From the hadith below: - أنَّ ابنَ عمرَ كان يضعُ يدَهُ بيْنَ ثَديَيها ( يعنى الجاريةَ ) وعلى عُجُزِها من فوقِ الثيابِ ويكَشفُ عن ساقِها It tells that Umar[ra] used to shack the breasts of slavegirls in public in market. What is the authenticity of the hadith? Is it permissible?

This narration is found in Tabaqat Al-Kubra > أخبرنا محمد بن عمر حدثني مسلمة بن عبد الله بن عروة عن زيد بن أبي عتاب عن أبي سلمة بن عبد الرحمن قال اقتحم الناس على النبي صلى الله عليه وسلم في بيت عائشة ينظرون إليه فقالوا كيف يموت وهو شهيد علينا ونحن شهداء على الناس فيموت ولم يظهر على الناس لا والله ما مات ولكنه رفع كما رفع عيسى بن مريم صلى الله عليه وسلم وليرجعن وتوعدوا من قال إنه مات > > Narrated Abu Salamah bin ‘Abd al-Rahman: The people rushed to the Prophet, may Allah bless him, in the apartment of ‘Aisha to look at him. They said: “How can he die since he is a witness to us and we are witnesses to other people? … No! by Allah! He has not died; but he has been raised as ‘Eisa ibn Maryam was made to ascend and he will return, and they warned those who said that he had died ... ” > > [Tabaqat al-Kubra 2/271](https://al-maktaba.org/book/9351/2582#p1) Is this authentic?

The Qur'an permits Muslim men to marry up to four women. However, Prophet (Sallallahu'alayhiwassalam) was given permission in the Qur'an to marry more than four women in Qur'an 33:50. There are many theories for why this permission was only given to Prophet (Sallallahu'alayhiwassalam). One theory is that he was given this permission to make truce between Muslims and enemies of Muslims. **My main question is: is there any evidence from Hadith or Seerah that this theory holds any water?**

The following Hadith has often been cited by many people to prove that the Jewish Torah has not been corrupted:- He (the Prophet, sallallaahu ‘alayhi wa sallam) was given the Torah and he took away the pillow from beneath him and then he put the Torah on it and then he said: “I believe in you [Torah] and in the One Who had sent you down.” (Sunan Abi Dawud 4449) Many people believe that since Prophet Muhammad (Sallallahu'alayhiwassalam) said, "I believed in thee and in Him Who revealed thee", this proves that the Torah that was in front of him was not corrupted. This is something contrary to the Muslim claim that the Torah in its present form has been corrupted. **Question: What is the truth behind this narration? Is this narration even authentic? It has been cited in Ibn Kathir's Abridged version of commentary.**

It is narrated in Ibn Ishaq 992: > اغزوا جميعا في سبيل الله، فقاتلوا من كفر بالله > >“fight everyone in the way of allah and kill those who disbelieve in allah“ I know Ibn Ishaq is generally a weak source, however I'd like to know just how weak this is. Does it reach the level of fabrication for example? Likewise, what is the context of the situation? If this is a general narration applicable for everyone, does it not contradict the fact we are only supposed to kill non-combatants and ask for Jizya beforehand?

Are the Hadiths that say that Aisha (RA), along with the other woman, started hitting her face in grief when Prophet Muhammad (PBUH) passed away authentic? > مات رسول الله صلى الله عليه وسلم بين سحري، ونحري وفي دولتي، لم أظلم فيه أحدا، فمن سفهي وحداثة سني أن رسول الله قبض وهو في حجري، ثم وضعت رأسه على وسادة، وقمت ألتدم مع النساء، وأضرب وجهي > >They have recounted that ‘A’ishah said, > >The Messenger of Allah (may Allah bless him and give him peace) passed away leaning against my chest. I did not wrong anyone regarding him. It was from my weakness and the youth of my age that the Messenger of Allah was taken whilst in my lap, then I placed his head on a pillow and stood hitting myself along with the women and hitting my face. > > — [Musnad Ahmad](https://shamela.ws/book/25794/22057) - (translation from [seekersguidance.org](https://seekersguidance.org/answers/adab/how-do-we-understand-the-reaction-of-our-mother-aisha-when-the-prophet-may-allah-bless-him-and-give-him-peace-passed-away/)) and if so, how should we interpret these narrations, given that Islam prohibits such displays of mourning? I have also heard that the prohibition applies to making such actions a habitual or deliberate practice, while instinctive reactions due to overwhelming grief may not be considered sinful. Is this true?

