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(Hadith Number - Comment)

2 Hasan according to al-Arna'ut.
4 Imam Dhahabi mentions that this narration from Hakim is upon the conditions of Muslim and Bukhari.
8 There is dispute over the authenticity of the narration due to the mention of "the companions of Mu'adh" in the chain. Though some scholars of hadith have claimed this means that there is an unknown person in the chain, other such as Imam ibn Qayyim argue that all the companions of Mu'adh were known to be trustworthy and the fact that the narration mentions them as a collective does not weaken the chain and can in fact be considered to strengthen it. (In addition the narration has been met with acceptance by the scholars of fiqh).
13 According to al-Arna'ut the chain of narration from ibn Hibban is upon the conditions of Muslim and Bukhari.
15 Sahih hadith with similar wording in Bukhari.
16 Hakim mentioned it as having correct chain of narration, but Imam Dhahabi did not mention them in his summary. The chain in Ahmed has an unnamed narrator in it, Arna'ut ruled it to be weak from the chain. Ibn Katheer felt that the narration was correct, in part due to the matan matching the actions and behaviour of Abu Bakr as-Siddiq(ra).
19 Imam Dhahabi confirms the narration as being sahih.
20 Imam Dhahabi comfirms the opinion of Hakim that the chain is sahih, and al-Bani states the chain in ibn Maja is hasan.
22 al-Bani considered it as sahih.
24 Tirmidhi graded it as hasan sahih, and al-Bani claims it is sahih.
25 al-Bani graded it as weak, but it has been used (and therefore considered good enough for istidlaal) by the fuquha including the muhaddith faqih Imam ibn Qayyim who used the narration with the same chain in his book on the ahkam of ahl-dhimma
26-27 The first chain in Ahmed is sahih according to al-Arna'ut, and both from ibn Maja are graded as sahih by al-Bani.
31 Hakim stated that the chain was all sahih, and al-Arna'ut has said it is a jayyid (good) chain.
32-33 According to al-Haythami, the narrators in the first chain are all trustworthy, except for Abu Ghailan al-Shaybani who was majhool to him. The chain of the narration from ibn Hibban has been graded as strong by al-Arna'ut.
35-36 The first narration is sahih according to al-Boosairi, while the second is disputed, and is mentioned here along with the first, since the first is affirms its meaning even if the chain is not free from weakness.
38 The narration from Ahmed is correct on the condition of Muslim and Bukhari, and similar narrations are found in both.
39 According to al-Arna'ut the narration is sahih upon the condition of Muslim.
40 The narration is sahih on the condition of Muslim according to al-Arna'ut.
41 The part of the narration in Tirmidhi (the first half of this text) has been graded as sahih by al-Bani, al-Haythami has said that the narrators in one of the chains from Ahmed are all from the sahih narrators except for Hasan bin al-nakhai who is trustworthy - and Imam Dhahabi said he is correct in hadith.
44 The chain in ibn Hibban is hasan according to al-Arna'ut.
46 There is a similar narration found in Muslim, and the chain in ibn Hibban is sahih.
53-54 The first narration is sahih, and the second is declared as sahih by Hakim and its meaning is in conformity with the implication of the first.
55 The narration is considered sahih, and is also found in ibn Hibban and Ahmed.
56 There are several versions of the narration from various chains and narrators which can be found in Ahmed, Tirmidhi, Kanz al-Ummal and other books.
57 The chain in ibn Hibban is graded as hasan by al-Arna'ut.
58 The narration is considered sahih by ibn Hibban, al-Arna'ut claims that the narration in Ahmed is hasan li ghairihi with the weakness is the chain due to 'Asim bin umar bin uthman being majhool (unknown), but ibn Hibban mentions him in his book "al-thiqqat".
60 The chain is approved as hasan according to al-Munawi, but weak according to al-Arna'ut.
62 Hasan according to al-Arna'ut.

(As noted, some of the above narrated narrations are not agreed upon, and not all opinions are mentioned in the notes, since the intention was for brevity and not to do a detailed investigation. There is a basis for all the narrations mentioned, and there is nothing controversial in terms of content mentioned, and May Allah forgive any shortcomings)

Hadith with commentary, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
View Sixty Sultaniyya Hadith with Commentary

Daily Column  -  28 Dhil-Qaada 1438

Daily Hadith: 21st August 2017

Narrated: Abu Suhail
from his father, that he heard Talhah bin Ubaidullah say: “A man from the people of Najd came to the Messenger of Allah (saw) with unkempt hair. We could hear him talking loudly but we could not understand what he was saying until he came closer. He was asking about Islam. The Messenger of Allah (...
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Selected Hadith Commentary

Narrated: Abu Huraira
that a man said to the Prophet, sallallahu 'alayhi wasallam: "Advise me! "The Prophet said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet said in each case, "Do not become angry and furious." [Al-Bukhari; Vol. 8 No. 137]
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Fortress of the Muslim

Remembrance said in the morning and evening
اللّهُـمَّ إِنِّـي أَصْبَـحْتُ أَُشْـهِدُك ، وَأُشْـهِدُ حَمَلَـةَ عَـرْشِـك ، وَمَلائِكَتِك ، وَجَمـيعَ خَلْـقِك ، أَنَّـكَ أَنْـتَ اللهُ لا إلهَ إلاّ أَنْـتَ وَحْـدَكَ لا شَريكَ لَـك ، وَأَنَّ ُ مُحَمّـداً عَبْـدُكَ وَرَسـولُـك .(أربع مرات حينَ يصْبِح أوْ يمسي)

O Allah, verily I have reached the morning and call on You, the bearers of Your throne, Your angles, and all of Your creation to witness that You are Allah, none has the right to be worshipped except You, alone, without partner and that Muhammad is Your Servant and Messenger. (Four times in the morning and evening.)
Note: for the evening, one reads (amsaytu) instead of (asbahtu).
Remembrance said in the morning and evening
Fortress of the Muslim

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