I have a question about Hadith 3199, Book 59, Hadith 10. In there is told by Abu Dar that he heard from Muhammad(pbuh) that the sun at sunset travels to the Throne of Allah and has to get permission before it is allowed to rise up again. It ends with telling that that is is what verse 36:38 of the Quran is refering to. Is this a correct Hadith? The chain must be correct to make it inside Sahih Bukhari and the narrator must be a trustworthy person. But is it possible that he heard it wrong from Muhammad(pbuh), misunderstanded it or even confused it with other things? In the past it would not be as strange as it is now in this scientific age. We know now that the earth rotates around the sun and around itself. It is not the sun that goes around the earth. The day that the sun comes up from the west will be caused by the earth that starts to rotate in the opposite way. And the sun too is moving inside the Milky Way galaxy and I though that the verse in the Hadith refers to that last movement instead of refering to the sunset and the sunrise. We also know that the sun at sunset is still shining at the opposite part of the earth. If we think at night that the sun went to the Throne of Allah what should the people at the other side of the earth think while for them it is day on that same moment? Is it just me who does not understand how that is possible, or is science not that far yet, or is it symbolic? Can it be misunderstood and narrated by a good man through a correct chain?

There is a famous hadith about embroy in womb mentioning alaqa,mudgah and nutfa stage.Ref:bukhari 3208.Here in this hadith it states"إِنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، " and translation is "Creation of each of you is put together in the womb for 40 days".I know some scholars say that alaqa,Mudgah and nutfa all happen in the 40 days it is not 120 days. Interpretation of 40 days is acurate according to modern science.But my question is how can we explain the Gathering of Creation in Womb for 40 days?what is actually gathered in the womb if we interpret the hadith in a way that all stages take place in the same 40 days not individually 40 days?

> حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، أَخْبَرَنَا حَنْظَلَةُ، عَنْ > سَالِمٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله > عليه وسلم قَالَ ‏ "‏ لأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ > لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا ‏"‏‏.‏ > > Narrated Ibn `Umar: The Prophet (ﷺ) said, "It is better for a man to > fill the inside of his body with pus than to fill it with poetry." > > Sahih al-Bukhari 6154 https://sunnah.com/bukhari:6154
How is this Hadith interpreted? Is poetry haram?

the two hadith in question are ( Aisha and the 11 housewives) ->[Sahih al-Bukhari 5189 Book 67, Hadith 123](https://sunnah.com/bukhari/67/123) & ->[Sahih Muslim 2448a Book 44, Hadith 135](https://sunnah.com/muslim:2448a) & ->[Ash-Shama'il Al-Muhammadiyah 252 Book 38, Hadith 1](https://sunnah.com/shamail:252) : 'A'isha reported that (one day) there sat together eleven women making an explicit promise amongst themselves that they would conceal nothing about their spouses. ... The tenth one said: My husband is Malik, and how fine Malik is, much above appreciation and praise (of mine). He has many folds of his camel, more in number than the pastures for them. When they (the camels) hear the sound of music/lute/tambourine/flute ( الْمِزْهَرِ) they become sure that they are going to be slaughtered. قَالَتِ الْعَاشِرَةُ‏:‏ زَوْجِي مَالِكٌ، وَمَا مَالِكٌ مَالِكٌ خَيْرٌ مِنْ ذَلِكِ، لَهُ إِبِلٌ كَثِيرَاتُ الْمَبَارِكِ، قَلِيلاتُ الْمَسَارِحِ، إِذَا سَمِعْنَ صَوْتَ الْمِزْهَرِ ، أَيْقَنَّ أَنَّهُنَّ هَوَالِكُ .... So basically, my logic tells me that the people of Mecca/Medina apparently listened to the sound of the flute/lute/tambourine before they would slaughter camels and have dinner festivals (and this practice happened during the jahil, ignorance, time peroid and while the prophet was sill alive). Mizhar (الْمِزْهَرِ) means lute or a string instrument like a guitar or oud but can also mean tambourine or flute (مِزْمرِ) was mentioned in another narration. There is not mention of silk, wine, or sexual intercourse in the hadith above just only the musical insturment and feast gathering (since all hadith on the prohibition of musical interments always include prostitutes and alcohol). Because the 5590 hadith in bukhari mentions after the death of prophet Muhammad (pbuh) people will legalize the four things (silk, wine, fornication, musical instruments). But the musical insturments is happening during the time of the prophethood according the the above hadith, so how do we interpert ma'azif ( وَالْمَعَازِفَ ) if apparently wind and string insturments are supposedly haram, but here string instruments are being used when slaughtering camels? The prophet pbuh did not condemn festivals/dinner gatherings with music involved in authentic hadith. And the hadith above is authentic in both Bukhari and Muslim unlinke the 5590 hadith in bukahri which is only authentic is bukhari collection (and some scholars criticized it's authenticity). neither Aisha nor prophet muhammad (pbuh) critized the tenth wife or abu malik for playing the mizhar (الْمِزْهَرِ) so are insturments haram? And what does this mean for the alleged consensus that all companions of the prophet pbuh believed that music was sinful. Does this hadith cancel the consensus notion?

