What is the degree of authenticity of the hadith: "Whoever revives my Sunnah after the corruption of my Ummah will have the reward of one hundred martyrs," and the hadith: "A woman came to pledge allegiance to the Messenger of Allah, peace and blessings be upon him, and he said to her: 'On condition that you do not wail.' So she said: 'A woman has been good to me, and I wish to be good to her.' Then the Prophet, peace and blessings be upon him, remained silent"? And is there a legal principle derived from the second hadith?

The hadith "Whoever revives my Sunnah during the corruption of my Ummah will receive the reward of a hundred martyrs" is weak. It has been reported with the wording "Whoever adheres to my Sunnah during the corruption of my Ummah will receive the reward of a hundred martyrs," which is very weak, or with the wording "he will receive the reward of a martyr," which is merely weak. It is not permissible to attribute it to the Prophet, peace and blessings be upon him.

As for the permission granted to Umm 'Atiyyah for lamenting (niyahah) in the second hadith, scholars have provided several answers. Among them is that the permission was specific to the family of so-and-so, and that the permissible lamentation is that which is free from the practices of the pre-Islamic era (Jahiliyyah). Some scholars have opined that it was permissible, then disliked (karahah tanzeeh), and then forbidden.