its isnād meets the conditions of al-Bukhārī and Muslim. (Shuʿayb al-Arnaʾūṭ et al., eds., Musnad al-Imām Aḥmad ibn Ḥanbal [Beirut: Muʾassasat al-Risāla, 1421/2001], no. 4560. All subsequent citation numbers from this edition.)
Isnād: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar. Rijāl: Sufyān ibn ʿUyayna al-Hilālī (d. 198 AH): thiqah ḥāfiẓ faqīh imām; one of the foremost scholars of Mecca and the Ḥijāz. ʿAbdullāh ibn Dīnār al-ʿAdawī (d. 127 AH): thiqah; mawlā of Ibn ʿUmar, praised by Imām Mālik. ʿAbdullāh ibn ʿUmar ibn al-Khaṭṭāb (d. 73 AH): eminent Ṣaḥābī and prolific narrator; among the most scrupulous followers of the Sunnah. Takhrīj: al-Bukhārī, no. 2535; Muslim, no. 1506; Abū Dāwūd, no. 2919; al-Tirmidhī, no. 2130; al-Nasāʾī, no. 4661; Ibn Mājah, no. 2747. Note on walāʾ: When a slave is manumitted, a bond of loyalty (walāʾ) forms between the freed slave and the manumitter, conferring certain rights of inheritance. The Prophet (ﷺ) declared this bond inalienable: it cannot be sold or transferred as a gift, for it belongs to the one who performed the act of freeing.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4561).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, nos. 433, 3381; Muslim, no. 2980; Ibn Mājah, no. 1054. Context: The Prophet (ﷺ) said this to his companions in 9 AH during the expedition to Tabūk when they passed through al-Ḥijr, the archaeological remains of the Thamūd, whom Allāh destroyed with a thunderbolt. The command to enter weeping is an expression of contemplation and humility before Allāh’s punishment of those who defied His messengers; scholars have noted that passing through such sites merely for sightseeing is impermissible (see Permanent Committee Fatwā no. 26/394).

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4562).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, no. 5536; Muslim, no. 1943; Abū Dāwūd, no. 3794; al-Tirmidhī, no. 1791; al-Nasāʾī, no. 4321. The ḍabb is a large herbivorous lizard found throughout Arabia and North Africa. The Prophet (ﷺ) expressed personal aversion to it, but his refusal to declare it forbidden indicates its lawfulness for others. Other authentic reports confirm that it was eaten in his presence without his objection.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4563).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Here Sufyān explicitly states he heard it from Ibn Dīnār directly (samiʿtuhu min ibn Dīnār). Takhrīj: al-Bukhārī, no. 6257; Muslim, no. 2164; Abū Dāwūd, no. 5207; al-Tirmidhī, no. 1603; al-Nasāʾī, al-Sunan al-Kubrā, no. 9989. According to Ibn ʿUthaymīn, if a non-Muslim greets a Muslim clearly with the correct Islamic greeting, it is permitted to return it with wa ʿalaykum al-salām, or simply wa ʿalayk; if uncertain of what was said, one responds with wa ʿalaykum only (Fatāwā, vol. 2, pp. 97-98).

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4564).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, no. 6290; Muslim, no. 2183; Abū Dāwūd, no. 4851; al-Tirmidhī, no. 2825. Imām Mālik reports a related account in al-Muwaṭṭaʾ on the authority of ʿAbdullāh ibn Dīnār in which Ibn ʿUmar, finding himself alone with one other man at Khālid ibn ʿUqba’s home and seeing a third man approach, called a fourth to join them so that none of the three would be excluded from the conversation, citing this very prohibition. The Qurʾān also addresses the matter: “Secret counsels are only inspired by Shayṭān in order that he may cause grief to the believers” (al-Mujādila, 58:10).

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4565).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, nos. 7202, 7205; Muslim, no. 1867; Abū Dāwūd, no. 2954; al-Nasāʾī, no. 4154. The addition “within your capacity” (fīmā istaṭaʿt) is a merciful qualification the Prophet (ﷺ) appended to the pledge, acknowledging human limitation and aligning the bay’a with the Qurʾānic principle: “Allāh does not burden a soul beyond what it can bear” (al-Baqara, 2:286).

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4566).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Here ʿAbdullāh ibn Dīnār explicitly states he heard it from Ibn ʿUmar, who states he heard it from the Prophet (ﷺ). Takhrīj: al-Bukhārī, nos. 2111, 2112; Muslim, no. 1531; Abū Dāwūd, no. 3456; al-Tirmidhī, no. 1245; al-Nasāʾī, no. 4464; Ibn Mājah, no. 2181. Khiyār al-majlis is the right each party to a sale retains to annul the transaction as long as they remain at the place where it was concluded. Bayʿ khiyār is a conditional sale in which one or both parties stipulate an option period after separation during which either may withdraw.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4567).
Isnād: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Zayd ibn Aslam ← ʿAbdullāh ibn ʿUmar. (ʿAbdullāh ibn Wāqid, the grandson, is the addressee within the narration itself, not a link in the isnād; Zayd ibn Aslam heard Ibn ʿUmar’s words directly.) Rijāl: Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. Zayd ibn Aslam al-ʿAdawī (d. 136 AH): thiqah, mawlā of ʿUmar ibn al-Khaṭṭāb; a scholar of tafsīr and fiqh in Medina. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, no. 5788; Muslim, no. 2085; Abū Dāwūd, no. 4084; al-Nasāʾī, no. 5331. A related report in al-Bukhārī adds: “Whoever drags his lower garment out of pride, Allāh will not look at him on the Day of Resurrection,” and another adds: “Whatever is below the ankle is in the Fire.”

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4568).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Zayd ibn Aslam ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 8). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. Zayd ibn Aslam: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Sufyān’s appended inquiry confirms that Zayd received this directly from Ibn ʿUmar; “Abū Usāma” was the kunyā of Zayd ibn Aslam. Takhrīj: Abū Dāwūd, no. 927; al-Tirmidhī, no. 368 (ḥasan); Ibn Mājah, no. 1017. It was the Prophet’s practice when greeted during prayer to gesture with his right hand, sometimes with the palm facing down, sometimes with the index finger. Multiple companions reported this in slightly different terms, indicating the various ways he would acknowledge greetings without words. Scholars derive from this that one may greet Muslims who are praying, and that responding with a gesture does not invalidate the prayer.

isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 4584).
Isnād: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Ṣadaqa ← ʿAbdullāh ibn ʿUmar. Rijāl: Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. Ṣadaqa ibn Yasār al-Makkī (d. ca. 130 AH): thiqah; a reliable transmitter in the Meccan scholarly tradition. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, nos. 1525, 1526; Muslim, no. 1182; Abū Dāwūd, no. 1737; al-Tirmidhī, no. 831; al-Nasāʾī, no. 2653. The mīqāt (pl. mawāqīt) is the boundary point beyond which one intending ḥajj or ʿumra must enter the state of iḥrām. Shaykh ʿAbd al-ʿAzīz ibn Bāz clarified that whoever intends ḥajj or ʿumra and passes the mīqāt without entering iḥrām must return to assume it there; those not intending ḥajj or ʿumra may enter Mecca without iḥrām. This hadith pertains to the mīqāts of the major regions; Muslims of Iraq use Dhāt ʿIrq, established later by ʿUmar ibn al-Khaṭṭāb on the basis of other reports.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4586).
Isnād: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← ʿAbdullāh ibn ʿUmar. Rijāl: Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAmr ibn Dīnār al-Makkī (d. 126 AH): thiqah ḥāfiẓ; one of the great scholars of Mecca, praised by al-Bukhārī and others. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, nos. 2339, 2347; Muslim, no. 1547; Abū Dāwūd, no. 3390; al-Tirmidhī, no. 1384; al-Nasāʾī, no. 3893; Ibn Mājah, no. 2458. Al-mukhābara is a contract by which land is leased for cultivation in exchange for a share of the produce. Imām Aḥmad held that mukhābara remained permissible, viewing Rāfiʿ ibn Khadīj’s report as weak, while al-Shāfiʿī held that it was abrogated by this ḥadīth. Abū Dāwūd records a report from Zayd ibn Thābit also prohibiting it; however, the Prophet’s contract with the people of Khaybar on the same basis is strong evidence for permissibility with proper conditions.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4641).
Isnād: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← ʿAbdullāh ibn ʿUmar (with Jābir ibn ʿAbdillāh as an additional witness within the narrative). Both Jābir and Ibn ʿUmar are thus supporting authorities, the three-link chain being through Ibn ʿUmar. Rijāl: Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAmr ibn Dīnār: thiqah ḥāfiẓ. ʿAbdullāh ibn ʿUmar: Companion. Plus Jābir ibn ʿAbdillāh al-Anṣārī (d. 78 AH): eminent Ṣaḥābī who narrated a large number of ḥadīths; see his full bio under the Jābir section below. Takhrīj: al-Bukhārī, nos. 1627, 1793; Muslim, no. 1228; Abū Dāwūd, no. 1995; al-Nasāʾī, no. 2726. The consensus of the two companions confirms that the ḥalāl (iḥlāl) after ʿumra is not complete until after both the circumambulation (ṭawāf) and the walking (saʿy) are performed; marital relations before completing the saʿy are not permissible.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4942).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, nos. 894, 878; Muslim, no. 844; Abū Dāwūd, no. 342; al-Tirmidhī, no. 492; al-Nasāʾī, no. 1378; Ibn Mājah, no. 1088. Performing ghusl on Friday in preparation for the prayer is a confirmed sunnah (sunnah muʾakkada); some scholars consider it obligatory based on this and similar reports, including the Prophet’s statement: “Ghusl on Friday is obligatory (wājib) on every adult Muslim.” The majority of scholars, however, hold that other authentic reports and the companions’ practice reduce this obligation to the level of confirmed sunnah.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4943).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, nos. 2183, 2194; Muslim, no. 1534; Abū Dāwūd, no. 3372; al-Tirmidhī, no. 1228; al-Nasāʾī, no. 4527; Ibn Mājah, no. 2215. The prohibition aims to protect buyers from purchasing fruits that may be blighted before they can be harvested. “Ripeness becoming apparent” (yabdū ṣalāḥuhā) means: for dates, that they begin to turn red or yellow; for grapes, that they begin to soften and sweeten; for other fruits, that they reach the stage at which they would normally be harvested. A related report from Anas, also in Muslim, clarifies: “until they turn red” (ḥattā taḥmarr).

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 4944).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAbdullāh ibn Dīnār ← ʿAbdullāh ibn ʿUmar (same chain as Ḥadīth 1). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ. ʿAbdullāh ibn Dīnār: thiqah. ʿAbdullāh ibn ʿUmar: Companion. Takhrīj: al-Bukhārī, nos. 5480, 5481; Muslim, no. 1574; Abū Dāwūd, no. 2845; al-Tirmidhī, no. 1489; al-Nasāʾī, no. 4290; Ibn Mājah, no. 3204. A qīrāṭ is a unit of weight approximately equal to the weight of a grain of barley; here it refers to a portion of the reward of good deeds. A parallel narration from Abū Hurayra in Muslim specifies one qīrāṭ rather than two; scholars reconcile this by noting that the two-qīrāṭ penalty applies outside cities and the one-qīrāṭ inside, or that the penalty increases with the degree of harm the dog poses to others. Exceptions are three categories of dog: livestock-herding dogs, hunting dogs, and, according to some narrations, dogs for guarding crops and farmland.

isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 14256).
Isnād: Imām Aḥmad ← Hushaym ibn Bashīr ← Abū al-Zubayr ← Jābir ibn ʿAbdillāh. Rijāl: Hushaym ibn Bashīr al-Wāsiṭī (d. 183 AH): thiqah ḥāfiẓ; known for tadlīs, but here he uses akhbaranā (he informed us), an explicit form of transmission that removes any ambiguity. Abū al-Zubayr Muḥammad ibn Muslim al-Makkī (d. 128 AH): ṣadūq, also known for tadlīs; his transmissions from Jābir are well-authenticated. Jābir ibn ʿAbdillāh al-Anṣārī al-Khazrajī (d. 78 AH): eminent Ṣaḥābī; participated in the pledge of al-ʿAqaba and most of the major battles; one of the most prolific narrators of ḥadīth, with over 1,500 traditions reported from him. Takhrīj: al-Bukhārī, no. 4361; Muslim, no. 1935; Abū Dāwūd, no. 3836; al-Tirmidhī, no. 1468. The Prophet’s (ﷺ) statement approving the eating and asking for some indicates the permissibility of consuming sea creatures that die naturally and wash ashore; the Prophet’s request also shows his gracious character in wishing to partake in what his companions had eaten.