> Al-Zawahir ‘an Iqtiraaf Al-Kaba’ir (2/225) It was also reported: “Whoever commits adultery with a married woman will have half of the punishment of this nation in the grave for her and for him. When the Day of Resurrection comes, God Almighty will judge her husband regarding his good deeds. This is if it was without his knowledge. If he knew and kept quiet, God will forbid him Paradise, because God Almighty wrote on its door: ‘You are forbidden to the cuckold.’” Edit: The Arabic text - التخريج من المصادر العربية الزواجر عن اقتراف الكبائر: (٢/ ٢٢٥) وورد أيضا: «إن من زنى بامرأة متزوجة كان عليه وعليها في القبر نصف عذاب هذه الأمة، فإذا كان يوم القيامة يحكم الله تعالى زوجها في حسناته، هذا إذا كان بغير علمه، فإن علم وسكت حرم الله عليه الجنة؛ لأن الله تعالى كتب على بابها أنت حرام على الديوث Is this true and authentic? If anyone has knowledge please comment or answer.

As salamualaikum After researching duas for better eyesight I’ve come across a few pages and videos claiming to recite Verse 22 of Surah Qaf then blowing it on your finger an rubing it on your eyes. Somehow that doesn’t really sound authentic/ part of the sunnah to me, which is why it would be helpful if someone of knowledge would help me clarify this matter.

السلام علیکم ورحمة الله وبركاته I know that Shias don't trust most of the sahabah so they won't accept their Hadith narrations but obviously Imam Ali bin Abi Talib RA is an exception to this. In fact, we sunnis have a hadith narrated by members of Ahlul Bait from Ali RA that Mutah has been forbidden by the Prophet SAW. This is present in in [Bukhari](https://sunnah.com/bukhari:4216) and [Muslim](https://sunnah.com/muslim:1407a) , among other collections used by sunnis. In fact, even a Shia scholar, Abdul Razzaq alSan'ani RH has narrated this Hadith [here](https://sunnah.com/ahmad:1204) . (Note that Sunnis hold Abdul Razzaq and his Hadiths in very high regard even though he was a Shia). What surprises me, however, is that Shias still consider Mutah to be permissible despite this Hadith. Which begs the obvious question, is this Hadith even present in Shia sources?

> They also say that Khadijah sent a message to the Messenger of God > [Muhammad] inviting him to take her, meaning that they should marry. > She was a highly respected woman, and the whole of Quraysh [tribe] > would have been eager to marry her and would have spent much money to > that end had they aspired to it. She called her father to her house, > plied him with wine until he was drunk, slaughtered a cow, anointed > him with perfume and clothed him in a striped robe; then she sent for > the Messenger of God and his uncles and, when they came in, her father > married him to her. When her father recovered from his intoxication, > he said, “What is this meat, this perfume, and this garment?” She > replied, “You have married me to Muhammad b. ‘Abdallah.” “I have not > done so,” he said. “Would I do this, when the greatest men of Mecca > have asked for you and I have not agreed?” This is found somewhere in Tarikh, vol. 6, p. 49 but I do not know where.

We have sahih hadiths to learn authentic info about the life of the prophet, do we have something equivalent in authority and reliability for those four caliphs ?

Which Ahadith and references from the scholars could be provided to answer this question? - I will post an answer to this question - Square brackets [ ] are additions or/and individual changes (for clarity) of the author's thread ----------- Continuation of "the authentic, standard supplications (A'dyiah) and rememberances (Adhkar) after the Prayer ." ----------- >The Messenger of Allah (ﷺ) said: "[...] *And He commands you to remember Allah. For indeed, the parable of that is a man whose enemy quickly tracks him until he reaches an impermeable fortress in which he protects himself from them. This is how the worshiper is; he does not protect himself from Ash-Shaytan except by the remembrance of Allah.*" > >At-Tirmidhi (2863 ) Abu I'sa graded Hasan Sahih Gharib >Allah says in Surah Ar-Ra'd, Ayah 28 : "***Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured***" ---- Every Dhikr or Du'a should be uttered with the full Yaqin (certainty) and with full understanding of what is said (translation) so that you make use of them.

