Sa'id ibn Mansur, Musnad al-Humaydi, Musnad Ishaq ibn Rahawayh, the Mu'jam books of al-Tabarani, and others?
What is my duty regarding jihad, and what is the meaning of the hadith: "He who dies without having fought, and without having intended to fight, dies on a branch of hypocrisy," and how do I prepare myself for jihad and connect knowledge, da'wah (Islamic propagation), and jihad?
Did 'Umar, may Allah be pleased with him, doubt the prophethood of the Prophet, peace and blessings be upon him, on the Day of Hudaybiyyah, or did he doubt his command, and does that cast aspersion on him, given the verse: (Indeed, the believers are those who have believed in Allah and His Messenger and then doubt not but strive with their wealth and their lives in the cause of Allah. Those are the truthful ones)?
Is it permissible for a Muslim to inherit from his apostate father, especially since the apostate father inherited from the Muslim's grandfather, who was a Muslim, knowing that an apostate does not inherit from a Muslim?
What is the share of each heir from the deceased's estate, given the presence of a father, two full brothers, a full paternal uncle, two sons of a full paternal uncle, a son of a paternal uncle, a maternal grandmother, and three full sisters?
What is the authenticity of the noble Prophetic saying: "Verily, the cure for inability is to ask," and does the period of "truce on condition of smoke" mean that the sword will not be lifted from the Ummah until the Day of Judgment, even though this period is good according to the text of the hadith?
How do Islamic websites justify religious competitions despite the noble Hadith: "There is no prize except in three (types of contests)"? And is it permissible for scholars to allow them for benefit, even if it might seem like an amendment to the Prophet's (peace be upon him) saying?
Is it a condition to verbally state a second person's intention for them to share the reward equally with the first, or is the intention alone sufficient? And if verbalization is a condition, how do we reconcile the use of "if only" mentioned here with the Prophet's (PBUH) prohibition of using it? And is it a condition that both individuals exist at the same time?
Is it obligatory to circulate the message containing the hadith: "Whoever invokes blessings upon me a thousand times in one day, will not die until I give him glad tidings of Paradise. And whoever circulates this hadith, has loved me, and whoever conceals it, has regretted it. Send it as much as you love the Prophet"? And what is the authenticity of this hadith, and is it obligatory to warn against it if it is not authentic?
What is the authenticity of the saying: "This world is a marketplace; some have profited therein, while others have lost"?
How can we reconcile the fact that the disobedient (non-polytheist) is subject to God's will on the Day of Judgment with the rights of the oppressed? And does God forgive the oppressor even if he has not fulfilled the rights of His servants? And what is the extent of the authenticity of the hadith that refers to this, and can it be relied upon?
Is the Hadith mentioned in "Musnad Ahmad," number (860), regarding the Companions' dancing before the Prophet Muhammad, peace be upon him, authentic? And is it permissible to dance and jump in such a manner to please Allah, especially since some Sufis use it as proof for their dancing?
Are the Prophet's — may God bless him and grant him peace — admonitions to his daughter Fatimah, which include the virtues of housework, the reward of a husband's satisfaction, and some warnings, authentic?
What is the difference between the muhaqqiq (verifier/editor) and the mukhrij (referrer/indexer) in hadith books, and what is the task of the muhaqqiq; and does the muhaqqiq change the ruling of the mukhrij on hadiths?
What is the difference between the Hadith of musical instruments in Sahih al-Bukhari and other suspended hadiths, if a suspended hadith is weak?
Is the Hadith: "Three things a person cannot escape: envy, suspicion, and omens" present in Sunan al-Tirmidhi? And if so, where is its exact location?
How can it be said that Sahih al-Bukhari is the most authentic book after the Book of Allah, when Abu Hatim and Abu Zur'ah preferred Muslim over him in knowing the authentic from the Hadith, and is the consensus on that limited by a specific time?
What is the authenticity of the hadith: "If you criticize people, they will criticize you; and if you leave them, they will leave you," narrated from Abu al-Darda' on the authority of the Prophet, peace and blessings be upon him, and where can it be found?
Is Al-Hasan ibn Muhammad ibn A'yan Al-Harrani abandoned because of Abu Hatim Al-Razi's statement: "I met him, but I did not write from him"? And is his copy from Ma'qil ibn 'Ubaydullah, from Abu Al-Zubair Al-Makki, from Jabir (may Allah be pleased with him), flawed and weak, even though Imam Muslim narrated from him with this chain of transmission in his Sahih?
What is the ruling on lying about the Prophet (peace be upon him) with the intention of warning against an evil, and does this include distorting Prophetic hadiths with the intention of simplifying them for the general public?
Has it been reported that the Prophet (peace be upon him) bathed with salt water?
Does the permissibility of attributing what is known as the story of the Gharaniq (cranes/idols) to the Prophet contradict his saying to Abdullah ibn Amr: "Write, for by Him in Whose Hand is my soul, nothing but the truth comes out of him"?
What is the authenticity of the interpretation of the Hadith which indicates the proximity of the Hour with the death of the young boy, and does that mean that the Hour will commence before he grows up?
What is the authenticity of the interpretation of the Hadith which mentions that the Jews will say on the Day of Judgment that Ezra is the son of God—given our knowledge that the Jews do not believe in his divinity—and is the reason for the revelation of the verse, "And the Jews say, 'Ezra is the son of Allah'" weak?