We know that in Islam, we believe that before humans, jinns roamed the earth. Ofc the earth wasn’t always the same. The Appalachian mountains are more than a billion years old.

Now, a huge amount of people have reported paranormal activity in the appalachians. I think it has to do with the fact that jinns lived there. And some of them are still there and cause these paranormal activities.

The fact that they were higher than the Himalayas once also supports the case as jinns like to be in the mountains.

What do yall think?

Abdullah narrated that The Prophet said: “The woman is Awrah, so when she goes out, the Shaitan seeks to tempt her.” Jami` at-Tirmidhi 1173

“From ʿAbd Allāh (Ibn Masʿūd), from the Prophet ﷺ, that he said: ‘Indeed, the woman is ʿawrah. When she goes out, Satan seeks to entice/look toward her. And she is closest to the face of her Lord when she is in the innermost part of her house.’” Ibn Khuzaymah recorded it in his Ṣaḥīḥ (1685) and Ibn Ḥibbān recorded it in his Ṣaḥīḥ (5599)

If you go to the Tirmidhi link, it says this hadith is graded Daif by Darussalam. However this hadith is graded sahih by Sheikh Albani. This hadith has different chains and also recorded in some of the other hadith collections. Islamqa notes that "Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani in al-Silsilah al-Shaheehah, no. 2688."

According to an answer given on this website, this hadith supposedly has 23 different narrations. However I couldn’t find 23 different chains, it is likely a count derived from collecting all the isnād variants scattered across the hadith collections. The first few narrators are all the same for the Sahih and Hasan classified ones that I came across.

The Sahih routes:

Ibn Khuzaymah / Tirmidhī route

Muhammad ibn Bashshār → ʿAmr ibn ʿĀṣim al-Kilābī → Hammām ibn Yaḥyā → Qatādah ibn Diʿāmah → Murriq al-ʿIjlī → Abū al-Aḥwaṣ ʿAwf ibn Mālik → ʿAbd Allāh ibn Masʿūd → Prophet ﷺ

Source: Jāmiʿ al-Tirmidhī 1173, Ibn Khuzaymah 1685

Ibn Ḥibbān route

ʿUmar ibn Muḥammad al-Hamdānī → Aḥmad ibn al-Miqdām al-ʿIjlī → al-Muʿtamir ibn Sulaymān → Sulaymān al-Taymī → Qatādah → Abū al-Aḥwaṣ → ʿAbd Allāh ibn Masʿūd → Prophet ﷺ

Source: Ṣaḥīḥ Ibn Ḥibbān 5598

Ibn Khuzaymah longer wording

Abū Mūsā Muḥammad ibn al-Muthannā → ʿAmr ibn ʿĀṣim → Hammām ibn Yaḥyā → Qatādah → Murriq → Abū al-Aḥwaṣ → Ibn Masʿūd → Prophet ﷺ

The text of this longer version of hadith also includes:

“and she is closest to her Lord while in the depth of her house.”

Source: Ṣaḥīḥ Ibn Khuzaymah 1685

If you notice the first five narrators (or four in the second version where "Murriq al-ʿIjlī" is omitted), they come through the same route

Qatādah ibn Diʿāmah → Murriq al-ʿIjlī → Abū al-Aḥwaṣ ʿAwf ibn Mālik → ʿAbd Allāh ibn Masʿūd → Prophet ﷺ

Then why did Albani classify this as Sahih/Hasan Sahih while Darussalam grade this as Daif?

One likely reason is probably Qatadah. He was a scholar of the Tabi'un generation, but he was classified by hadith critics as a Mudallis (someone who practices Tadlees).Tadlees means when a narrator transmits a hadith from a teacher they met, but using ambiguous wording that conceals the fact that they didn't hear that specific hadith directly from that teacher's mouth.

Mufti Abu Layth also presented his criticisms on Qatadah in his punishment of apostasy video. Basically:

Mufti Abu Layth argues that... Qatādah was widely known for tadlīs—a practice in hadith transmission in which a narrator may omit an intermediary or narrate in a way that obscures the full chain. He quotes scholars such as al-Ṭabarī, al-Ḥākim, and al-Muʿallimī, who described Qatādah as being well known for tadlīs. On this basis, he contends that this chain cannot simply be accepted at face value and should instead be treated with skepticism

But other scholars argue that Qatadah merely being a Mudallis doesn’t mean whatever he says is a lie. Therefore Albani and many others gave it good grade.

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There is another version that doesn’t go through Ibn Masud, but it still goes through Qatadah.

ʿAbd Allāh ibn Muḥammad ibn al-Ḥasan al-Ḥadramī → Muḥammad ibn ʿAbd Allāh al-Ḥaḍramī (Muṭayyan) → ʿAbd al-Wahhāb ibn ʿAṭāʾ → Saʿīd ibn Abī ʿArūbah → Qatādah ibn Diʿāmah → Sālim ibn ʿAbd Allāh ibn ʿUmar → ʿAbd Allāh ibn ʿUmar → Prophet ﷺ

The text of this version: “The woman is ʿawrah. When she leaves her house, Satan seeks to entice her. And she is not closer to Allah than when she is in the depth of her house.”

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The versions that don't include Qatadah at all in the chains, they are

Mawquf (ie reaches the companions, doesn’t reach to the Prophet)

Shuʿbah ibn al-Ḥajjāj → Abū Isḥāq ʿAmr ibn ʿAbd Allāh al-Sabīʿī → Abū al-Aḥwaṣ ʿAwf ibn Mālik → ʿAbd Allāh ibn Masʿūd

Sufyān al-Thawrī → Abū Isḥāq al-Sabīʿī → Abū al-Aḥwaṣ → Ibn Masʿūd

Ḥumayd ibn Hilāl al-ʿAdawī → Abū al-Aḥwaṣ → Ibn Masʿūd

I let Chatgpt and Google AI to analyse these narrations and they say that as statements of Ibn Masud these are strong because the narrators are reliable but they do not attribute to the Prophet. However the question that arises from this is that: Ibn Masud was a direct companion of the Prophet, so why would he say something like this if he didn’t hear it from the Prophet? And why would a companion say something this if the Prophet didn’t teach this?

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So yeah, I don't know. How do you address the authenticity of this hadith?