There is a hadith about Umm Hani approaching the Prophet (ﷺ), and she asked him for a good deed that she could do because she had become old and weak. The Prophet (ﷺ) said that if she said Subhanallah 100x, it would be equivalent to freeing 100 slaves from the children of Ismail, and if she said Alhamdullilah 100x, it would be equivalent to sending 100 horses to battle in the way of Allah for jihad, and if she said Allahuakbar 100x, it would be as if you dressed 100 camels to get sacraficed in Hajj. I can't find much information about the validity of this hadith online, so does anybody know if it is authentic or not?

On sunnah.com, this specific hadith is graded as Sahih by Albani. However, within the hadith, Abu Dawud claims that the hadith is not strong. So is Albani saying that Abu Dawud is wrong and that this hadith actually is strong? > The Prophet (ﷺ) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. I (Ikrimah) said: I asked him (Ibn Abbas): What offence can be attributed to the animal/ He replied: I think he (the Prophet) disapproved of its flesh being eaten when such a thing had been done to it. > > Abu Dawud said: This is not a strong tradition. > (Sunan abi Dawod )

There's this Narration in Musanaf al Shaybah which says that Abu Bakr (RA) and Umar ibn khattab (RA) burned the house of Fatima (RA) and Killed her.I need help to understand if this narration is weak or not. The narration: > "3734 - Muhammad bin Bishr narrated to us Ubayd Allah bin Omar narrated to us Zaid bin Aslam narrated to us on the authority of his father, may God bless him and grant him peace, when he pledged allegiance to Abu Bakr after the Messenger of God, Ali and Al-Zubair used to go to Fatima, the entire house of the Messenger of God, and consult her and reconsider their matter. When this reached Omar bin Al-Khattab, he left until He entered upon Fatima and said: O daughter of the Messenger of God, no, by God, there is no one more beloved to her than your father, and no one is more beloved to us after your father than you. By God, I do not know that. If these people come together, they will stop you if I order them to burn the house over them. He said: When Omar came out, they brought her, and she said. **You know that Omar has responded to me, and he has promised, by God, to his servants that they will burn the house for you, and he swore to God that they would carry out what he swore to do, so they departed of sound mind**, so make up your mind and do not return to me, so they would turn away from it, so they did not go to it until they came to Abu Bakr. Please help me with this narration , is it saheeh or not. JazakAllahu Khayran

Aoa, i do medical researches and get articles published in journal ,if i take money from my co authors(other people participating in writing) for publication purpose which actually is not costing me anything is it wrong ?

I have found 2 Hadiths in Musannaf Abi Shaibah on which Hajrat Wahid ibn Hujur (R.A) says that Prophet holds hands below the navel is that hadith Sahih? Reference: Musannaf Abi Shaibah Hadith no: 3959. You can go to this pdf to get that hadith on page no. 715 last hadith of that page: https://www.ahlesunnatpak.com/uploads/musannaf%20ibn%20abi%20shaibah%201.pdf > حدثنا وكيع، عن ربيع، عن أبي معشر، عن إبراهيم قال: «§يضع يمينه على شماله في الصلاة تحت السرة» (source ) > حدثنا وكيع، عن موسى بن عمير، عن علقمة بن وائل بن حجر، عن أبيه قال: «رأيت النبي صلى الله عليه وسلم §وضع يمينه على شماله في الصلاة» (Source )