mutawātir (reported by an unbroken multitude of companions in each generation); isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 14255).
Isnād and Rijāl: Imām Aḥmad ← Hushaym ibn Bashīr ← Abū al-Zubayr ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 16). Hushaym ibn Bashīr: thiqah ḥāfiẓ. Abū al-Zubayr: ṣadūq. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 110, 1291, 3461 (and many others); Muslim, Introduction; Abū Dāwūd, no. 3651; al-Tirmidhī, no. 2659; Ibn Mājah, no. 30. This ḥadīth is among the most widely transmitted statements of the Prophet (ﷺ), narrated by over sixty companions, and is considered mutawātir by ḥadīth scholars. It served as a foundational warning against fabricating traditions in the Prophet’s name and was cited by the early scholars as the basis for the strict methodology of ḥadīth criticism.

isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 14263); the hadith itself is sound, though Hushaym here uses ʿan (from) rather than akhbaranā; this does not affect authenticity as the content is confirmed through numerous other chains.
Isnād and Rijāl: Imām Aḥmad ← Hushaym ibn Bashīr ← Abū al-Zubayr ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 16). Hushaym ibn Bashīr: thiqah ḥāfiẓ. Abū al-Zubayr: ṣadūq. Jābir ibn ʿAbdillāh: Companion. Takhrīj: Muslim, no. 1598; Abū Dāwūd, no. 3333; al-Tirmidhī, no. 1206; Ibn Mājah, no. 2277. Ribā encompasses interest charged on loans and any unlawful surplus in an exchange of the same commodity. The curse upon all four parties (consumer, payer, two witnesses, and scribe) indicates that every person who participates in facilitating an act of usury shares in its moral liability, regardless of the directness of their involvement. Contemporary forms include interest collected on bank accounts and charged on loans.

isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 14289).
Isnād: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Abū al-Zubayr ← Jābir. Sufyān confirms Abū al-Zubayr heard this directly from Jābir (samiʿahu min Jābir). Rijāl: Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Abū al-Zubayr: ṣadūq. Jābir ibn ʿAbdillāh: Companion. Takhrīj: Muslim, no. 2008; Abū Dāwūd, no. 3713; al-Nasāʾī, no. 5735. Nabīdh is a lightly infused drink made by soaking dates or raisins in water. The preference for a waterskin over certain other containers (pitch-sealed vessels, gourds, etc.) was because such containers cause fermentation more rapidly; the stone basin was used only when the permitted container was unavailable. Nabīdh prepared and consumed before it ferments to an intoxicating level is permissible according to the majority of scholars; once it reaches intoxication it becomes prohibited by the general rule: “every intoxicant is khamr and every khamr is forbidden.” (Muslim, no. 2003)

isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 14290).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Abū al-Zubayr ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 19). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Abū al-Zubayr: ṣadūq. Jābir ibn ʿAbdillāh: Companion. Takhrīj: Muslim, no. 1202; Abū Dāwūd, no. 3423; al-Tirmidhī, no. 1277; Ibn Mājah, no. 2165. Al-ḥajjām is the person who performs ḥijāma (wet cupping or bloodletting), a traditional medical practice. The Prophet’s (ﷺ) answer indicates two things: (1) the earnings of a cupper are lawful, for the Prophet (ﷺ) paid for cupping himself (see al-Bukhārī, no. 2102), and (2) some scholars believe the earnings are implied to be of a lower kind (i.e., not among the best of earnings), appropriate for animal fodder rather than noble uses. Scholars reconcile this with the permissibility of the earnings by understanding the statement as a mild discouragement rather than outright prohibition.

isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 14291). Abū al-Zubayr here explicitly states he heard this from Jābir (samiʿtu Jābira).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Abū al-Zubayr ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 19). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Abū al-Zubayr: ṣadūq. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 2158, 2723; Muslim, no. 1522; Abū Dāwūd, no. 3440; al-Tirmidhī, no. 1223; al-Nasāʾī, no. 4499; Ibn Mājah, no. 2176. The prohibition prevents a townsman, who knows local market prices, from acting as an intermediary for an outsider (bedouin) arriving with goods to sell. Without the intermediary, the outsider will sell at natural market rates, benefiting buyers. With the intermediary inflating prices, buyers are harmed. The wisdom in “Leave the people; Allāh will provide for some through others” is that free and direct trade allows the natural price mechanism to function, distributing provisions and livelihood equitably across the market.

its isnād meets the conditions of Muslim. Abū al-Zubayr explicitly confirms direct audition from Jābir here: “he heard Jābir” (samiʿa Jābiran), thereby removing any concern arising from his tadlīs.
Isnād and Rijāl: Abū Yaʿlā ← Abū Khaythamah, Zuhayr ibn Ḥarb ← Sufyān ibn ʿUyaynah ← Abū al-Zubayr, Muḥammad ibn Muslim al-Makkī ← Jābir ibn ʿAbdillāh. Abū Khaythamah: thiqah thabt. Sufyān ibn ʿUyaynah: thiqah ḥāfiẓ faqīh imām. Abū al-Zubayr: ṣadūq; his narration from Jābir is accepted when he expressly states that he heard it from him, as he does here. Jābir ibn ʿAbdillāh: Companion. Takhrīj: Abū Yaʿlā, al-Musnad, no. 1833; al-Nasāʾī, no. 4700 (numbered 4713 in some editions); Ibn Mājah, no. 2492. Its meaning is also established in Ṣaḥīḥ Muslim, no. 1608, through Jābir with the wording: “Whoever has a partner in a dwelling or date palms may not sell until he informs his partner; if he wishes, he may take it, and if he wishes, he may leave it.” See also Aḥmad, al-Musnad, nos. 14444, 14478, 14493, 14558, 15011, 15254, and 15439; Abū Dāwūd, no. 3513; al-Tirmidhī, no. 1373; and Ibn Ḥibbān, nos. 5183-5184. The ruling concerns jointly owned, undivided property: before one co-owner sells his share to an outsider, he must give his partner the opportunity to purchase it. This protects the partner from the potential harm caused by introducing an unwanted third party into the shared property and forms part of the legal basis for the right of pre-emption (shufʿah).

isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 14293).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Abū al-Zubayr ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 19). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Abū al-Zubayr: ṣadūq. Jābir ibn ʿAbdillāh: Companion. Takhrīj: Muslim, no. 2268; al-Nasāʾī, al-Sunan al-Kubrā, no. 7621. Disturbing or frightening dreams are understood in Islamic tradition to originate from Shayṭān (ḥulm), as opposed to true visions (ruʾyā ṣāliḥa) which come from Allāh. One is instructed not to narrate such dreams, to seek refuge from Shayṭān upon waking, to spit lightly to the left three times, and, if possible, to turn to the other side and not complete the disturbed sleep. Narrating a frightening dream to others may cause them unnecessary anxiety, which is among the harms Shayṭān seeks through such visions.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14294).
Isnād: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Muḥammad ibn al-Munkadir ← Jābir ibn ʿAbdillāh. Rijāl: Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Muḥammad ibn al-Munkadir al-Qurashī al-Tīmī (d. 130 AH): thiqah fāḍil; one of the great scholars and pious worshippers (ʿubbād) of Medina; praised by Mālik and others. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, no. 6034; Muslim, no. 2311; al-Tirmidhī, no. 2016. The negation here is the negation of refusal: the Prophet (ﷺ) was never asked for anything and replied with “no” by way of refusal. This encapsulates his extraordinary generosity, a generosity that multiple companions described as surpassing even the wind in its universality and swiftness.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14295).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Muḥammad ibn al-Munkadir ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 23). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Muḥammad ibn al-Munkadir: thiqah fāḍil. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 1244, 4080; Muslim, no. 2471. Jābir’s father is ʿAbdullāh ibn ʿAmr ibn Ḥarām (رضي الله عنه), a noble companion and leader of the Anṣār who was martyred at Uḥud. The angels shading him with their wings is a miraculous sign of his high station in the sight of Allāh. The Prophet (ﷺ) implied by asking the woman why she wept that the martyr’s state was one of honor deserving not of grief but of rejoicing. In another ḥadīth, the Prophet (ﷺ) said to Jābir: “Should I not tell you glad tidings? Allāh spoke to your father directly, face to face, without a veil, and said: ‘O My servant, ask Me and I will give you.’ He said: ‘O Lord, return me to life so I may be killed in Your cause once more.’ Allāh said: ‘I have already decreed that they shall not return [to worldly life].’“ (al-Tirmidhī, no. 3010; Ibn Mājah, no. 190; graded ḥasan)

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14296).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Muḥammad ibn al-Munkadir ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 23). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Muḥammad ibn al-Munkadir: thiqah fāḍil. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 3114, 6187; Muslim, no. 2131. A kunyā is an honorific name of the form Abū [name] (Father of...) or Umm [name] (Mother of...), expressing respect and affection. The Prophet (ﷺ) prohibited his companions from using his own kunyā, Abū al-Qāsim, out of veneration and to prevent confusion. Al-Bukhārī also reports: “Name yourselves after me, but do not take my kunyā.” Scholars differ on whether this prohibition was specific to the lifetime of the Prophet (ﷺ) or extends afterward; the majority hold it was specific to his lifetime, while others maintain the prohibition as a mark of ongoing reverence. The best of names, the Prophet (ﷺ) said in other reports, are ʿAbdullāh and ʿAbd al-Raḥmān (Muslim, no. 2132).

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14297).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Muḥammad ibn al-Munkadir ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 23). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Muḥammad ibn al-Munkadir: thiqah fāḍil. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 2846, 3719; Muslim, no. 2415; al-Tirmidhī, no. 3745. Al-Zubayr ibn al-ʿAwwām (d. 36 AH) was a cousin of the Prophet (ﷺ) through his mother Ṣafiyya bint ʿAbd al-Muṭṭalib, the Prophet’s paternal aunt. He embraced Islam at approximately fifteen years of age and participated in all the major battles of early Islam. He is among the ten companions given the explicit glad tidings of Paradise during their lifetimes. The word ḥawārī originally meant the loyal disciples of Prophet ʿĪsā (Jesus, عليه السلام) and here is used metaphorically to denote the closest and most devoted supporter.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14298).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Muḥammad ibn al-Munkadir ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 23). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Muḥammad ibn al-Munkadir: thiqah fāḍil. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 194, 1446, 4577; Muslim, no. 1616; Abū Dāwūd, no. 2887; al-Tirmidhī, no. 2097; al-Nasāʾī, no. 6341. The complete verse reads: “They ask you for a legal verdict. Say: ‘Allāh directs you regarding al-kalāla. If it is a man who dies without a child, and he has a sister, she shall receive half the inheritance. And he shall be her heir if she has no child. If there are two sisters, they shall have two-thirds of the inheritance. If there are brothers and sisters, the male shall have twice the share of the female. Thus does Allāh make clear to you lest you go astray. And Allāh has knowledge of all things’“ (al-Nisāʾ, 4:176). The occasion of this revelation is preserved for us through this very ḥadīth, demonstrating how the Prophet’s (ﷺ) pastoral care for a sick companion became the occasion for divine legislation.

a sound ḥadīth whose narrators are the trustworthy men of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14299). Note on
chain: Sufyān ibn ʿUyayna expresses some uncertainty as to whether Ibn al-Munkadir heard this directly from Jābir or through ʿAbdullāh ibn Muḥammad ibn ʿAqīl. He heard the hadith more than once, sometimes in a form suggesting direct transmission (ʿan Jābir) and sometimes suggesting intermediary transmission (akhbaranī man samiʿa Jābiran). The isnād in either case terminates in Jābir, and the content is confirmed through multiple other chains. Rijāl: Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Muḥammad ibn al-Munkadir: thiqah fāḍil. ʿAbdullāh ibn Muḥammad ibn ʿAqīl ibn Abī Ṭālib (d. ca. 145 AH): ṣadūq fīhi layna (acceptable with slight weakness), used as corroborating evidence. Jābir ibn ʿAbdillāh: Companion. Takhrīj: Muslim, no. 354; Abū Dāwūd, no. 192; al-Tirmidhī, no. 79; al-Nasāʾī, no. 184; Ibn Mājah, no. 488. This ḥadīth abrogates the earlier command to perform wuḍūʾ after eating anything touched by fire (i.e., cooked food), which was the practice in the very early days of Islam. The later, abrogating practice, confirmed by the Prophet (ﷺ) eating and then praying without renewing wuḍūʾ, is that cooked food does not break wuḍūʾ. (Cf. Muslim, no. 351, narrated by ʿUrwa from ʿĀʾisha)

