The black banner hadith, initially used by the Abbasids as propaganda to legitimize their uprising against the Umayyads, later inspired terrorist groups like ISIS, who now use this fabricated hadith for their own religious legitimacy and claims.

Hisham ibn Urwah fabricated the bewitching hadith in Medina to defend the Prophet’s divine protection, later altering it in Kufa with a false isnad, solidifying its place in later hadith collections.

This post analyzes the incorrect use of "Ummiyeen" in hadith, showing how fabricators like Asim misinterpreted the term to mean "illiterate" instead of "gentile," creating historical and linguistic inconsistencies.

The history of hadith transmission includes instances of narrators manipulating texts to enforce practices not commanded by the Prophet, exemplified by Qays ibn Talq's narration on women's obligations.

ʿIkrimah, a scholar of Quran and jurisprudence, faced mixed reviews for his character. Despite some regarding him as trustworthy, numerous criticisms, including accusations of lying and extreme behavior, question his reliability as a hadith narrator.

The hadiths regarding the Mahdi emphasize his lineage from Prophet Muhammad's family, asserting he will bring justice, reflecting Kaysaniyya movement's political aspirations post-Husayn's death.

The hadith discusses a Mahdi expected to restore justice, linked to Muhammad ibn Abdullah. Its transmission is questionable, primarily traced to ʿĀṣim ibn Abū al-Najūd.

The article examines the Salafi rejection of Tawassul and Istighatha, contrasting it with Sunni scholarly consensus that endorses these practices, revealing contradictions in Salafi theology.

Prophet Muhammad's mission emphasized pure monotheism, challenging Quraysh's idol worship. Despite Quranic teachings, notable Sunni scholars endorsed intermediary practices, conflicting with monotheism's essence.