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?

I've heard that imam Bukhaari did not consider the hadith in sahih Muslim on fasting on the day of Arafat expiating 2 years worth of sins to be authentic. https://www.abuaminaelias.com/fasting-on-day-of-arafat-or-not/ > ...He was asked about fasting on the day of 'Arafa (9th of Dhu'I-Hijja), whereupon he said: It expiates the sins of the preceding year and the coming year. ... (Sahih Muslim ) Why was that?

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.

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.

I put a comment on instagram "jesus is god" just to troll , I'm a muslim and I did it out of stupidity, I deleted the comment right after Did I commit shirk? I hope allah forgives me

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."

"Abu Qatada reported that a person came to the Messenger of Allah (ﷺ) and said:How do you fast? The Messenger of Allah (ﷺ) felt annoyed. When 'Umar (Allah be pleased with him) noticed his annoyance, he said: We are well pleased with Allah as our Lord, with Islam as our code of life, and with Muhammad as our Prophet. We seek refuge with Allah from the anger of Allah and that of His Messenger. 'Umar kept on repeating these words till his (the Prophet's) anger calmed down. ..." Reference: Sahih Muslim 1162.01 In-book reference: Book 13, Hadith 252

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 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?

Ahadiths from 1628 to 1637 mention combining prayers in Sahih Muslim. I saw scholars on Huda TV and other places discuss some of these ahadiths, but I never heard of sahih muslim 1636 before: > 'Abdullah b. Shaqiq reported: Ibn 'Abbas one day addressed us in the afternoon (after the afternoon prayer) till the sun disappeared and the stars appeared, and the people began to say: Prayer, prayer. A person from Banu Tamim came there. He neither slackened nor turned away, but (continued crying): Prayer, prayer. Ibn 'Abbas said: May you be deprived of your mother, do you teach me Sunnah? And then he said: I saw the Messenger of Allah (ﷺ) combining the noon and afternoon prayers and the sunset and 'Isha' prayers. 'Abdullah b. Shaqiq said: Some doubt was created in my mind about it. So I came to Abu Huraira and asked him (about it) and he testified his assertion. (See also here ) Recently someone told me of this hadith. They made a convincing case for why combining Zhur and Asr prayers and Magrib and Isha prayers is allowed. However, As a sunni muslim, I wanted to ask if sunni scholars have addressed this hadith and it may have other meanings than the surface level meaning a laymen like me can derive. Surely this is such an important thing, so Imam Muslim and others would have talked about this hadith and made it clear to the muslim community.

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.

What are the consequences for non-Muslims living in a Muslim state if they refuse to pay the Jizya? According to Sahih Muslim : > If they refuse to accept Islam, demand from them the Jizya. If they > agree to pay, accept it from them and hold off your hands. If they > refuse to pay the tax, seek Allah's help and fight them. What does the Hadith mean by fight them? Does it involve blood, just seizure of property or enslavement of the women and children of the family? Please elaborate on all three (if applicable).

Did Imam Bukhari and Imam Muslim ever believe in Sahih hadiths that they did not put in their compilations? If they did, then why didn't they include them in their compilations?

Is it haram to name a woman Allah? This women's name is Allah Rakhe, and I don't know if it is haram or not. Doesn't Allah's name mean ''Creator of the universe''?

The Quran says: *"...When you are secure, offer the prayer duly, because the prayer has been prescribed to the believers as **linked to particular times.**"* (An-Nisa 4:103) And the times are defined also: *“Offer the prayer **from the decline (westwards shift) of the sun** till (the beginning of) the chill of the night, and during the accumulation of red lights of dawn. The accumulation of red lights of dawn is certainly visible.”* (Al-Isra 17:78) “Offer the prayer in **two parts of the daytime** and in the hours of the night that are closer to daytime...” (Hud 11:114) Start of Dhuhr is defined: *from the decline (westwards shift) of the sun* End of Asr is defined: *Offer the prayer in two parts of the daytime*, therefore end of asr is end of daytime. But the line between of those two parts of the daytime (end of dhuhr/beginning of asr) is nowhere cleary defined. The Prophet also combined sometimes those prayers without being on a journey or having fear of anything: Narrated from Ibn Abbas: *“The Messenger of Allah combined Dhuhr and Asr, Maghrib and Isha. There was **no fear, no journey**.”* (Muslim, Prayer of the travelers, 6/59) And there are five furhter ahadith on that: (Muslim, Prayer of the travelers, 6/60, 6/65, 6/66, 6/68) **Is it allowed to combine those prayers without being on a journey or without having any excuse (having fear of something)?**

Sahih muslim says Eesa will descend and lead muslims in prayer. >Abu Hurayra (R.A) reported as Allah's messenger (Saw) as saying "The last hour will not come until the romans will land at Al- A'maq or in Dabiq.......... the time of prayer shall come and Jesus (PBUH) would descend and ***lead them in prayer***......" (Muslim ) sahih muslim, ibn majah have recorded a narration where mahdi leads Fajr. > Eesa, son of Maryam (Mary) will descend, and their leader [i.e. the leader of Muslims] will say: “Come and lead us in the prayer.” Thereupon, ‘Eesa would say: “No, you yourselves are leaders over one another. He will say that in view of the honour that Allaah has bestowed on this Nation.” (Muslim ). My Question is the second hadith a specific case of general hadith at one. Since narration exists to prove eesa will be ruler for 40 years. Islamqa.info says one part of revelation can make another part specific. https://www.google.com/amp/s/islamqa.info/amp/en/answers/138742

“Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.” Narrated by Muslim in his Saheeh. what does ''if he cannot'' mean? does it mean, iff he is **Physically** incapble of changing the evil or just **perosnally** hesitant to speak up ...?.. can someone please give me an example.. and explain what the prophet sallallahu alaihi wa sallam menat by ''if he cannot'' . **also Question 2** : according to this hadith , is it permissible to stay silent and only hate it with his heart?

Sahih al-Bukhari 3821: > Once Hala bint Khuwailid, Khadija's sister, asked the permission of > the Prophet to enter. On that, the Prophet remembered the way Khadija > used to ask permission, and that upset him. He said, "O Allah! Hala!" > So I became jealous and said, "What makes you remember an old woman > amongst the old women of Quraish an old woman (with a teethless mouth) > of red gums who died long ago, and in whose place Allah has given you > somebody better than her?" This website has the response of the Prophet Muhammad (peace and blessings be upon him): > "Allah did not give me someone in her place. She believed in me when > people denied me, she believed me, when people did not, she supported > me with her money, when people deprived me, Allah has blessed me with > her children and deprived me of the children of people." The website quotes that: Musnad Imam Ahmad 41/356 No. 24864, the verfiers of Hadith graded it as authentic. Is it the case that Bukhari or Muslim do not have the response of the Prophet Muhammad, or that I cannot find it? (Several website has given the further comment of Aisha, that with respect to Khadija, she kept quite after that incident.)

Is there a collection of all Sahih-Bukhari and Sahih-Muslim hadith about hijab/covering of women? I didn't get clear answers to [this question](https://islam.stackexchange.com/questions/71802/where-does-quran-or-authentic-hadith-say-that-women-have-to-cover-everything-exc) , so I was looking for a place where all authentic hadith related to the subject would be, so that I could study myself?