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14300). Ibn al-Munkadir here confirms he heard this from Jābir directly (samiʿtu Jābiran).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Muḥammad ibn al-Munkadir ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 23). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Muḥammad ibn al-Munkadir: thiqah fāḍil. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, no. 1883; Muslim, no. 1383; al-Nasāʾī, no. 4168. The kīr is the blacksmith’s bellows or furnace, which separates dross from pure metal through the heat of fire. The Prophet’s (ﷺ) refusal to release the Bedouin from his pledge was not harsh inflexibility, but wisdom: the testing of Medina purges weak faith and insincerity, leaving only the committed. Another ḥadīth adds: “The Hour will not be established until Medina expels its wicked ones as a furnace expels its dross” (Muslim, no. 1381). This characteristic of Medina is understood to persist until the Day of Judgment.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14301).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← Muḥammad ibn al-Munkadir ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 23). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. Muḥammad ibn al-Munkadir: thiqah fāḍil. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 3137, 3165; Muslim, no. 2314. The wealth of Bahrain was a tribute (jizya) sent from that region. The Prophet’s (ﷺ) conditional promise was fulfilled by Abū Bakr (رضي الله عنه) after the Prophet’s death, demonstrating the first Caliph’s meticulous attention to honoring the Prophet’s commitments. Some narrators report the amount as five hundred dirhams; the dinar was the weight of gold equal to 4.3 grams, and the dirham was the weight of silver equal to 3.0 grams. Abū Bakr’s declaration (“What ailment is worse than miserliness?”) is fully in accord with the Prophet’s teaching: “Guard yourselves from bukhl (shukh), for it destroyed those before you” (Abū Dāwūd, no. 1698).

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14306).
Isnād: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← Jābir ibn ʿAbdillāh. Rijāl: Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. ʿAmr ibn Dīnār: thiqah ḥāfiẓ. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 443, 2097; Muslim, no. 715; Abū Dāwūd, no. 2048; al-Tirmidhī, no. 1100; al-Nasāʾī, no. 3218. The Prophet’s (ﷺ) question and gentle encouragement towards marrying a virgin reflects his pastoral care for the joy and companionship of his companions. His approval of Jābir’s reasoning demonstrates that pragmatic and family-centered grounds for choosing a spouse are equally honorable, and that each case must be weighed by the individual’s own circumstances and responsibilities.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14307).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 31). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. ʿAmr ibn Dīnār: thiqah ḥāfiẓ. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 700, 705, 6106; Muslim, no. 465; Abū Dāwūd, no. 790; al-Nasāʾī, no. 827. The word fattān means one who subjects others to fitna, i.e., trial, hardship, or the risk of falling away from religion. The Prophet (ﷺ) said this twice, emphasizing its gravity. This ḥadīth is foundational for the jurisprudence of congregational prayer: the imām must calibrate the length of recitation to the congregation’s capacity; Sūrat al-Baqarah is the longest sūrah in the Qurʾān, and reciting it in its entirety in a night prayer led to undue hardship for manual laborers. The ḥadīth is used by scholars as evidence that it is obligatory (wājib) for the imām to make the prayer easy and not to exceed what worshippers can bear.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14308).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 31). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. ʿAmr ibn Dīnār: thiqah ḥāfiẓ. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 3029, 3030; Muslim, no. 1739; Abū Dāwūd, no. 2636; al-Tirmidhī, no. 1675; Ibn Mājah, no. 2833. This statement was made by the Prophet (ﷺ) in the context of the Battle of the Trench (al-Khandaq) when Nuʿaym ibn Masʿūd offered to sow discord between the tribes opposing the Muslims, a strategy the Prophet (ﷺ) approved, saying “War is deception.” Scholars explain that legitimate military deception (khudʿa) is permitted in wartime, such as misdirecting the enemy or concealing one’s plans, unlike treachery (ghaddr), which involves breaking a pledge or covenant and is absolutely prohibited (see Muslim, no. 1740).

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14309).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 31). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. ʿAmr ibn Dīnār: thiqah ḥāfiẓ. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, nos. 930, 1166; Muslim, no. 875; Abū Dāwūd, no. 1115; al-Tirmidhī, no. 510; al-Nasāʾī, no. 1393; Ibn Mājah, no. 1112. This ḥadīth establishes the sunnah of the two rakʿahs of taḥiyyat al-masjid (greeting the mosque) even for the latecomer who enters during the Friday khuṭba. It is one of the evidences for the permissibility of prayer during the sermon for this specific purpose, and scholars have used it to reconcile the general obligation of silence during the khuṭba with this exception. The Prophet’s (ﷺ) interrupting his own sermon to address the man demonstrates that correcting a religious practice takes priority even mid-sermon.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14310).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 31). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. ʿAmr ibn Dīnār: thiqah ḥāfiẓ. Jābir ibn ʿAbdillāh: Companion. Sufyān’s asking ʿAmr directly to confirm the transmission is an unusual and transparent form of verification within the chain itself. Takhrīj: al-Bukhārī, no. 7075; Muslim, no. 2614; Abū Dāwūd, no. 2587; Ibn Mājah, no. 3778. This ḥadīth teaches that weapons, whether arrows, swords, or their modern equivalents, must be handled with extreme care in public and communal spaces. The mosque, as a sacred gathering place, requires special caution. Scholars derive from this that it is prohibited to carry weapons in a manner that endangers others, even when carrying them is itself permissible.

isnād meets the conditions of Muslim (al-Arnaʾūṭ, no. 14311).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 31). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. ʿAmr ibn Dīnār: thiqah ḥāfiẓ. Jābir ibn ʿAbdillāh: Companion. Takhrīj: Muslim, no. 997; Abū Dāwūd, no. 3957; al-Tirmidhī, no. 1219; al-Nasāʾī, no. 4650; Ibn Mājah, no. 2513. A mudabbar is a slave whom his owner has declared will be freed upon the owner’s death (tadbīr). The narration in al-Bukhārī (no. 2141) adds that the man was in need of money; the Prophet (ﷺ) asked: “Who will buy this slave?” and Nuʿaym ibn ʿAbdullāh ibn al-Naḥḥām purchased him for eight hundred dirhams, which the Prophet (ﷺ) handed to the Anṣārī. Scholars discuss whether tadbīr can be revoked and whether the mudabbar can be sold; this ḥadīth is the main evidence for the permissibility of selling a mudabbar, used especially by the Mālikī and Shāfiʿī schools, while the Ḥanafī school holds tadbīr is irrevocable.

isnād meets the conditions of al-Bukhārī and Muslim (al-Arnaʾūṭ, no. 14312).
Isnād and Rijāl: Imām Aḥmad ← Sufyān ibn ʿUyayna ← ʿAmr ibn Dīnār ← Jābir ibn ʿAbdillāh (same chain as Ḥadīth 31). Sufyān ibn ʿUyayna: thiqah ḥāfiẓ faqīh imām. ʿAmr ibn Dīnār: thiqah ḥāfiẓ. Jābir ibn ʿAbdillāh: Companion. Takhrīj: al-Bukhārī, no. 7439; Muslim, no. 191; al-Tirmidhī, no. 2596. This ḥadīth affirms the doctrine of shafāʿa (intercession) and the divine mercy that will rescue sinful believers from the Hellfire after a period of punishment, a matter confirmed by mutawātir narrations in al-Bukhārī, Muslim, and others. These people are called al-jahannamiyyūn in other narrations (the people of Hellfire who nonetheless believed) and are distinguished in Paradise by their marks from the fire, which fade by the grace of Allāh. The doctrine of intercession and the ultimate salvation of all believers who entered the Fire is foundational to Sunnī theology and is rejected by the Muʿtazila who held that sinful believers are eternally damned.

Musnad Aḥmad 3/308, no. 14313. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Al-Ḥudaybiyyah is a plain a little to the west of the Madīnah to Makkah road as it ran in the Prophet’s time. The Prophet ﷺ had announced his intention to visit Makkah to perform ʻUmrah and set out with his companions. When they reached al-Ḥudaybiyyah he sent several envoys to the leaders of Quraysh to inform them of his peaceful intent; but when word reached him that ʻUthmān, whom he had sent as an envoy, had been killed, he announced that he would not leave the place until he had fought Quraysh, and he called for a pledge of allegiance known as Bayʿat al-Riḍwān, ‘the pledge of Allah’s good pleasure.’

Musnad Aḥmad 3/308, no. 14314. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.

Musnad Aḥmad 3/309, no. 14315. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Al-khabaṭ are the leaves of the salam, a thorny desert tree, beaten down and eaten out of necessity when provisions ran out.

Musnad Aḥmad 3/309, no. 14316. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Sūrat al-Anʻām, 6:65 (the three phrases quoted are all drawn from this verse).

Musnad Aḥmad 3/309, no. 14317. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Sūrat al-Aḥzāb, 33:21.

Musnad Aḥmad 3/309, no. 14318. The transmitters of its isnād are reliable (thiqāt), and both al-Bukhārī and Muslim have narrated from them.
ʻAzl (coitus interruptus) is the withdrawal of the husband before ejaculation as a means of avoiding conception. The clause ‘while the Qur’ān was still being revealed’ indicates that, had the practice been forbidden, the revelation would have prohibited it; its permissibility is thus established, though it was not encouraged, since it may fall short of the wife’s right and can in any case not avert what Allah has decreed.

Musnad Aḥmad 3/307, no. 14321. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Abū Ḥafṣ is the honorific title (kunyah) of ʻUmar ibn al-Khaṭṭāb.

Musnad Aḥmad 3/176, no. 12797. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.

Musnad Aḥmad 3/176, no. 12798. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
When one sneezes he should praise Allah by saying ‘al-Ḥamdu lillāh.’ The one who hears it replies, ‘Yarḥamuka Allāh’ (may Allah have mercy on you), and the one who sneezed then answers, ‘Yahdīkumu Allāhu wa yuṣliḥu bālakum’ (may Allah guide you and set your affairs right).

Musnad Aḥmad 3/98, no. 11941. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
The report is a clear indication of the humility of the Prophet ﷺ and his readiness to attend to the needs of every member of society.

Musnad Aḥmad 3/98, no. 11942. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.

Musnad Aḥmad 3/98, no. 11943. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.

Musnad Aḥmad 3/99, no. 11945. This ḥadīth is ṣaḥīḥ and its transmitters are trustworthy (thiqāt).
He tied the two ends only so as to be properly covered during the prayer.

Musnad Aḥmad 3/98, no. 11946. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Ghusl is the full washing of the whole body that is obligatory after sexual intercourse or any discharge of semen, whether while awake or in a wet dream. A man who has intercourse more than once, whether with the same wife or more than one lawful wife, incurs one state of janābah; one complete ghusl after he is finished validly removes it. He does not owe a separate obligatory ghusl after each act. This is the position of the jurists generally, and the Anas report is direct evidence for it. There is, however, a more complete practice between the two acts: Abū Saʿīd al-Khudrī narrated that the Prophet ﷺ said: “If one of you has intercourse with his wife and then wishes to return, let him perform wuḍūʾ between the two [acts]” (Ṣaḥīḥ Muslim, no. 308). The majority understand this wuḍūʾ as recommended, not obligatory. There is also the report of Abū Rāfiʿ that the Prophet ﷺ once washed after each wife, saying, “This is purer, cleaner, and better” (Sunan Abī Dāwūd, no. 219; Sunan Ibn Mājah, no. 590; Musnad Aḥmad, no. 23862). Its chain is hasan / capable of strengthening; Abū Dāwūd himself noted that Anas’s report is stronger. The two practices are not contradictory: one ghusl is permissible and sufficient, while washing or making wuḍūʾ between acts is cleaner and more virtuous.