Today I was reading a few Hadith in Arabic I have read before many times before online and I noticed I did not remember some words in the Hadith. (I unfortunately do not have any physical Hadith books for reference.) This is a bit concerning, but I want to know for sure if there is a mistake on the websites, or if it's something with me. Brothers and sisters outside of the US and/or with access to a physical Hadith book, can you verify if the Arabic text in these hadith are not mistaken? Also what can I do to verify the text when I have such suspicions? Sahih Muslim 157c Text: لاَ تَقُومُ السَّاعَةُ حَتَّى يَكْثُرَ الْمَالُ وَيَفِيضَ حَتَّى يَخْرُجَ الرَّجُلُ بِزَكَاةِ مَالِهِ فَلاَ يَجِدُ أَحَدًا يَقْبَلُهَا مِنْهُ وَحَتَّى تَعُودَ أَرْضُ الْعَرَبِ مُرُوجًا وَأَنْهَارًا Latter half of Sunan Ibn Majah 63 Text: ثُمَّ قَالَ يَا مُحَمَّدُ مَا الإِحْسَانُ قَالَ ‏"‏ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنَّكَ إِنْ لاَ تَرَاهُ فَإِنَّهُ يَرَاكَ ‏"‏ ‏.‏ قَالَ فَمَتَى السَّاعَةُ قَالَ ‏"‏ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ ‏"‏ ‏.‏ قَالَ فَمَا أَمَارَتُهَا قَالَ ‏"‏ أَنْ تَلِدَ الأَمَةُ رَبَّتَهَا ‏"‏ ‏.‏ قَالَ وَكِيعٌ يَعْنِي تَلِدُ الْعَجَمُ الْعَرَبَ ‏"‏ وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبِنَاءِ ‏"‏ ‏.‏ قَالَ ثُمَّ قَالَ فَلَقِيَنِي النَّبِيُّ ـ صلى الله عليه وسلم ـ بَعْدَ ثَلاَثٍ فَقَالَ ‏"‏ أَتَدْرِي مَنِ الرَّجُلُ ‏"‏ ‏.‏ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ ‏.‏ قَالَ ‏"‏ ذَاكَ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ مَعَالِمَ دِينِكُمْ ‏"‏ ‏.‏ Jami` at-Tirmidhi 2181 Text: وسلم ‏ "‏ وَالَّذِي نَفْسِي بِيَدِهِ لاَ تَقُومُ السَّاعَةُ حَتَّى تُكَلِّمَ السِّبَاعُ الإِنْسَ وَحَتَّى تُكَلِّمَ الرَّجُلَ عَذَبَةُ سَوْطِهِ وَشِرَاكُ نَعْلِهِ وَتُخْبِرَهُ فَخِذُهُ بِمَا أَحْدَثَ أَهْلُهُ مِنْ بَعْدِهِ

The Messenger of Allah, peace and blessings be upon him, said, >“Every one of you is a shepherd and is responsible for his flock. The leader of people is a guardian and is responsible for his subjects. A man is the guardian of his family and he is responsible for them. A woman is the guardian of her husband’s home and his children and she is responsible for them. The servant of a man is a guardian of the property of his master and he is responsible for it. No doubt, every one of you is a shepherd and is responsible for his flock.” > >Source: Ṣaḥīḥ al-Bukhārī 7138, Ṣaḥīḥ Muslim 1829 From this hadith please elaborate on the difference between role of man and a woman, what is meant by being a "guardian" and by responsibility of "husband's home"? Please provide the source too for your answer.

**"....***As for the resemblance of the child to its parents: If a man has sexual intercourse with his wife and gets discharge first, the child will resemble the father, and if the woman gets discha***rge first, the child will resemble her. ...."** Reference : Sahih al-Bukhari 3329 In-book reference : Book 60, Hadith 4 That would mean that if the man had an orgasm first, the child would resemble the man. But that doesn't make sense, scientifically, it doesn't make any difference who comes first.

> Narrated Jabir bin 'Abdullah: I heard Allah's Apostle, in the year of > the Conquest of Mecca, saying, "Allah and His Apostle made illegal the > trade of alcohol, dead animals, pigs and idols." The people asked, "O > Allah's Apostle! What about the fat of dead animals, for it was used > for greasing the boats and the hides; and people use it for lights?" > He said, "**No, it is illegal**." Allah's Apostle further said, "May Allah > curse the jews, for Allah made the fat (of animals) illegal for them, > yet they melted the fat and sold it and ate its price." > > **Sahih Bukhari** > Book 34, Hadith 438 is this rule still in practice?

