This hadith has been narrated by Amr al-Naqid, Yazid b. Harun, 'Abd b.Humaid, Abd al-Razzaq, Thauri, Ayyub b. Musa, with the same chain of transmitters.In hadith narrated by Abd al-Razzaq there is a mention of the menstruation and ofthe sexual intercourse. The rest of the hadith has been transmitted like that of Ibn'Uyaina.
This hadith is narrated by the same chain of transmitters by Ahmad al.Darimi, Zakariya b. 'Adi, Yazid, i.e.' Ibn Zurai', Rauh b. al-Qasim, Ayyub b. Musawith the same chain of transmitters, and there is a mention of these words: \"Should Iundo the plait and wash it, because of sexual intercourse\" and there is no mentionof menstruation.
'A'isha reported: A woman asked the Apostle of Allah (may peace be upon him) how to wash herself after menstruation. She mentioned that he taught herhow to take bath and then told her to take a piece of cotton with musk and purify herself. She said: How should I purify myself with that He (the Holy Prophet) said: Praise be toAllah, purify yourself with it, and covered his face, Sufyan b. 'Uyaina gave a demonstration by covering his face (as the Holy Prophet had done). 'A'isha reported: Idragged her to my side for I had understood what the Apostle of Allah (may peace beupon him) intended and, therefore, said: Apply this cotton with musk to the trace ofblood. Ibn 'Umar in his hadith (has mentioned the words of 'A'isha thus): Apply it tothe marks of blood.
'A'isha reported: Asma' b. Shakal came to the Messenger of Allah (maypeace be upon him) and said: Messenger of Allah, how one amongst us should take abath after the menstruation, and the rest of the hadith is the same and there is nomention of bathing because of sexual intercourse.
I believe the original version contains 2357, and that the English translator intentionally omitted this hadith to cover the shame.The same with Sahih Muslim 525 which cannot be found in the English translation book. This hadith tells Muhammad had sex with four legs female. =UDHZPbwjS70
Islamic tradition relates that Muhammad received his first revelation in the Cave of Hira during one of his isolated retreats to the mountains. Thereafter, he received revelations over a period of 23 years. According to hadith and Muslim history, after Muhammad immigrated to Medina and formed an independent Muslim community, he ordered many of his companions to recite the Quran and to learn and teach the laws, which were revealed daily. It is related that some of the Quraysh who were taken prisoners at the Battle of Badr regained their freedom after they had taught some of the Muslims the simple writing of the time. Thus a group of Muslims gradually became literate. As it was initially spoken, the Quran was recorded on tablets, bones, and the wide, flat ends of date palm fronds. Most suras were in use amongst early Muslims since they are mentioned in numerous sayings by both Sunni and Shia sources, relating Muhammad's use of the Quran as a call to Islam, the making of prayer and the manner of recitation. However, the Quran did not exist in book form at the time of Muhammad's death in 632. There is agreement among scholars that Muhammad himself did not write down the revelation.
Another reason for adopting one of the Imams as a guide is the following aayah of the Qur'an: Allah Ta'ala says: \"And follow the path of those who turn to me\" (31:15). In order to \"turn\" to Allah Ta'ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In this regard the four Imams were in an extremely high category. Imam Abu Hanifa (R.A.) was regarded by various Ulama of his time as being the most knowledgeable of the people of that era (footnotes of Tahdheebut Tahdheeb vol. 1 pg. 451). Makki bin Ibrahim, who was one of the renowned teachers of Imam Bukhari (R.A.), was a student of Imam Abu Hanifa (R.A.). Imam Abu Hanifa (R.A.) compiled a book of Hadith entitled \"Kitabul Aathaar\" from among 40,000 Ahadith. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta'ala and His Rasul (sallallahu alaihi wasallam).
Here one more point needs clarification with regards to the authenticity of Ahadith. The general masses are made to believe that a Hadith is only authentic if it is related in Sahih Bukhari and Sahih Muslim. This is a misconception. The authenticity of the Hadith is based on its chain of narrators, irrespective of whether it appears in any one of the Sihah Sitta (the famous six authentic compilations of Hadith) or in any other compilation besides these. Imam Muslim has written in his muqqadama (introduction to Sahih Muslim) that he has not recorded every authentic Hadith in his Sahih. Actually, according to Imam Bukhari and imaam Muslim, there are more authentic Ahadith which are not recorded in Sahih Bukhari and Sahih Muslim than the number of narrations contained in these two books. The Hanafi madhhab is derived directly from the Qur'an and Hadith, like all the other madhhabs. However, to truly appreciate the conformity of the Hanafi madhhab with the Hadith, one will have to undertake a thorough study of the following books of Hadith: (1) Sharah Ma'anil Aathaar (2) Aljawharan Naqi (3) Nasbur Raayah (4) I'la as-Sunan (5) Bazlul Majhood (6) Fathul Mulhim (7) Awjazul Masaalik (8) Aathaarus Sunan, etc
It has been described by one hadith specialist, Jalal al-Din al-Suyuti (d. 911 A.H/ 1505 C.E), as the science of the principles by which the conditions of both the sanad, the chain of narration, and the matn, the text of the hadith, are known. This science is concerned with the sanad and the matn with its objective being distinguishing the sahih, authentic, from other than it. Ibn Hajar al-Asqalani said the preferred definition is: knowledge of the principles by which the condition of the narrator and the narrated are determined.
Umar also ordered the great scholar of Madinah, Abu Bakr ibn Hazm to write down all the hadiths of Muhammad and Umar ibn al-Khattab, particularly those narrated by Aisha. He had these hadiths collected in books which were circulated around the Umayyad Empire. Although these books are lost today, commentaries on them by Ibn al-Nadim reveals that they are organized like books of fiqh, such as the Muwatta of Imam Malik, the first large compilation of hadiths. Imam Malik himself probably followed the general plan of the early books of hadith ordered by Umar.
In describing the muhaddith, Al-Dhahabi raised the question, \"Where is the knowledge of hadith, and where are its people\" Answering his own question, he said, \"I am on the verge of not seeing them except engrossed in a book or under the soil.\"
Among the criticisms made (of non-sahih as well as sahih hadith) of is that there was a suspiciously large growth in their number with each generation in the early years of Islam;[Note 4] that large numbers of hadith contradicted each other; and that the genre's status as a primary source of Islamic law motivated the creation of fraudulent hadith. 153554b96e