Musnad Aḥmad 3/99, no. 11947. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
This applies to present-day lavatories or any place where one intends to relieve oneself.

its isnād sound according to the conditions of al-Bukhārī and Muslim.
Chain: Hushaym ibn Bashīr → ʿUbaydullāh ibn Abī Bakr ibn Anas → his grandfather Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Hushaym ibn Bashīr ibn al-Qāsim al-Sulamī al-Wāsiṭī (d. 183 AH): thiqa thabt, though frequently given to tadlīs and hidden irsāl; here he declares direct reception (akhbaranā), so the concern is removed. (2) ʿUbaydullāh ibn Abī Bakr ibn Anas ibn Mālik al-Anṣārī al-Baṣrī: thiqa. (3) Anas ibn Mālik ibn al-Naḍr al-Anṣārī al-Khazrajī (d. 93 AH): Companion, servant of the Prophet ﷺ for ten years, and the grandfather of the preceding narrator.
Takhrīj: Musnad Aḥmad, vol. 3, p. 98. Recorded by al-Bukhārī, Ṣaḥīḥ, Kitāb al-Istiʾdhān, no. 6258, and by Muslim, Ṣaḥīḥ, Kitāb al-Salām, no. 2163, both from Anas ibn Mālik. Parallel narrations from Ibn ʿUmar and ʿĀʾishah (may Allah be pleased with them) explain the ruling: certain Jews of Madīnah would substitute al-sām (death) for al-salām, and the believers were therefore instructed to return only wa ʿalaykum. The majority of scholars accordingly hold that the reply is restricted to this formula, while others permit a fuller response where no such distortion is intended.

Musnad Aḥmad 3/99, no. 11949. The first isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim; the second is mursal.
Al-Ḥasan is Abū Saʻīd al-Ḥasan ibn Abī al-Ḥasan Yasār al-Baṣrī, the freed client of Zayd ibn Thābit. He was born in Madīnah two years before the end of the caliphate of ʻUmar ibn al-Khaṭṭāb and later settled in Baṣrah. He narrated from a number of the Prophet’s companions, and it is said that he met one hundred and thirty of them. His narration from the Prophet ﷺ here is mursal, since he did not hear directly from him.

Musnad Aḥmad 3/99, no. 11950. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
The blessing of the saḥūr takes many forms: it is a following of the Prophet’s Sunnah, it distinguishes the Muslim’s fast from that of the People of the Book, and it strengthens one for worship. Ibn Daqīq al-ʻĪd noted that these blessings may relate to the Hereafter, through the reward of following the Sunnah, and to this world, through the strength it gives to fast without harm.

Musnad Aḥmad 3/99, no. 11951. This ḥadīth is ṣaḥīḥ and its transmitters are trustworthy (thiqāt).

Musnad Aḥmad 3/98, no. 11952. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Al-Bukhārī reports from Anas that it is from the Sunnah that if a man marries a virgin while already having a previously-married wife, he stays seven days with the virgin; and if he marries a previously-married woman while already having a virgin wife, he stays three days with her.

its transmitters trustworthy, the men of the two Shaykhs.
Chain: Hushaym ibn Bashīr → ʿAbd al-ʿAzīz ibn Ṣuhayb → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Hushaym ibn Bashīr: same as Ḥadīth 54. (2) ʿAbd al-ʿAzīz ibn Ṣuhayb al-Bunānī al-Baṣrī (d. 130 AH): thiqa. (3) Anas ibn Mālik: same as Ḥadīth 54.
Takhrīj: Musnad Aḥmad, vol. 3, p. 99; Risāla ed. no. 11957. Recorded by al-Bukhārī, Ṣaḥīḥ, Kitāb al-Nikāḥ, no. 5086, and by Muslim, Ṣaḥīḥ, Kitāb al-Nikāḥ, no. 1365, both from Anas ibn Mālik. Ṣafiyyah bint Ḥuyayy ibn Akhṭab, of Banū al-Naḍīr, was taken captive at Khaybar in 7 AH; the Prophet ﷺ freed her and married her, her freedom itself standing in place of the dower. The report is the principal basis for the position of Aḥmad and Isḥāq that a man may manumit his slave woman and make that manumission her ṣadāq, while the majority of the jurists hold that a separate dower must be named. While this one form of slavery existed historically, it undoubtedly does not apply nor is permitted in the world today as Islamic law was revealed to gradually remove the structure that existed.

Musnad Aḥmad 3/99, no. 11953. This ḥadīth is ḥasan [by corroboration], but this isnād is ḍaʻīf (weak).
The weakness lies in ʻAlī ibn Zayd ibn Judʻān, who is ḍaʻīf. The wording is nevertheless ḥasan on account of supporting narrations.

Musnad Aḥmad 3/99, no. 11955. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Al-Ghumayṣā’ bint Milḥān, better known by her kunyah Umm Sulaym (some say her name was al-Rumayṣā’), was first married to Mālik ibn al-Naḍr, by whom she bore Anas ibn Mālik. After Mālik died, Abū Ṭalḥah sought her in marriage while still a pagan; she declined until he accepted Islam, saying she would take his acceptance of Islam as her dowry. He embraced Islam and she married him.

Musnad Aḥmad 3/99, no. 11956. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
The lateral incisor (rabāʻiyah) is the tooth between the canine and the central incisor. The verse is Sūrat Āl ʻImrān, 3:128.

Musnad Aḥmad 3/99, no. 11961. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
One of the formulas for this kind of Ḥajj (known as qirān, combining Ḥajj and ʻUmrah) is ‘Labbayka ʻUmratan wa Ḥajjan’ (Here I am, O Allah, for ʻUmrah and Ḥajj). The exchange with Ibn ʿUmar does not impugn either Companion. Ibn ʿUmar reported that the Prophet ﷺ initially entered iḥrām for Ḥajj alone, whereas Anas directly heard him later pronounce the combined talbiyah. Many scholars therefore reconciled the reports by holding that he began with Ḥajj and subsequently incorporated ʿUmrah, becoming a qārin. Al-Nawawī considered this the strongest reconciliation: Ibn ʿUmar’s report concerns the beginning of the iḥrām, while Anas’s concerns a later point after the two rites had been joined (Sharḥ Ṣaḥīḥ Muslim, commentary on no. 1232). Other scholars maintained that the Prophet ﷺ was a qārin from the outset. The disagreement concerns the exact chronology of his iḥrām, not the authenticity of this report or the validity of qirān.

Musnad Aḥmad 3/99, no. 11959. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.

Musnad Aḥmad 3/100, no. 11962. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.

Musnad Aḥmad 3/100, no. 11963. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
The Muhājirūn (Emigrants) are those who supported the Prophet ﷺ in the early days of the mission and then migrated with him from Makkah to Madīnah. The Anṣār (Helpers) are the people of Madīnah who believed in him and gave him shelter and support.

Musnad Aḥmad 3/100, no. 11965. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Henna (Lawsonia inermis) is a flowering plant long used to dye skin, hair and nails a reddish-brown color.
Katam is a mountain plant that strengthens the hair, darkens the color of henna and makes it last longer.

Musnad Aḥmad 3/100, no. 11964. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim. It is independently recorded from Anas in Ṣaḥīḥ Muslim (no. 2033), within the fuller report that the Prophet ﷺ would lick his three fingers after eating, instructed that the fallen morsel be picked up and cleaned, and commanded that the dish be scraped clean, explaining: “You do not know in which part of your food the blessing lies.” The wording “do not leave it for Satan” is also authentically narrated from Jābir ibn ʿAbd Allāh in Muslim’s Ṣaḥīḥ (no. 2034), in a longer report concerning Satan’s participation in a person’s affairs, including eating. The command concerns food that can be cleaned and remains fit to eat; if it falls onto actual impurity, it must be washed if possible, or otherwise given to an animal rather than consumed.

Musnad Aḥmad 3/100, no. 11966. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
A ṣāʻ is a measure of volume, not weight, roughly equivalent to about three kilograms of certain foods; it is four times what a person can hold when he cups both hands together.

Musnad Aḥmad 3/100, no. 11967. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim. Its meaning is established through several ṣaḥīḥ reports from Anas. He said: “I never prayed behind any imam a prayer lighter or more complete than that of the Prophet ﷺ”; he further related that the Prophet ﷺ would shorten the prayer upon hearing a child cry, out of concern that the child’s mother be distressed (Ṣaḥīḥ al-Bukhārī, no. 708; Ṣaḥīḥ Muslim, nos. 469-470). The report establishes that prophetic brevity in congregational prayer was not haste or deficiency: he ﷺ fulfilled its pillars and obligations completely while avoiding an unnecessary length that would burden those praying behind him.

Musnad Aḥmad 3/100, no. 11976. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.

Musnad Aḥmad 3/101, no. 11977. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Anas ibn Mālik outlived the Prophet ﷺ and witnessed many changes in the way people prayed and worshipped; he meant that many no longer prayed at the proper times, as had been the practice in the Prophet’s day.

Musnad Aḥmad 3/101, no. 11979. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim. All transmitters are reliable, and the report is recorded by al-Bukhārī (Ṣaḥīḥ, no. 6351) and Muslim (Ṣaḥīḥ, nos. 2680-2681). In another authentic wording, the Prophet ﷺ gave the reason for the prohibition: a righteous person may live longer and increase in good, while a sinful person may live longer and repent. The prohibition concerns wishing for death because of worldly harm or affliction; it does not negate the permissibility of asking Allah for death when one genuinely fears a trial that will compromise one’s religion, as indicated by other established Prophetic supplications.

Musnad Aḥmad 3/101, no. 11978. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim. It is recorded in Ṣaḥīḥ al-Bukhārī (no. 5846) and Ṣaḥīḥ Muslim (no. 2101). Tazaʿfara denotes applying saffron to oneself or one’s clothing as perfume or dye; it does not concern saffron used as a food ingredient. The jurists differed over whether the prohibition is principally due to saffron’s fragrance, its conspicuous yellow coloring, or its association with women’s adornment; at minimum, it establishes that an adult Muslim man should not use saffron as personal adornment.

Musnad Aḥmad 3/101, no. 11980. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
One should supplicate with resolve and certainty, not making the answer conditional upon Allah’s will by saying ‘if You will’; for such conditional phrasing is out of place before the One whom nothing in the heavens or the earth can compel or prevent.

Musnad Aḥmad 3/101, no. 11981. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
The supplication is drawn from Sūrat al-Baqarah, 2:201.

Musnad Aḥmad 3/101, no. 11982. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Some narrations mention that after al-Fātiḥah, Muʻādh began reciting Sūrat al-Baqarah, the longest sūrah of the Qur’ān. The fuller account continues that Muʿādh accused Ḥarām of hypocrisy, whereupon Ḥarām complained to the Prophet ﷺ. The Prophet ﷺ turned to Muʿādh and said twice, “Are you a tempter, Muʿādh? Do not prolong the prayer for them; recite Sabbih isma rabbika al-aʿlā, wa-l-shamsi wa-ḍuḥāhā, and the like” (Musnad Aḥmad). The incident is corroborated in the well-known report of Jābir concerning the same practice of Muʿādh, recorded by al-Bukhārī and Muslim (Ṣaḥīḥ al-Bukhārī, nos. 701, 711; Ṣaḥīḥ Muslim, no. 465). Ḥarām did not abandon the prayer altogether; rather, he separated from the congregation, completed his prayer briefly on his own, and attended to an urgent need. The report is a central proof that an imam must consider the circumstances of those praying behind him and that a follower with a legitimate excuse may complete the prayer independently if the imam’s unnecessary prolongation causes hardship.

Musnad Aḥmad 3/101, no. 11983. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim. It is recorded by al-Bukhārī (Ṣaḥīḥ, no. 142) and Muslim (Ṣaḥīḥ, no. 375), with closely related wording in the Sunan collections. The word al-khubth may be vocalized al-khubuth, meaning evil and impurity generally, or al-khubth, understood by many scholars as the male devils; al-khabāʾith is correspondingly understood as evil things generally or female devils. Both interpretations convey seeking Allah’s protection upon entering a place associated with physical filth and vulnerability. The supplication is said before entering the lavatory, not after one has entered and exposed oneself.

Musnad Aḥmad 3/101, no. 11984. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
That is, on the day of ʻĪd al-Aḍḥā, observed on the tenth of Dhū al-Ḥijjah in commemoration of the Prophet Ibrāhīm’s readiness to sacrifice his son.

