I've heard this from Sh. Umar Faruq Abd-Allah but I can't find anything online about it. He says we made tawaf around the Throne in the company of our friends and loved ones in the dunya.

I recently came across the following Hadith and was wondering if anyone has a collection of Hadith from Imam Jaffar or Imam Baqir to Hazrat Ali in the Sunni Hadith collections. Would be very interesting to see that chain of isnad. ***Imam ‘Abdur Razzaq (rahimahullah) has recorded this Hadith on the authority of Muhammad Al Baqir (rahimahullah); the great-grandson of Sayyiduna ‘Ali ibn Abi Talib (radiyallahu ‘anhu). Muhammad ibn ‘Ali ibn Husayn (rahimahullah) reported that Rasulullah (sallallahu ‘alayhi wa sallam) said: “It is ill-mannered/discourteous that I am mentioned in the presence of an individual and he does not invoke blessings [salutations/durud] upon me.” (Musannaf ‘Abdur Razzaq, Hadith: 3121) ‘Allamah Sakhawi (rahimahullah) has declared the narrators reliable (thiqat). (Al Qawlul Badi’, pg. 311. Also see: Nataijul Afkar, vol. 4 pg. 36)***

Ibn Hanbal often quotes chains originating from Abdullah ibn Dinar Al-Bahrani. I have not been able to obtain any information about him. According to the length of the chains, he must have lived in the 2nd generation after Muhammad ﷺ, probably at the same time as his well-known homologue Malik ibn Dinar al-Basri (whom Ibn Hanbal also quotes, with distinguishable chains, so that it can be excluded that they are identical). He may be counted among the tabiun. Does anyone know details of his life, knowledge and relationships?

In the history of hadith sciences, who was the first scholar to grade an isnad? When was the first use of the concept?

Is the famous letter (filled with parental advice) attributed from Ali to his son al-Hasan an authentic piece? I am not aware of an isnad or a physical manuscript. Here's a link: https://www.al-islam.org/articles/letter-father-son-last-will-ali-ibn-abi-talib

In hadith collections, the isnad is quoted starting from the last in chain back to the first, e.g. حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ Abdullah bin Yusuf related from Malik, from Hisham bin Aroua, from his father, from Aisha In this chain, the hadith was first passed down by word of mouth, and then written down. My question: In particular in the practice of Bukhari and Muslim, is the last in chain (in the example Abdullah bin Yusuf) always the first who has written down the hadit or does the chain include written collections/pre-collections? If the isnad contains written transmission, is it known by whom the hadith was first written down? ---------- Related questions: https://islam.stackexchange.com/questions/24469/how-can-one-check-isnad https://islam.stackexchange.com/questions/49967/how-can-scholars-of-jarh-and-taadil-be-certain-about-the-identity-of-a-narrator

O Ka'b, relate to us something from the Messenger of Allah." Ka'b said: "When a man came and said to the Prophet of Allah, 'Seek rain for the tribe of Muzhar,' I heard the Prophet say: 'You are a bold man. You want me to seek rain for the tribe of Muzhar?' The man said: 'O Messenger of Allah, you have sought victory from Allah and He gave you victory. You supplicated Allah and He answered you.' The Messenger of Allah raised his hands and said: 'O Allah, give us a saving rain, good and productive, general and heavy, now and not later, beneficial and not harmful.' Allah responded to his supplication. It was not long before the people came complaining about the profusion of rain, and damage to their dwellings. The Messenger of Allah raised his hands and said: 'O Allah, around us and not upon us.' The clouds began dispersing left and right. Apparently it is found in ahmad and ibn hajar but i cannot find the isnad in English. Thank you

I need help with the following variants : >.....Then it is said to him: 'Sleep.' So he said: 'Can I return to my family to inform them?' They say: '**Sleep as a newlywed, whom none awakens but the dearest of his family, until Allah resurrects him from his resting place.**'" ([Jami' at-Tirmidhi](https://sunnah.com/tirmidhi:1071)) And.... >.....He will say: Leave me so that I may go and give glad tidings to my family. He will be told: Dwell. ([Sunan Abu Dawud](https://sunnah.com/abudawud:4751)) Is the former as correct as the latter? It's graded Hasan while the latter is Sahih and without the highlighted part. From whom is this addition narrated and is it accurate?

Ibn 'Abbas said, "yuharrufuna" (4:46) means "they remove". No one removes the works of one of the Books of Allah Almighty, but they twist them, interpreting them improperly. " Sahih Al Bukhari, Book of Tawhid, Hadith 55 Ibn Kathir also quotes this hadith in his commentary on Surah 4:147 I was told that it is not authentic because there is no Isnad, but it is just commentary on Surah 85:21-22

I came across a certain information regarding the aftermath about the battle against a tribe called Banu Hawazin and that is, "Muhammad(pbuh) gave a girl called Zaynab bint Hayyan to Uthman ibn Affan(R.A). Uthman(R.A) had sexual intercourse with her and she detested him." The source of this information is Al-waqidi's kitab al-maghazi(Rizwi Faizer's version) page no. 462 https://books.google.com/books?id=gZknAAAAQBAJ&pg=PA462 I know that Al-waqidi is rejected by Hadith scholars but what I want to know is that, is Al-Waqidi the sole source of this information or did anyone else narrate it through authentic chain of transmitters?

