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The ruling of Israely (historical) narrations


In some of your answers, you have referenced some stories as Israely narrations; such as the story of Nabi Musa (‘alayhis salam) having a stomach ache and Nabi Sulayman (‘alayhis salam) wanting to feed the entire creation, so it is not wrong to quotes these stories?

I have come across the following Hadith also. Please comment on it also:

بَلِّغُوا عَنِّي وَلَوْ آيَةً، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلاَ حَرَجَ، وَمَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ

‘Convey [my teachings] to the people even if it were a single sentence, and tell others the stories of Bani Israel [which have been taught to you] for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the Jahannam.’

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Ruling of the narrations of a Hadith liar


1. Is it true that if a narrator of a Hadith said one lie in his life then all the Hadiths that he narrates are considered as a fabrications?

2. What if the narrator openly makes tawbah afterwards? Would his narration still be considered Mawdu’ (fabrication)?

3. If so doesn’t that mean that some fabricated Hadith could be true?

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Chapters found in a Jami'


As I understand, in order for a Hadith work to be classified as a Jami’, it must contain 8 topics.


1. Aqaid, 2. Ahkam, 3. Tarikh/Siyar, 4. Tafseer, 5. Manaqib, 6. Adaab, 7. Fitan.

My question is regarding the eighth topic. Some say it is Ashratus sa’ah, and others say Riqaq.

My understanding is that Ashratus sa’ah is included within Fitan thus making Riqaq the eight topic. However, due to some scholar not mentioning riqaq, and seperating fitan from ashratus sa’ah, I wanted to get some information regarding it.

JazakAllah Khayr.

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The strict rules of the Hadith Masters


I once heard in a lecture that the scholars of the past were very strict on grading the authenticity of the narrators of hadith.

The lecturer stated that there are some narrators who were graded as weak because they were seen eating while walking.

Also, some narrator was deemed weak because he was seen eating in public. Is this true? Would you be able to name the narrator who was deemed weak because of eating in public? Is there a reason for this other than it might make others desire the same food? Jazakallah.

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Ruling on untraceable Hadiths


I have read that some Hadiths are untraceable. What is the ruling on stories and Hadiths that cannot be found?

Should such Hadiths be propagate or abstinence be kept.

Jazakallah kayran for your efforts.

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Question regarding the chapters in Sahih Muslim


I read a book that mentions that it was the habit of early Muhaddithun to write very little of their own commentary and usually their books were filled with mainly the wordings of the Rasulullah (sallallahu’alayhi wasallam). So much so that Imam Muslim (rahimahullah)  did not even write a muqaddimah (introduction) and did not even mention any headings of the chapters (tarajim). 

But the copies which we have today do have both; the muqaddimah (intro) as well as the Titles of the chapters (tarajimul abwab).

Could you kindly clarify and exhibit some light on this issue?

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Imam Bukhari's terminology: 'fihi nazr'


 Respected Moulana, What is meant when Imam Bukhari (rahimahullah) says the following regarding a narrator?

‘fihi nazrun’ فيه نظر  or ‘Fi Hadithi nazrun'” في حديثه نظر

Jazakallahu khayran.

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