Musnad Aḥmad 3/101, no. 11985. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
The Prophet ﷺ was addressing men when he said this, for women are permitted to wear silk. It is recorded by al-Bukhārī (Ṣaḥīḥ, no. 5832) and Muslim (Ṣaḥīḥ, no. 2073). The prohibition concerns natural silk (ḥarīr), i.e., textile filament produced by silkworms. For adult men, wearing pure natural silk is prohibited except where a recognized necessity or need applies, whereas it is lawful for women; the Prophet ﷺ granted particular concessions for certain medical conditions. The warning is directed at one who wears silk unlawfully and persistently, not at women or at men covered by a legal concession. Modern synthetic materials marketed as “silk,” such as polyester, nylon, rayon, acetate, or artificial satin, are not ḥarīr in the juristic sense and are therefore permissible for men, regardless of their texture or commercial name. Where a garment contains genuine silk mixed with another material, its ruling depends on the proportion and predominance of the silk, with further details differing among the schools.

Musnad Aḥmad 3/101, no. 11986. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.

Musnad Aḥmad 3/101, no. 11987. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
The iqāmah is the shorter call made immediately before each of the five obligatory prayers to announce that the prayer is about to begin. Al-Bukhārī’s narration mentions that only some of the people dozed off. It is recorded by al-Bukhārī (Ṣaḥīḥ, nos. 642-643) and Muslim (Ṣaḥīḥ, no. 376). In the fuller wording, the Prophet ﷺ was conversing privately with a man at the side of the mosque after the iqāmah had been pronounced. The report indicates that the imam may delay commencing the prayer briefly for a genuine need, though he should not make the congregation wait without reason. The Companions’ “dozing” is understood as light sleep while seated, not necessarily the sleep that invalidates ablution.

Musnad Aḥmad 3/101, no. 11988. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
Abū Ṭalḥah is the kunyah of Zayd ibn Sahl, who married Umm Sulaym (al-Ghumayṣā’ bint Milḥān) after the death of her husband Mālik ibn al-Naḍr; he was thus the stepfather of Anas ibn Mālik.
This simply means that he never reproached him for anything.

Musnad Aḥmad 3/101, no. 11989. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim. It is recorded by al-Bukhārī (Ṣaḥīḥ, no. 5874) and Muslim (Ṣaḥīḥ, no. 2092). Other sound variants specify that the ring was silver and bore the inscription: Muḥammad Rasūl Allāh, arranged over three lines. The instruction not to reproduce its inscription was connected to its function as the Prophet’s ﷺ official seal for correspondence and authentication; it is not a general prohibition against wearing a ring, using a silver signet ring, or writing the shahādah.

the isnād meets the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ← Ismāʿīl ibn Ibrāhīm ← ʿAbd al-ʿAzīz ibn Ṣuhayb ← Anas ibn Mālik (may Allah be pleased with him) ← the Prophet ﷺ. Rijāl: (1) Ismāʿīl ibn Ibrāhīm ibn Miqsam al-Asadī, known as Ibn ʿUlayyah (d. 193 AH): thiqa ḥāfiẓ; a leading Baṣran imām of ḥadīth and fiqh, held in the highest regard by Imam Aḥmad, though early in his life he was associated with the Muʿtazila before repenting of it. (2) ʿAbd al-ʿAzīz ibn Ṣuhayb: same chain as the preceding ḥadīth. (3) Anas ibn Mālik: same as Ḥadīth 54. Takhrīj: Musnad Aḥmad, vol. 3, p. 101. Compare the companion report immediately following in this collection, in which Anas describes the Prophet ﷺ as "of all people, the one who offered the most complete prayer, and the briefest" — the two reports affirm the same quality from complementary angles: brevity that never came at the expense of the prayer's proper completion (recitation, tranquility, and the fulfillment of every pillar), refuting any notion that speed and spiritual presence are in tension in the Prophet's ﷺ example.

Musnad Aḥmad 3/102, no. 11992. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.
The izār (lower garment) covers the body from the navel to the knees, while the ridā’ covers the upper body.
Ḥuyayy ibn Akhṭab was the chief of the exiled Jewish tribe of Banū al-Naḍīr, who moved to Khaybar. Banū Qurayẓah and Banū al-Naḍīr were two well-known Jewish tribes of Madīnah.
Abū Ḥamzah is the kunyah of Anas ibn Mālik.
Al-sawīq is fine parched barley or wheat flour that the Arabs mixed with honey, milk, ghee or water; al-ḥays is a dish of stoneless dates mixed with dried yoghurt and clarified butter.
Al-Bukhārī records the account of Khaybar, Ṣafiyyah’s emancipation and marriage, and the wedding feast through several routes (Ṣaḥīḥ al-Bukhārī, nos. 371, 4200, 4211, 5085, 5159), as does Muslim (Ṣaḥīḥ Muslim, no. 1365). Variants state that Ṣafiyyah initially fell into Dihyah al-Kalbī’s allotted share, and that the Prophet ﷺ compensated him with another captive, or with seven captives, before freeing Ṣafiyyah and marrying her. Her emancipation itself constituted her bridal gift (ṣadāq), a valid form of dowry recognized by the jurists. The report thus explicitly describes a transition from captivity to freedom and marriage; it does not describe Ṣafiyyah as remaining the Prophet’s ﷺ property.
This report belongs to the seventh-century law of war, when captivity was universal among neighboring empires and societies. Islam did not issue an instantaneous, single-text abolition decree in the modern legislative sense; classical Islamic law continued to regulate an inherited institution. But it radically constrained that institution, elevated the enslaved person’s human standing, and created repeated legal, financial, moral, and devotional routes toward freedom. The Qurʾān calls freeing a person in bondage “the steep path” of moral ascent (Q 90:13); makes emancipation an expiation for accidental killing (Q 4:92), broken oaths (Q 5:89), and ẓihār (Q 58:3); designates fi al-riqāb (liberation from bondage) as a lawful use of zakāh (Q 9:60); recognizes contractual self-purchase (mukātabah) and commands that it be granted where good is found (Q 24:33); and forbids forcing enslaved women into prostitution (Q 24:33). The Prophet ﷺ made manumission a major devotional act: “Whoever frees a Muslim slave, Allah will save from the Fire every limb of his for every limb of the slave” (Ṣaḥīḥ al-Bukhārī, no. 6715; Ṣaḥīḥ Muslim, no. 1509).
The Prophetic practice gave these principles concrete force. He ﷺ freed Ṣafiyyah and made her freedom her dowry; his marriage to Juwayriyyah led the Companions to free numerous captives from her people, with ʿĀʾishah stating that she knew of no woman more blessed for her people than Juwayriyyah (Sunan Abī Dāwūd, no. 3931; Musnad Aḥmad, no. 25015). He also declared that a person who gained freedom through his own escape from enslavement was “the freed person of Allah and His Messenger,” refusing to return Abū Bakrah to his former master after the latter entered Islam (Ṣaḥīḥ al-Bukhārī, no. 2546). At his death, the Prophet ﷺ left behind neither a male nor female slave (Ṣaḥīḥ al-Bukhārī, no. 2739). Later biographical tallies report that he ﷺ manumitted approximately sixty-three persons during his life, while ʿĀʾishah is reported to have freed approximately sixty-seven; such figures should be cited as biographical reports rather than as independently ṣaḥīḥ hadith counts. What is beyond dispute is that ʿĀʾishah repeatedly purchased and freed people, most famously Barīrah, and that Abū Bakr spent his wealth purchasing and emancipating persecuted Muslims, including Bilāl, ʿĀmir ibn Fuhayrah, Zinnīrah, al-Nahdiyyah and her daughter.
Islamic law also rejected the premise that an enslaved person could be treated as disposable property. The Prophet ﷺ said: “Your servants are your brothers. Allah has placed them under your authority; so whoever has his brother under his authority, let him feed him from what he eats and clothe him from what he wears. Do not burden them with what overwhelms them; and if you do, then assist them” (Ṣaḥīḥ al-Bukhārī, no. 2545; Ṣaḥīḥ Muslim, no. 1661). He made emancipation the expiation for striking or slapping an enslaved person without right (Ṣaḥīḥ Muslim, no. 1657), prohibited calling them “my slave” or “my slave-girl” in the possessive language of domination (Ṣaḥīḥ Muslim, no. 2249), and made the education, emancipation, and marriage of an enslaved woman a deed meriting a double reward (Ṣaḥīḥ al-Bukhārī, no. 2544; Ṣaḥīḥ Muslim, no. 154).
For this reason, Islamic slavery should neither be equated simplistically with the racialized, hereditary chattel slavery of the trans-Atlantic plantation system nor romanticized as though its historical practice was harmless. Islamic law recognized enslaved persons as religiously and morally accountable human beings, protected their family and bodily dignity, imposed enforceable duties of maintenance and humane treatment, and repeatedly incentivized or required their liberation. Yet Muslim societies did not consistently realize the full emancipatory logic of these teachings, and forms of hereditary slavery persisted in their history. The most accurate conclusion is that revelation set a sustained trajectory of manumission, restriction, and humanization within an inherited global institution: a trajectory whose moral and legal end, under the conditions of the modern world, is the universal prohibition of slavery rather than its revival.

Musnad Aḥmad 3/102, no. 11993. This ḥadīth is ṣaḥīḥ, but this isnād is munqaṭiʻ (interrupted).
The interruption is because al-Aʻmash did not hear directly from Anas; the meaning is nevertheless firmly established through connected chains.

Musnad Aḥmad 3/101, no. 11994. Its isnād is ṣaḥīḥ according to the conditions of Muslim.

Musnad Aḥmad 3/102, no. 11996. Its isnād is ṣaḥīḥ according to the conditions of Muslim.
Sūrat al-Kawthar, 108:1-3.

Musnad Aḥmad 3/102, no. 11995. Its isnād is ṣaḥīḥ according to the conditions of Muslim. The exact report is recorded by Muslim (Ṣaḥīḥ Muslim, no. 136), while al-Bukhārī narrates from Anas the closely related wording: “People will continue questioning until they say: ‘Allah is the Creator of everything; so who created Allah?’” (Ṣaḥīḥ al-Bukhārī, no. 7296). It is also narrated from Abū Hurayrah with the instruction that, when this insinuation arises, one should seek refuge in Allah and cease pursuing it (Ṣaḥīḥ al-Bukhārī, no. 3276; Ṣaḥīḥ Muslim, nos. 134-135).
The question, “Who created God?”, is not a further step in the argument for God; it changes the meaning of the word God. The premise is not that everything needs a creator. If everything required a creator, then the proposed creator would require one as well, and nothing could ever explain why anything exists. Rather, whatever begins to exist, changes, depends on conditions, or could possibly have failed to exist requires an explanation beyond itself. Such things are contingent. Allah is not proposed as the first item within that chain; He is the necessary, uncaused reality upon which the entire chain depends. To ask, “Who created the uncreated Creator?” is therefore a category mistake, like asking, “Which direction is north of the North Pole?” It assumes that the one invoked to explain created and dependent reality is Himself created and dependent.
The deeper issue is not whether there can be a first event in time, but whether contingent reality can be self-explanatory. A series of dependent causes, whether finite or infinite, does not become independent merely by having more members. Each member still receives its existence or causal power from another. The series therefore cannot be the ultimate explanation of why anything contingent exists at all. Reason requires a reality that does not receive existence, is not composed, produced, limited, or dependent, and whose existence belongs to its very nature. This is what the Qurʾān affirms in describing Allah as al-Ṣamad, the One upon whom all depend while He depends on none: “He neither begets nor is born, and none is comparable to Him” (Q 112:2-4). The Prophetic response directs a person to recognize the false premise, reaffirm faith in Allah, seek refuge from obsessive whispering, and refuse to let a verbal loop masquerade as a serious objection.

Musnad Aḥmad, no. 11997 (Risālah ed.). Its isnād is ṣaḥīḥ according to the conditions of Muslim.

Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim. Its meaning is further corroborated by the reports of ʿĀʾishah, Zayd ibn Thābit, and others that the Prophet ﷺ prayed voluntary night prayer in his chamber, people joined him, and he then ceased praying publicly lest the prayer be made obligatory upon the community (Ṣaḥīḥ al-Bukhārī, nos. 1129, 2012, 7290; Ṣaḥīḥ Muslim, no. 761). His deliberate shortening in the present report likewise prevented the congregation from assuming that his extended personal night prayer was to become a regular congregational obligation. The report affirms that voluntary prayer may be followed by others when it occurs incidentally, while preserving the Prophet’s ﷺ concern not to burden the community by establishing a practice that might be misunderstood as mandatory.