I was reading Sahih Bukhari, and stumbled upon the following hadith in Volume 6, Book 60, Number 61: > Allah's Apostle said, "We have more right to be in doubt than Abraham > when he said, 'My Lord! Show me how You give life to the dead.' He > said, 'Do you not believe?' He said, 'Yes (I believe) but to be > stronger in Faith.' "(2.260) What exactly is the message of this hadith? It seems to suggest, to me, that being skeptical towards afterlife, or being skeptic in belief (at least to some degree) is a sensible position. Is it correct, or am I misinterpreting this hadith?

I am looking for some of the ahadiths quoted by Mustadrak al-Hakim and are found in both muslim and bukhari or in one of them.

Can someone give me the reference to the hadith which presents this dua? 'Abdallah ibn 'Abbas reported that the Prophet, peace be upon him, prayed to Allah, "My Lord, help me and do not turn against me. Grant me victory, and do not grant victory over me. Plan on my behalf and do not plan against me. Guide me, and make the guidance easy for me. Grant me victory over those who act wrongfully toward me. O Allah, make me grateful to You, mindful of You, in awe of You, devoted to your obedience,humble, penitent, and ever turning to You in repentance. My Lord, accept my repentance, wash away my sins, answer my supplication, clearly establish my evidence, guide my heart, make my tongue true, and draw out malice from my breast."

Both al-Bukhari (in the Book of Wedlock, Marriage (Nikaah) / Chapter: To treat the family in a polite and kind manner ) and Muslim (in The Book of the Merits of the Companions / Chapter: The Hadith Of Umm Zar ) have quoted this long hadith -here just a shortened version-: > 'A'isha reported that (one day) there sat together eleven women making an explicit promise amongst themselves that they would conceal nothing about their spouses. **The first one said**: My husband is a sort of the meat of a lean camel placed at the top of a hill ...**The second one said**: My husband (is so bad) that I am afraid I would not be able to describe ... . **The third one said**: My husband is a long-statured fellow (i. e. he lacks intelligence). .... **The fourth one said**: My husband is like the night of Tihama .... **The fifth one said**: My husband is (like) a leopard as he enters the house .... **The sixth one said**: So far as my husband is concerned, he eats so much that nothing is left back... . **The seventh one said**: My husband is heavy in spirit, having no brightness in him ... . **The eighth one said**: My husband is as sweet as the sweet-smelling plant .... **The ninth one said**: My husband is the master of a lofty building ... . **The tenth one said**: My husband is Malik .... **The eleventh one said**: My husband is Abu Zara'. How fine Abu Zara' is! He has suspended in my ears heavy ornaments and ... that my sinews and bones are covered with fat. So he made me happy. He found me among the shepherds living in the side of the mountain, and he made me the owner of the horses, camels and lands and heaps of grain and he finds no fault with me. ... . The mother of Abu Zara', how fine is the mother of Abu Zara'! Her bundles are heavily packed ... and the house quite spacious. So far as the son of Abu Zara' is concerned, his bed is as soft as a green palm-stick drawn forth from its bark .... So far as the daughter of Abu Zara' is concerned ... . As for the slave-girl of Abu Zara', how fine is she; .... One day Abu Zara' went out (of his house) when the milk was churned in the vessels, that he met a woman, having two children like leopards playing with her pomegranates under her vest. He divorced me (Umm Zara') and married that woman (whom Abu Zara') met on the way. I (Umm Zara') later on married another person ... he bestowed upon me many gifts ... and said: Umm Zara', make use of everything and send forth to your parents (but the fact) is that even if I combine all the gifts that he bestowed upon me, they stand no comparison to the least gift of Abu Zara'. 'A'isha reported that Allah's Messenger (ﷺ) said to me: I am for you as Abu Zara' was for Umm Zara'. Now I have a few questions about this hadith: - The hadith seems like a story told by 'Aisha and the only real hadith-related words is the comment of our Prophet () "I am for you as Abu Zara' was for Umm Zara'", is this correct? Maybe one of the arguments to explain this is the language used which seems a bit more complex than in most ahadith. - Is there any explanation or comment, why the hadith was arranged by al-Bukhari in a chapter about marriage and manners between spouses while Muslim arranged it in a chapter about the virtuous of the sahabah? - What is the quintessence of this hadith? - Why is it known as hadith Umm Zar'a while we don't even know the name of the 11th woman?