In a few narrations in Imam Malik's muwatta, a sanad from Malik to Abu Hurayra, through Abu Zinad and al-Araj, is present. An example is hadith 66 in book 2: > وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ **أَبِي الزِّنَادِ**، عَنِ **الأَعْرَجِ**، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا شَرِبَ الْكَلْبُ فِي إِنَاءِ أَحَدِكُمْ فَلْيَغْسِلْهُ سَبْعَ مَرَّاتٍ ‏"‏ ‏.‏ Which people exactly are referred to by the names الزِّنَادِ and لأَعْرَجِ? Thanks, Umar

#The hadith:# > Narrated 'Abdullah bin Mas'ud (May Allah be pleased with him): >> The Messenger of Allah (ﷺ) said: >>> "Indeed the Shaitan has an effect on the son of Adam, and the angel also has en effect. As for the Shaitan, it is by threatening evil repercussions and rejecting the truth. **As for the effect of the angel, it is by his promise of a good end and believing in the truth. Whoever finds that, let him know that it is from Allah, and let him praise Allah for it.** Whoever finds the other then let him seek refuge with Allah from the Shaitan (the outcast) then recite: >>>> Shaitan threatens you with poverty and orders you to commit Fahisha (2:268)." > — Reference: Jami' at-Tirmidhi English reference : Vol. 5, Book 44, Hadith 2988 Arabic reference : Book 47, Hadith 3256 #View of Imam Tirmidhi:# **Imam Tirmidhi** said: > هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ وَهُوَ حَدِيثُ أَبِي الأَحْوَصِ لاَ نَعْلَمُهُ مَرْفُوعًا إِلاَّ مِنْ حَدِيثِ أَبِي الأَحْوَصِ ‏.‏ > Translation (from an English PDF copy ): >This Hadith is Hasan Sahih (this word (Sahih) is absent in the text) **Gharib**. It is a narration of Abü Al-Ahwas, **we do not know of it being Marfu' except through the narration of Abū Al-Ahwas**. > — After narrating the hadith So it seems that this Marfoo' hadith is only found through the narration of Abū Al-Ahwas. #View of other Muhaddith:# This hadith is classed as **Dai'f** by **Darussalam - Hafiz Zubair 'Ali Za'i** (May have mercy on him), also by **Albani** (May have mercy on him) in his book- **Mishkat (المشكاة), 74** and **Dai'f al-Jami' al-Sagher (ضعيف الجامع الصغير), 1963** . And I've noticed that some take this hadith as evidence for the concept of the number of angel with each person being 5 and the 5th one whispering goods into the ear, but many scholars deny this concept. For example: **Ismail Ibn Kathir** (May have mercy on him) said: > There are two angels, one to the right and one to the left of each person, recording the deeds. The angel to the right records the good deeds, while the angel to the left records the evil deeds. There are also two angels that guard and protect each person, one from the back and one from in front. Therefore, there are **four angels that surround each person** by day and they are replaced by four others at night, two scribes and two guards. > — Tafsir Ibn Kathir of Surah Raa'd (13) : 11 This view is also favoured by Islam Q&A website . Maybe the hadith is Dai'f that's why, this concept is rejected. #The Problem:# But I couldn't find the reason for this hadith being Dai'f in those links of the books. In fact, there must be any reason for classifying this hadith as Dai'f. There may be any untrustworthy or unknown narrator or any gap in the chain of narrators or any other reason. But I couldn't find it. And through the view of Imam Tirmidhi, it's not clear that for Abul Ahwas, the hadith is dai'f, nor did Imam Tirmidhi directly say it. So it is not possible to be certain. So I want to be clear on this topic. And I would like to know why this hadith is classed as Dai'f. I hope that someone will be able to answer my question. Jazzak Allah Khair.

To verify the hadith one have to verify isnad. My question is how to check Isnad? mean to say is there any early book of Islam (Authentic) in which the series of connection between narrator are written? How we know that Imam bukhari's father was taught by Imam malik and Imam Malik & Imam Abu Hanifa was taught by Imam Jaffar us Sadiq? or Hazrat Abu Baker (r.a) or Hazrat Usman (r.a) or Hazrat Abu Hurarah was companion of Prophet Muhammad (P.U.B.H)? Please don't get me wrong I am a Muslim but I am really confused that how the scholar of hadith even now a days can analyze the connection between Isnad? Please clarify with reference to the History books written during the golden era of Islam?

It is wide spread that one may refer to da'if ahadith on topics that are neither about halal and haram nor fiqh nor 'aqidah ... (basically anything related to rulings). For example when it comes to good deeds or behaviour etc. we may use or rely on da'if hadith... It also seems that historians were usually not taking the isnad of a hadith too seriously. I'm not sure about how traditions that have been narrated from the sahabah that would in first place be considered as athar are qualified. This leads to the assumption/question do scholars make differences in their analysis and criticism and examination and qualification of ahadith based on categories dependent on for example the content? If so how this difference look like? And what is the reason/evidence for doing so?

As-salaamu 'alaykoum, Is there an online ressource where one can check the complete sanad of ahadith ? I have checked the links given in this question and searched through Google but there is nothing showing complete sanad in english. Thank you.

On another question , Sayyid mentioned four things someone could say to report how a saying of the prophet came to them through someone else: - "from - An عَنْ" - "he narrated to us - hadthna حَدَّثَنَا" - "he informed us - akhbarna أخبارنا" - "I heard - samitu سَمِعْتُ" What exactly do each of these signify? How do they differ?