Its isnād is ṣaḥīḥ according to the conditions of Muslim. The report establishes ʿĪd al-Fiṭr and ʿĪd al-Aḍḥā as the two recurring religious festivals of the Muslim community, replacing the specifically religious festival days inherited from pre-Islamic Madīnah. “Better” refers to their divinely sanctioned character and their connection to worship: the completion of Ramadan and the rites of sacrifice and pilgrimage. From a fiqh perspective, it does not prohibit ordinary recreation, nonreligious cultural celebrations, family gatherings, [some] national observances, or occasions of happiness that contain no religious imitation, prohibited conduct, or claim to religious sanctity. Consult the national fiqh council or school of thought for specific questions about celebrations in one’s region.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. [He was pleased because the man in the grave was not Muslim, and the torment heard was not being inflicted on a believer.] Takhrīj: Aḥmad (3/103), no. 12007; Muslim in Kitāb al-Jannah wa Ṣifat Naʿīmihā, bāb ʿArḍ maqʿad al-mayyit (2867); al-Nasāʾī in al-Janāʾiz.

its isnād sound according to the conditions of al-Bukhārī and Muslim.
Chain: Muḥammad ibn Abī ʿAdī → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Muḥammad ibn Ibrāhīm ibn Abī ʿAdī al-Sulamī al-Baṣrī (d. 194 AH): thiqa. (2) Ḥumayd ibn Abī Ḥumayd al-Ṭawīl al-Baṣrī (d. 142 AH): thiqa, though he engaged in tadlīs and a portion of what he relates from Anas he took by way of Thābit al-Bunānī; the corroborating routes below remove the concern here. (3) Anas ibn Mālik ibn al-Naḍr al-Anṣārī (d. 93 AH): Companion, servant of the Prophet ﷺ for ten years.
Takhrīj: Musnad Aḥmad, vol. 3, p. 103. The same report is transmitted in the Musnad through Yaḥyā ibn Saʿīd al-Qaṭṭān from Ḥumayd from Anas (Risāla ed. no. 12151), and its substance is well established in the Ṣaḥīḥayn from Anas among the reports on al-Kawthar. Al-Kawthar is the river granted to the Prophet ﷺ in Paradise, mentioned in Sūrat al-Kawthar (108:1); the majority of the exegetes identify it with the river described here, from which the Prophet’s ﷺ Basin (al-Ḥawḍ) is fed on the Day of Resurrection. Misk adhfar denotes musk of the most penetrating fragrance.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/103), no. 12009; al-Bukhārī (2839); Muslim in al-Imārah (1911). The ḥadīth affirms that those prevented from righteous acts by genuine excuse share in the reward of those who performed them.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/103), no. 12010; al-Bukhārī (6501). The ḥadīth is a lesson in humility and the transience of worldly distinction.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/103), no. 12011; al-Bukhārī (725); Muslim (434).

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/104), no. 12012; al-Bukhārī (1141); Muslim (1160). The ḥadīth shows the Prophet’s ﷺ remarkable balance between worship and rest — never neglecting voluntary night prayer yet never overtaxing himself.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/104), no. 12013; al-Bukhārī (6171); Muslim (2639). This is among the most beloved and oft-cited statements of the Prophet ﷺ, bringing immeasurable comfort to believers conscious of their shortcomings.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. The expression “throw dust in their mouths” is a well-known Arabic idiom meaning to silence someone or put an end to an argument. Takhrīj: Aḥmad (3/104), no. 12014; Muslim (525). The fuller account in Muslim describes the altercation as occurring between ʿĀʾishah and Zaynab (may Allah be pleased with them both).

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/104), no. 12015; al-Bukhārī (5671); Muslim (2680). Scholars note that the prohibition is on wishing for death out of despair from worldly affliction, whereas praying for a good end with full reliance on Allah is always permitted.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. (Abū Ṭalḥah was Zayd ibn Sahl al-Anṣārī, the stepfather of Anas and one of the most celebrated Companions in generosity and courage.) Takhrīj: Aḥmad (3/104), no. 12016; al-Bukhārī (1968); al-Nasāʾī. Note: some narrations record that Abū Ṭalḥah did not fast frequently during the Prophet’s ﷺ time owing to military campaigns; this chain records his habit of frequent fasting.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Iʿtikāf is the act of secluding oneself in a mosque during the last ten nights of Ramaḍān with the intention of drawing closer to Allah ﷻ. Takhrīj: Aḥmad (3/104), no. 12017; Aḥmad himself remarked that this chain is the sole ṭarīq for the twenty-night iʿtikāf wording; Abū Dāwūd in Kitāb al-Ṣawm (2463); al-Tirmidhī (803). The iʿtikāf compensating a missed year is reported in various forms from the Prophet ﷺ.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/104), no. 12018; Muslim (2754); al-Bukhārī (5999) with a similar wording via ʿUmar ibn al-Khaṭṭāb. This ḥadīth is a foundational text establishing that Allah’s mercy toward His faithful servants surpasses even a mother’s mercy toward her child.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/104), no. 12019; al-Bukhārī (1014); Muslim (897). This ḥadīth is one of the most famous accounts of the Prophet’s ﷺ supplication for rain (istisqāʾ), combining two incidents on consecutive Fridays and demonstrating the immediacy with which his ﷺ supplication was answered.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. [This incident took place after the Battle of Badr when the Prophet ﷺ ordered that the slain leaders of the Quraysh be cast into the well of Badr.] Takhrīj: Aḥmad (3/104), no. 12020; al-Bukhārī (3976); Muslim (2875). This ḥadīth is evidence that the dead can hear in their graves.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. [This speech was delivered after the Battle of Ḥunayn, when the Prophet ﷺ distributed the spoils generously to the new converts of Quraysh and the Anṣār felt sidelined. He gathered them privately to reassure them of their immeasurable station.] Takhrīj: Aḥmad (3/105), no. 12021; al-Bukhārī (4330); Muslim (1061).

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. [Bark al-Ghimād is a remote place in Yemen, cited proverbially to express absolute and unconditional loyalty.] Takhrīj: Aḥmad (3/105), no. 12022; Muslim (1779); al-Bukhārī reports a similar incident via al-Miqdād (3952).

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. [The verse of ḥijāb refers to Sūrat al-Aḥzāb 33:53, which commanded the believers not to enter the Prophet’s ﷺ homes uninvited and to speak to his wives only from behind a screen.] Takhrīj: Aḥmad (3/105), no. 12023; al-Bukhārī (4791); Muslim (1428).

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. [This incident took place during the Battle of Uḥud, when Abū Ṭalḥah was renowned as one of the greatest archers among the Companions.] Takhrīj: Aḥmad (3/105), no. 12024; Muslim (1811); al-Bukhārī (2902).

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/105), no. 12025; al-Bukhārī (3789); Muslim (2511). The ḥadīth singles out these clans by name while affirming the virtue of all the Anṣār without exception.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → Yaḥyā [ibn Saʿīd al-Qaṭṭān] → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Yaḥyā ibn Saʿīd al-Qaṭṭān: Yaḥyā ibn Saʿīd ibn Farrūkh al-Tamīmī al-Baṣrī; thiqa mutqin, ḥāfiẓ, imām of his time; died 198 AH. (2) Ḥumayd al-Ṭawīl: thiqa. (3) Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/105), no. 12872; al-Bukhārī (4232); Muslim (2500). The Ashʿarīs are the tribe of Ashʿar, from whom Abū Mūsā al-Ashʿarī (may Allah be pleased with him) hailed.

its isnād sound according to the conditions of al-Bukhārī and Muslim.
Chain: Yaḥyā ibn Saʿīd al-Qaṭṭān and Yazīd ibn Hārūn → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Yaḥyā ibn Saʿīd al-Qaṭṭān al-Tamīmī al-Baṣrī (d. 198 AH): thiqa mutqin ḥāfiẓ, an imam and a model in the criticism of narrators. (2) Yazīd ibn Hārūn al-Sulamī al-Wāsiṭī (d. 206 AH): thiqa mutqin, a devoted worshipper. (3) Ḥumayd ibn Abī Ḥumayd al-Ṭawīl; here he is corroborated by two ḥāfiẓs taking from him. (4) Anas ibn Mālik.
Takhrīj: Musnad Aḥmad, vol. 3, p. 182; Risāla ed. no. 12872, with a parallel in the Musnad through Ibn Abī ʿAdī from Ḥumayd from Anas (no. 12026). Compare al-Bukhārī, Ṣaḥīḥ, no. 4388, and Muslim, Ṣaḥīḥ, no. 52, on the arrival of the people of Yemen, “more tender of heart and softer of feeling.” The Ashʿarīs were the tribe of Abū Mūsā al-Ashʿarī, ʿAbdullāh ibn Qays (d. c. 44 AH), who came to Madīnah from Yemen in the year of Khaybar. The couplet they chanted is in the rajaz meter; al-Aḥibbah (the beloved ones) is written with a final hāʾ of pause, and ḥizbahu here means his party or company, that is, his Companions.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy and Yazīd ibn Hārūn → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Yazīd ibn Hārūn ibn Zādhī al-Wāsiṭī: thiqa mutqin, ʿābid; died 206 AH. (2) [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt; Ḥumayd al-Ṭawīl: thiqa; Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/105), no. 12027; al-Bukhārī (2481); Muslim (2770). The Prophet’s ﷺ equitable handling of the matter — by replacing the broken bowl with one of equal value — reflects his ﷺ wisdom in resolving domestic disputes.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → [Muḥammad] ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: [Muḥammad] ibn Abī ʿAdiyy: thiqa thabt. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Taḥneek is the practice of softening a date with one’s mouth and placing it on the palate of a newborn, which is a Sunnah at birth. Umm Sulaym was Anas’s mother (may Allah be pleased with her). The supplementary note in the chain reads: ʿAbdullāh [ibn Aḥmad] said: Bundar narrated some of this ḥadīth from Ibn Abī ʿAdiyy.] Takhrīj: Aḥmad (3/105–106), no. 12028; al-Bukhārī (1301); Muslim (2144). This story of Umm Sulaym (may Allah be pleased with her) is one of the most celebrated examples of patience, wisdom, and composure at times of grief in the Sunnah.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → Sahl ibn Yūsuf al-Mismaʿī AND Yazīd ibn Hārūn → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sahl ibn Yūsuf al-Mismaʿī al-Baṣrī: thiqa. (2) Yazīd ibn Hārūn: thiqa mutqin. (3) Ḥumayd al-Ṭawīl: thiqa; Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/178), no. 12827; Abū Dāwūd (1134); al-Nasāʾī (3/179); Ibn Khuzaymah (1465).

its isnad reaches the standard of al-Bukhārī.
Chain: Aḥmad ibn Ḥanbal → Sahl ibn Yūsuf al-Mismaʿī → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sahl ibn Yūsuf al-Mismaʿī: thiqa. (2) Ḥumayd al-Ṭawīl: thiqa; Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/178), no. 12829; al-Bukhārī (6888); Muslim (2157). The ḥadīth establishes the legal right to self-defense against unlawful intrusion and is used by jurists to derive rulings on the permissibility of striking an unauthorized peeper.

its isnad reaches the standard of al-Bukhārī.
Chain: Aḥmad ibn Ḥanbal → Yazīd ibn Hārūn → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Yazīd ibn Hārūn: thiqa mutqin. (2) Ḥumayd al-Ṭawīl: thiqa; Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/179), no. 13083; Muslim (1791). Al-Bukhārī reports this event from Ibn ʿUmar via a different chain (4069). The verse revealed is a reminder that the Prophet ﷺ is but a warner and bearer of glad tidings; the decision of mercy or punishment rests with Allah alone.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → Yaḥyā [ibn Saʿīd al-Qaṭṭān] → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Yaḥyā ibn Saʿīd al-Qaṭṭān: thiqa mutqin. (2) Ḥumayd al-Ṭawīl: thiqa; Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/179), no. 12833; al-Bukhārī (2823), where the longer form includes additional phrases; Muslim (2706). The ḥadīth is a concise but comprehensive refuge supplication connecting worldly impediments (laziness and miserliness) with punishment in the Hereafter.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → Yaḥyā [ibn Saʿīd al-Qaṭṭān] → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: Yaḥyā ibn Saʿīd al-Qaṭṭān: thiqa mutqin. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/179), no. 12834; al-Bukhārī (3679); Muslim (2395). A related longer narration adds that the Prophet ﷺ told ʿUmar: “Had it not been for your [praiseworthy] jealousy (ghayrah), I would have entered it” — to which ʿUmar replied: “O Messenger of Allah, could I ever feel jealous in your regard?” This ḥadīth is among the most famous of the virtues of ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him).