**What is the authenticity of this hadith, and are there any chains that are authentic for this matn as Al-Subhi said there is?** In Ibn Kathir, Ismail ibn Umar. *Al-Bidayah wa al-Nihaya*h: > فصل قال الأعمش عن زيد بن وهب ، عن حذيفة أنه قال : أول الفتن قتل عثمان > ، وآخر الفتن الدجال . وروى الحافظ ابن عساكر من طريق شبابة ، عن حفص بن > مرزوق الباهلي ، عن حجاج بن أبي عثمان الصواف ، عن زيد بن وهب ، عن حذيفة > . قال : أول الفتن قتل عثمان ، وآخر الفتن خروج الدجال ، والذي نفسي بيده > لا يموت رجل وفي قلبه مثقال حبة من حب قتل عثمان ، إلا تبع الدجال إن > أدركه ، وإن لم يدركه آمن به في قبره . Translation by external resource: Al-A'mash reported from Zaid ibn Wahb, from Hudhayfah that he said: > "The first of the tribulations is the killing of Uthman, and the last > of the tribulations is the Dajjal." And Al-Hafiz Ibn Asakir reported through the path of Shababah, from Hafs ibn Marzuq al-Bahili, from Hajjaj ibn Abi Uthman al-Sawwaf, from Zaid ibn Wahb, from Hudhayfah. He said: > "The first of the tribulations is the killing of Uthman, and the last > of the tribulations is the emergence of the Dajjal. By the One in > whose hand is my soul, no man will die while having in his heart even > the weight of a grain's worth of love for the killing of Uthman, > except that he will follow the Dajjal if he encounters him, and if he > does not encounter him, he will believe in him in his grave." [1, vol. 10 pp. 330-331] -- I found the same in the work, Al-Subhi, *Fitnat maqtal Uthman ibn Affan radi Allah anhu*: > قال ابن عساكر: أخبرنا أبو القاسم (٢) العلوي، أن رشا بن نظيف (٣) أنا > الحسن بن إسماعيل (٤) أنا أحمد بن مروان (٥) نا زيد بن إسماعيل (٦). > حدثنا شبابة (٧) بن وار، نا حفص بن مورق (١) الباهلي، عن حجاج (٢) بن أبي > عثمان الصواف، عن زيد بن وهب (٣) عن حذيفة قال:أول الفتن قتل عثمان بن > عفان، وآخر الفتن خروج الدجال. والذي نفسي بيده لا يموت رجل وفي قلبه > مثقال حبة من حب قتل عثمان إلا تبع الدجال إن أدركه، وإن لم يدركه آمن به > في قبره" (٤).وذكره المحب الطبري (٥) وعزاه إلى السلفي الحافظ.وهذا > الإسناد موضوع والمتهم به أحمد بن مروان، صرح الدارقطني بأنه يضع الحديث. > لكن متنه ورد بإسناد مقبول (٦). [2, vol. 2, pp. 690-691] -- Translation: Ibn Asakir said: Abu al-Qasim al-Alawi informed us, that Rasha ibn Nazif informed us, that al-Hasan ibn Ismail informed us, that Ahmad ibn Marwan narrated to us, Zaid ibn Ismail narrated to us. Shababah ibn Sawwar narrated to us, Hafs ibn Mawraq al-Bahili narrated to us, from Hajjaj ibn Abi Uthman al-Sawwaf, from Zaid ibn Wahb, from Hudhayfah who said: > "The first of the tribulations is the killing of Uthman ibn Affan, and > the last of the tribulations is the emergence of the Dajjal. By the > One in whose hand is my soul, no man will die while having in his > heart even the weight of a grain's worth of love for the killing of > Uthman, except that he will follow the Dajjal if he encounters him, > and if he does not encounter him, he will believe in him in his > grave." Al-Muhibb al-Tabari mentioned it and attributed it to al-Salafi al-Hafiz. This chain of transmission is fabricated, and the one accused of it is Ahmad ibn Marwan - al-Daraqutni explicitly stated that he fabricates hadith. However, its text (content) has been transmitted through an acceptable chain of transmission. ----------------------------------------------------------------- **** – Ibn Kathir, Ismail ibn Umar. Al-Bidayah wa al-Nihayah (The Beginning and the End). Edited by Dr. Alaa Abd al-Rahman al-Jaziri, in cooperation with the Center for Research and Arabic and Islamic Studies in Marjouha. Akbara al-Ashir: Dar Hajr for Printing, Publishing, Distribution and Advertising. **** - Al-Subhi, M. A. A. Q. G. (2003). Fitnat maqtal Uthman ibn Affan radi Allah anhu [The tribulation of the killing of Uthman ibn Affan, may Allah be pleased with him] (2nd ed.). Deanship of Scientific Research at the Islamic University. (Original work published 1411 AH as Master's thesis, College of Da'wah and Fundamentals of Religion, Islamic University, Medina, Saudi Arabia)

Does this hadith exist? What is its source? > The Prophet Muhammad (peace be upon him) taught us that the best deed after believing there is no deity worthy of worship except God is "benevolent love towards people". > > The Arabic is al-tawaddudu ila al-nas. Which literally means love towards the people/humanity. > > [Reference: Tabarani. Graded: Hasan] This was posted by Hamza A. Tzortzis on Twitter .

There is a story that goes like this: Once the Second Caliph Umar, Omar bin Khattab told the people to not be excessive in mahr (bride price) and not to exceed four hundred dirhams. A woman protested and quoted Verse 4:20 of the Qur'an which says: >But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin? Caliph Omar immediately retracted his statement, saying that whoever wants to give an exorbitant mahr can give it. What is the authenticity of this hadith?