In this digital databas e of the book Duafai Sagir (الضعفاء الصغير) from Buhari, I have found the following part in باب النون, in note 388, where Buhari express his strong critic against Imam Abu Hanifa: > قال: كان ينقض الإسلام عروة عروة، وقال يعني الثوري: ما ولد في الإسلام مولود أشأم منه. and > لا يدخلها الدجال ولا الطاعون، وهو دجال من الدجاجلة But if I open another digital database (Wikisource ) for the same book, Duafai Sagir (الضعفاء الصغير) from Buhari,the باب النون is shorter, it only goes up until point 384: Is there more version of the book? Or was it censored because of the severe critic against Imam Abu Hanifa? Can somebody please explain that to me? Which version is accepted by scholars?

In my answer on https://islam.stackexchange.com/questions/7864/what-are-the-terms-of-that-which-has-reached-tawatur I've tried to address the topic of the conditions of al.-Bukhari and Muslim. I've also posted a related question: https://islam.stackexchange.com/questions/45275/what-exactly-are-the-conditions-of-al-bukhari-and-muslim I'm certainly not a scholar nor do I have deep knowledge in 'ulum al-Hadith. But I suppose that the conditions of al-Bukhari and Muslim must either have been quoted by both in some of their books (not necessary in the books known as the sahihs ... the correct full title of what is known as sahih al-Bukhai is quoted in my answer here https://islam.stackexchange.com/questions/2419/is-sahih-al-bukhari-considered-as-100-authentic-by-sunni-scholars) . Or later scholars have deduced them I strongly believe they were quoted by al-Bukhari and Muslim themselves. But as I know that both of them have quoted ahadith of da'if narrators I'd like to know whether they always followed their own condition in their major works (I suppose all consider the both sahihs as such, as I'm at least aware of many other works of al-Bukhari) or did it occur that they added or quoted a hadith which doesn't follow their own conditions? (Is it possible to explain why?) If so are these ahadith known, and what is their amount?

There has been much debate among deobandi and baralvi of salat o salam, but both sect belong to Sunni. However there are one sect who say companions of prophet Muhammad(PBUH) use to recall salat o salam. **Question:** is it true and is it permissible to call mehfil(gathering) in which all people gather and read salat o salam and other verses from Qur'an?

Some of them are saying that Sahih Al-Buhari and Sahih Muslim are the only sahih hadih books. Than what about the books like Thirmidhi and Abu-Dawud etc.

For most Muslims, Muhammad al-Bukhari's collection (i.e. Sahih Bukhari) is considered among the most trusted — if not *THE* most trusted — and authentic collection of hadith. Are the original copies of his books still available, either in their original physical form or in photographic (i.e. not manual) reproductions? If so, where can they be found?

I have the book of summarised Sahih Al bukhari my question is can I touch it without wudu

Why does [Sahih al-Bukhari 304](https://sunnah.com/bukhari:304) says that women are less religious and intelligent than men? Narrated by Abu Sa`id Al-Khudri: > Once Allah's Messenger (ﷺ) went out to the Musalla (to offer the prayer) of `Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Messenger (ﷺ) ?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Messenger (ﷺ)! What is deficient in our intelligence and religion?" He said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion."

As-Salaumu Alaykum! Please provide proof from Al-Qur'an and/or saheeh hadith which support Zuhr and Asr prayers are to be prayed silently. There are two proofs that suggest that Muslims should read Zuhr, Asr and all other mandatory prayers in a audible range ## 1. Allah suggest that prayer be read in a moderate tone in [17:110] > Say, ‘Invoke “Allah” or invoke “the All-beneficent.” Whichever [of His Names] you may invoke, to Him belong the Best Names.’ **Be neither loud in your prayer, nor murmur it, but follow a middle course between these.** [Al-Qur'an, Surah 17:110 ] Hence Muslims are directly instructed by ALLAH Subhana Wa Talla to read their prayers in a moderate audible tone ? I believe that Al-Qur'an prevails everything, while Sunnah clarifies. ## 2. [Sahih al-Bukhari #762] impiles that Prophet Mohamed (saw) recitation in Zuhr and Asr was audible It was narrated by Abdullah bin Abi Qatada that: > My father said, "The Prophet (ﷺ) used to recite Al-Fatiha along with another Sura in the first two rakat of the Zuhr and the `Asr prayers and at times a verse or so was audible to us." > >Reference : Sahih al-Bukhari #762 --- I have found NO RELIABLE HADITH which instructs Muslim to read Zuhur or Asr - silently. In fact contradicting ALLAH in 17:110 - would be a deviation from faith. So I kindly ask to provide dalil, proof, references to Al-Qur'an and/or reliable hadith on the basis of which Zuhur and Asr are conducted without audible recitation of Al-Qur'an.