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → Yaḥyā ibn Saʿīd [al-Qaṭṭān] → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: Yaḥyā ibn Saʿīd al-Qaṭṭān: thiqa mutqin. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/182), no. 12883; al-Bukhārī (2102) and (5696); Muslim (1577). Note: Muslim’s narration records one ṣāʿ while this chain in Aḥmad records two; both are authentic, reflecting variant amounts in different narrations. Al-quṣṭ al-baḥrī (white marine costus) is a medicinal plant root.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → Yaḥyā [ibn Saʿīd al-Qaṭṭān] → Sulaymān [ibn Ṭarkhān] al-Taymī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Yaḥyā ibn Saʿīd al-Qaṭṭān: thiqa mutqin. (2) Sulaymān ibn Ṭarkhān al-Taymī al-Baṣrī: thiqa ʿābid; died 143 AH. (3) Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/182), no. 12888; al-Bukhārī (5599) and (4616); Muslim (1980). The ḥadīth documents the immediate and unconditional obedience of the Companions upon hearing the prohibition of intoxicants — they poured away their drinks at once without seeking further confirmation.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad ibn Ḥanbal → Yaḥyā [ibn Saʿīd al-Qaṭṭān] → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: Yaḥyā ibn Saʿīd al-Qaṭṭān: thiqa mutqin. Ḥumayd al-Ṭawīl: thiqa. Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/182), no. 12869; al-Bukhārī (4620); Muslim (1980). This narration presents a second scene from the same night the prohibition of alcohol descended — a remarkable tableau of Companions who abandoned their cups without hesitation, having received nothing more than a verbal announcement from a passerby. Scholars cite these two accounts as among the greatest examples of instant compliance with divine command in Islamic history.

its transmitters are trustworthy (thiqāt).
Chain: Aḥmad ibn Ḥanbal → Wakīʿ [ibn al-Jarrāḥ] → Yazīd ibn Abī Ṣāliḥ al-Baṣrī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Wakīʿ ibn al-Jarrāḥ al-Ruwāsī al-Kūfī: thiqa ḥāfiẓ; died 197 AH. (2) Yazīd ibn Abī Ṣāliḥ al-Baṣrī: a tanner (dabbāgh) of good character; only four ḥadīths of his are known, all narrated from Anas ibn Mālik via Wakīʿ. He is accepted as a narrator (maqbūl). (3) Anas ibn Mālik: Companion. Takhrīj: Aḥmad (3/183), no. 12897; al-Bukhārī (6559) through a different chain; Muslim (191). The designation al-Jahannamiyyūn is a mark that will distinguish them from those who entered Paradise without first passing through the Fire — not a title of shame but a reminder of Allah’s ﷻ vast mercy in ultimately admitting them into Paradise after their purification.

the isnād is strong.
Chain: Aḥmad → Wakīʿ ibn al-Jarrāḥ → Muṣʿab ibn Sulaym → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Wakīʿ ibn al-Jarrāḥ ibn Malīḥ al-Ruʾāsī al-Kūfī: thiqa ḥāfiẓ ʿābid; one of the great imāms of Kūfah, a principal teacher of Aḥmad ibn Ḥanbal. Born ca. 129 AH, died 197 AH. (2) Muṣʿab ibn Sulaym al-ʿAbsī al-Kūfī: thiqa; a direct student of Anas ibn Mālik. (3) Anas ibn Mālik ibn al-Naḍr al-Anṣārī al-Khazrajī: Companion; he served the Prophet ﷺ for ten years from the time of the hijrah, and died at Baṣrah ca. 93 AH, the last of the Companions to die there. Takhrīj: Al-Bukhārī (1559); Muslim (1251); Aḥmad (12899). The narration establishes the permissibility of qirān, one of the three valid modes of performing Ḥajj, in which the pilgrim enters the combined iḥrām of Ḥajj and ʿUmrah at once and performs a single ṭawāf and saʿy for both. The talbiyah pronounced by the Prophet ﷺ in this account named both rites together, which is the defining feature of qirān as against ifrād (Ḥajj alone) and tamattuʿ (ʿUmrah first, then Ḥajj with a fresh iḥrām).

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → [Muḥammad ibn Abī ʿAdiyy and Yazīd ibn Hārūn, both] from Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Ibrāhīm ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt; a leading Baṣran transmitter and one of the principal students of Ḥumayd al-Ṭawīl and Shuʿba. Died 194 AH. (2) Yazīd ibn Hārūn ibn Zādhān al-Sulamī al-Wāsiṭī: thiqa mutqin ʿābid; the imām of Wāsiṭ in his generation and among the teachers of Aḥmad ibn Ḥanbal. Born 118 AH, died 206 AH. (3) Ḥumayd ibn Abī Ḥumayd al-Ṭawīl al-Baṣrī: thiqa; a Tābiʿī who heard directly from Anas ibn Mālik. Ibn Ḥajar notes that he engaged in tadlīs, and that a portion of what he relates from Anas he in fact took from Thābit al-Bunānī; his narrations from Anas are nonetheless accepted where they are corroborated in the two Ṣaḥīḥs, as here. Died 142 or 143 AH. (4) Anas ibn Mālik ibn al-Naḍr al-Anṣārī al-Khazrajī: Companion; servant of the Prophet ﷺ, died at Baṣrah ca. 93 AH. Takhrīj: Al-Bukhārī (200) and (3572); Muslim (2279); Aḥmad (12032). The narration is among the best attested of the prophetic miracles (muʿjizāt), namely the multiplication of water flowing from between the fingers of the Prophet ﷺ. The mikhḍab mentioned is a shallow basin, here carved from stone; the detail that it was too small for an outspread hand explains why the Prophet ﷺ drew his fingers together, and the number of those who performed ablution from it, given as eighty or more, indicates the scale of the increase.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (655); Muslim (665); Aḥmad (12033). The narration is a foundational text for the ruling that reward accrues for each step taken toward the mosque, and that distance of residence is itself a source of merit rather than a deprivation. Banū Salamah were a clan of the Khazraj whose quarter lay at some remove from the Prophet's Mosque. The Prophet's ﷺ concern that Madinah not be left ʿāriya, stripped bare at its edges, reflects a further consideration of settlement and defense: the outlying quarters formed the city's perimeter, and their abandonment would have left it exposed.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → [Muḥammad ibn Abī ʿAdiyy and Sahl ibn Yūsuf al-Mismaʿī, both conveying the sense] from Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Sahl ibn Yūsuf al-Anmāṭī al-Mismaʿī al-Baṣrī: thiqa; a Baṣran transmitter who related from Ḥumayd al-Ṭawīl and Shuʿba. Died ca. 190 AH. (3) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (4) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Muslim (600); Aḥmad (12034). Al-Bukhārī records the ruling on walking calmly to the prayer and completing what one has missed at (636) and (637). The phrase al-maʿnā, indicating that the two transmitters agreed in sense rather than in exact wording, is a technical notation used by Aḥmad throughout the Musnad when combining chains. The narration is the origin of the well-known formula of praise, and jurists cite it as evidence that a supplication uttered spontaneously outside the prescribed formulas of the prayer, if it contains nothing objectionable, is not blameworthy.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (3687); Muslim (2456); Aḥmad (12035). Al-Ghumayṣāʾ bint Milḥān is Umm Sulaym, the mother of Anas ibn Mālik; some sources record her name as al-Rumayṣāʾ, and both forms derive from a term describing a slight watering of the eye. She was first married to Mālik ibn al-Naḍr, from which marriage Anas was born, and later to Abū Ṭalḥah al-Anṣārī. She was among the foremost women of the Anṣār. The narration therefore records a prophetic testimony that she would enter Paradise, given in her own lifetime; khashfa, rendered here as a rustling sound, denotes the faint noise of movement.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Tirmidhī (2142), who declared it ḥasan ṣaḥīḥ; Ibn Ḥibbān (343); Aḥmad (12036). A closely related wording appears in al-Bukhārī (6497). The narration conveys that divine enabling (tawfīq) toward a righteous act at the close of life is among the clearest signs of Allah's good intent toward a servant. It belongs to the body of texts on ḥusn al-khātimah, the good ending, and is regularly paired with the report that deeds are judged by their endings.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6983); Muslim (2263); Aḥmad (12037). Scholars have explained the fraction as follows: revelation descended upon the Prophet ﷺ over twenty-three years, and the earliest phase of it took the form of true dreams lasting six months, which is precisely one forty-sixth of twenty-three years. Other proportions are transmitted in parallel narrations, and Ibn Ḥajar holds that these vary according to the state of the dreamer rather than contradicting one another. The intent is not to attribute any share of prophethood to the believer, since prophethood ended with the Prophet ﷺ, but to affirm that the true dream shares with revelation the quality of conveying knowledge from Allah.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6701); Muslim (1642); Aḥmad (12038). The narration is a principal text in the chapters on vows (nudhūr). A vow to undertake an act of obedience is binding, but a vow whose content is mere self-affliction carries no obligation, since Allah is beyond benefit from a servant's hardship. The verb yuhādā describes a man walking supported between two others, unable to bear his own weight, which shows that the vow had passed from difficulty into harm.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6202); Muslim (2323); Aḥmad (12041). Anjashah was a freedman of the Prophet ﷺ known for the beauty of his voice; other narrations mention that he was singing the camel-driver's chant (ḥudāʾ), which quickens the pace of the mounts and so jolted the riders. The expression al-qawārīr, glass vessels, is a metaphor for the women being carried, delicate in constitution and easily unsettled. Al-Bukhārī places the report in the chapter on what is permitted of poetry, since the ḥudāʾ was versified.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (233) and (6805); Muslim (1671); Aḥmad (12042). Al-Ḥarrah is a barren lava plain of dark volcanic rock on the outskirts of Madinah. The incident, dated by the biographers to 6 AH, is a principal text in the chapters on ḥirāba, armed brigandage, and the punishment carried out corresponds to the penalties named in Q. 5:33. Commentators note that the retaliation matched the manner of the crime, since the herdsman had himself been mutilated. The insertion of Qatādah's wording within Ḥumayd's narration is an instance of a transmitter noting a variant he had received through a second route.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Muslim (148); Aḥmad (12043). The narration conveys that before the Final Hour the remembrance of Allah will vanish entirely from the earth, the righteous having already been taken. It accords with the wider body of eschatological reports stating that the Hour will strike only upon the worst of creation, and with the report that a gentle wind will be sent to take the soul of everyone in whose heart remains an atom's weight of faith.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (92) and (4621); Muslim (2359); Aḥmad (12044). The displeasure of the Prophet ﷺ arose from the wider setting in which a number of people pressed intrusive and burdensome questions, an episode connected by the exegetes with the revelation of Q. 5:101, “Do not ask about things which, if made manifest to you, would trouble you.” ʿAbdullāh ibn Ḥudhāfah al-Sahmī was an early emigrant who later carried the Prophet's ﷺ letter to Khusraw of Persia. The words of ʿUmar became a model for seeking to allay the Prophet's ﷺ displeasure, and Ḥumayd's parenthetical remark, marking his uncertainty over one clause of the report, is a specimen of transmitter precision in distinguishing what was heard from what was surmised.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (5696); Muslim (2214); Aḥmad (12045). Al-qusṭ al-baḥrī, marine or white costus (Saussurea costus), is an aromatic root long used in Arabian medicine and distinguished from the more pungent Indian black variety, al-qusṭ al-hindī; the two are mentioned together in other narrations. Al-ghamz refers to a folk remedy for the childhood swelling known as al-ʿudhra, in which the soft palate or tonsils were pressed upward with the finger; the Prophet ﷺ forbade it as needless pain and directed instead to treatment by costus.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (3681) and (7025); Muslim (2394); Aḥmad (12046). The mention of ghayra, protective jealousy over one's household, is praise of ʿUmar's dignity and sense of honour, not a reproach. His reply expresses that no such sentiment could ever be directed toward the Prophet ﷺ. Al-Bukhārī records the report in both the chapter of virtues and the chapter of dream interpretation, since some routes present it as a dream and others as part of what was witnessed during the Night Journey; Ibn Ḥajar observes that the two are reconcilable, the vision having occurred more than once.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6507); Muslim (2683); Aḥmad (12047). The narration resolves an apparent difficulty: a natural aversion to the pain of dying is not what is meant by hating to meet Allah. What is intended is the state of the heart at the moment when the veil is lifted and the soul beholds its destination, whereupon the believer longs for the meeting and the heedless recoil from it. ʿĀʾisha (may Allah be pleased with her) transmitted the same clarification, and the scholars accordingly held that the relevant moment is the one at which repentance is no longer accepted.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him). Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (3561); Muslim (2330); Aḥmad (12048). Al-khazz denotes a fabric woven of silk together with wool, counted in classical usage among the softest of luxurious textiles. The report belongs to the shamāʾil material transmitted by Anas describing the person of the Prophet ﷺ, and its force lies in the testimony of one who served him closely for ten years. Other narrations of Anas add that he never smelled a fragrance finer than the Prophet's ﷺ scent.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him). Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Muslim (1059); Aḥmad (12050). A parallel account appears in al-Bukhārī (3014). The report is customarily cited under the heading of taʾlīf al-qulūb, the reconciling of hearts through material gifts, which the Qurʾān names as one of the categories of zakāt recipients (Q. 9:60). Its point is that what began as worldly calculation was transformed by contact with the Prophet ﷺ into settled conviction, so that the means employed proved to be an instrument of guidance rather than a purchase of loyalty.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (5440); Muslim (2041); Aḥmad (12052). Tharīd is a dish of bread crumbled into meat broth, counted among the most nourishing foods of Arabia and praised in the well-known comparison of ʿĀʾisha's merit among women to that of tharīd among foods. The Prophet's ﷺ fondness for gourd (al-qarʿ, the bottle gourd or marrow) is reported through several routes, and jurists derive from this account the propriety of accepting an invitation, of a guest's attentiveness to what his host loves, and of a master honouring the invitation of his freedman.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6344) and (6345); Muslim (2480); Aḥmad (12053). Al-Ḥajjāj ibn Yūsuf al-Thaqafī (d. 95 AH / 714 CE) was the Umayyad governor of Iraq; his arrival in Baṣrah therefore falls within the last years of Anas, who died ca. 93 AH. The report is among the clearest attestations of a prophetic supplication fulfilled in the lifetime of the one for whom it was made, and Anas would recall it in his old age when speaking of his wealth and progeny. The word khuwayṣṣa, a diminutive, conveys the modesty with which Umm Sulaym framed her request. The Prophet's ﷺ declining of the food, followed by prayer in the house, also furnishes evidence for the voluntary prayer offered in a host's home as a form of blessing upon it.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him). Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (3549); Muslim (2341); Aḥmad (12054). Katam is a plant whose leaves yield a dark dye; combined with ḥennā it produces a deep reddish black that holds longer than ḥennā alone. The report indicates that the Prophet ﷺ had remarkably few white hairs, so that the question of dyeing scarcely arose in his case, while the practice of the two Shaykhs establishes the dyeing of grey as a Sunnah of the Companions. Other narrations record the prohibition of dyeing with pure black, which the jurists reconcile with this report by distinguishing black from the reddish tone produced by ḥennā and katam.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6888) and (6241); Muslim (2157); Aḥmad (12055). A mishqaṣ is a long, broad arrowhead. The narration is a principal text on the sanctity of the home: one who looks into a dwelling without permission may be repelled, and other routes add that had the intruder persisted and been struck in the eye, no compensation would have been due. Jurists stress that the aim is deterrence, and that force is warranted only to the extent that the intrusion continues.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6622) and (4385); Muslim (1649); Aḥmad (12056). The report is a foundational text on the expiation of oaths (kaffārat al-yamīn). Muslim's wording adds the Prophet's ﷺ statement: “By Allah, I do not swear an oath and then see something better than it without expiating for my oath and doing that which is better.” The jurists infer that when the better course lies in breaking the oath, breaking it is preferred and the expiation named in Q. 5:89 is due. Abū Mūsā ʿAbdullāh ibn Qays al-Ashʿarī (d. ca. 44 AH) was among the Companions renowned for the beauty of his recitation of the Qurʾān.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (3663) and (4480); Muslim (2484); Aḥmad (12057). ʿAbdullāh ibn Salām (d. 43 AH) was a rabbi of Madinah of the Banū Qaynuqāʿ, reported to have descended from the Prophet Yūsuf; his given name was al-Ḥuṣayn, which the Prophet ﷺ changed to ʿAbdullāh. He was among the earliest to accept Islam upon the Prophet's ﷺ arrival, and is one of the Companions given the glad tidings of Paradise during his lifetime. The remark about Jibrīl alludes to the claim, answered in Q. 2:97, that he was an enemy to them. The phrase ziyādat kabid ḥūt denotes the choicest lobe of the liver of the great fish.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Muḥammad ibn Abī ʿAdiyy → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Muslim (1809); Aḥmad (12058). Al-Bukhārī records related material on Ḥunayn at (4317). The battle took place in Shawwāl 8 AH, shortly after the conquest of Makkah, against Hawāzin and Thaqīf; the initial rout of the Muslims and the subsequent descent of divine tranquillity are described in Q. 9:25 and 9:26. Umm Sulaym was pregnant at the time according to some routes, and her husband Abū Ṭalḥah al-Anṣārī was among those who stood firm. Her words about those who fled were an expression of indignation rather than a legal request, and the Prophet's ﷺ reply turned her from it without rebuke.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → [Muḥammad ibn Abī ʿAdiyy and Yazīd ibn Hārūn, both] from Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Muḥammad ibn Abī ʿAdiyy al-Sulamī al-Baṣrī: thiqa thabt, d. 194 AH. (2) Yazīd ibn Hārūn al-Wāsiṭī: thiqa mutqin, d. 206 AH. (3) Ḥumayd al-Ṭawīl al-Baṣrī: thiqa, d. 142 AH. (4) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6289); Muslim (2482); Aḥmad (12060). The report yields several points at once: the Sunnah of greeting children with salām, the entrusting of a confidence to a child and the child's obligation to keep it, and a mother's instruction to her son to guard what he had been told even from her. Anas held to it for the rest of his life, and Thābit al-Bunānī relates that Anas told him only that the errand had been a secret, never its content. The clause noted from Yazīd is a variant in wording alone.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → Muḥammad ibn Shihāb al-Zuhrī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna ibn Abī ʿImrān Maymūn al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām ḥujja; among the foremost ḥadīth imāms of the second century and the leading transmitter of Makkah in his age. Born at Kūfah ca. 107 AH, died at Makkah 198 AH. (2) Muḥammad ibn Muslim ibn ʿUbaydillāh ibn ʿAbdillāh ibn Shihāb al-Zuhrī al-Madanī: thiqa mutqin ḥāfiẓ faqīh imām; the foremost of the Tābiʿīn in ḥadīth and the first to systematically compile the Sunnah at the instruction of ʿUmar ibn ʿAbd al-ʿAzīz. Born ca. 51 AH, died 124 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (5589); Muslim (1993); Aḥmad (12071). Al-dubbāʾ is a vessel made from a dried gourd and al-muzaffat a jar sealed with pitch; both retain heat and accelerate fermentation, so that a drink left in them may become intoxicating without the owner's knowledge. A number of scholars hold that the prohibition on the vessels themselves was later abrogated, the enduring ruling being the prohibition of the intoxicant however it is produced, while others maintain the prohibition as a precaution.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → Muḥammad ibn Shihāb al-Zuhrī → Anas ibn Mālik (may Allah be pleased with him). Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) Muḥammad ibn Shihāb al-Zuhrī al-Madanī: thiqa ḥāfiẓ faqīh imām, d. 124 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (680) and (4448); Muslim (419); Aḥmad (12072). The Prophet ﷺ died on a Monday in Rabīʿ al-Awwal 11 AH. The narration is among the most affecting accounts of his final hours, given by one who had served him for a decade; the comparison of his face to a page of the Muṣḥaf conveys both its radiance and its stillness. Jurists also draw from it that the imāmate of Abū Bakr in those days was a proof of his precedence, and that the Prophet ﷺ signaled the congregation to remain in their prayer rather than break it.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → Muḥammad ibn Shihāb al-Zuhrī [who heard it directly] from Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) Muḥammad ibn Shihāb al-Zuhrī al-Madanī: thiqa ḥāfiẓ faqīh imām, d. 124 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6065); Muslim (2558); Aḥmad (12073). The explicit statement that al-Zuhrī heard this from Anas directly (samiʿahu min Anas) removes any question of interruption in the chain. The text is among the most comprehensive on the ethics of brotherhood, joining four prohibitions, severance, hatred, mutual turning away, and envy, to a positive command, and closing with the ruling limiting estrangement to three days. Scholars except from this limit the case of an estrangement undertaken for a religious cause, such as boycotting one persisting in open wrongdoing, and note that greeting with salām is what ends the estrangement.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → Muḥammad ibn Shihāb al-Zuhrī [who heard it directly] from Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) Muḥammad ibn Shihāb al-Zuhrī al-Madanī: thiqa ḥāfiẓ faqīh imām, d. 124 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (689); Muslim (411); Aḥmad (12074). The incident is dated by the commentators to the month of Ṣafar in 5 AH. The narration is the principal text on following the imam in every act of the prayer and on praying behind a seated imam. The Ḥanbalī position, resting on this report, is that the congregation sits when the imam sits because of an illness that arose after he had led them standing; Mālik held the congregation prays standing, while al-Shāfiʿī considered the ruling abrogated by the Prophet's ﷺ final illness, when he led the prayer seated and Abū Bakr and the people stood. The notation that Sufyān added the remainder on a separate occasion is a mark of Aḥmad's precision in recording exactly what he heard on each hearing.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → Muḥammad ibn Shihāb al-Zuhrī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) Muḥammad ibn Shihāb al-Zuhrī al-Madanī: thiqa ḥāfiẓ faqīh imām, d. 124 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6171); Muslim (2639); Aḥmad (12075). Anas said that the Muslims rejoiced at nothing after Islam as much as they rejoiced at this reply, for it held out the hope of the Prophet's ﷺ company in the hereafter by virtue of love for him, even where deeds fell short. Anas added in other routes: “I love the Prophet ﷺ, Abū Bakr and ʿUmar, and I hope to be with them on account of my love for them, though I have not done deeds like theirs.” The two wordings preserved from Sufyān differ only in address and not in meaning.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → Muḥammad ibn Shihāb al-Zuhrī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) Muḥammad ibn Shihāb al-Zuhrī al-Madanī: thiqa ḥāfiẓ faqīh imām, d. 124 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (671) to (673); Muslim (558); Aḥmad (12076). The ruling addresses the case of food already served and an appetite genuinely drawn to it, since praying in that state divides the heart and diminishes khushūʿ. The scholars note that the instruction concerns the iqāmah rather than the adhān alone, that it does not license deliberately delaying the prayer beyond its time, and that Ibn ʿUmar would eat while hearing the recitation of the imam and not hurry. The rule is one of several in which the Sharīʿa removes a distraction from the worshipper rather than requiring him to contend with it.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → Muḥammad ibn Shihāb al-Zuhrī [who heard it directly] from Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) Muḥammad ibn Shihāb al-Zuhrī al-Madanī: thiqa ḥāfiẓ faqīh imām, d. 124 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (5619); Muslim (2029); Aḥmad (12077). The principle al-aymanu fa'l-aymanu establishes that a drink passed round in a gathering goes to the right, and that this order takes precedence over rank or seniority; other routes record the Prophet ﷺ asking the boy on his right for leave before giving precedence to the elders, which shows the right of the one seated there to be his own to waive. That a Bedouin was served before Abū Bakr illustrates the point at its sharpest. Anas's phrase “my mothers” refers to his mother Umm Sulaym together with her sisters and the women of his household.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → Muḥammad ibn Shihāb al-Zuhrī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) Muḥammad ibn Shihāb al-Zuhrī al-Madanī: thiqa ḥāfiẓ faqīh imām, d. 124 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (4213) and (5159); Muslim (1365); Aḥmad (12078). Ṣafiyyah bint Ḥuyayy ibn Akhṭab (may Allah be pleased with her) was the daughter of the chief of Banū al-Naḍīr and became the wife of the Prophet ﷺ following the expedition of Khaybar in 7 AH, her freedom serving as her dower. Sawīq is a meal of parched barley or wheat, taken mixed with water, ghee, or dates. That so plain a walīmah is recorded alongside the report that the Prophet ﷺ offered a sheep at the marriage of Zaynab shows that the Sunnah is fulfilled by what one can afford, and that lavishness is no condition of it.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna [who heard from two narrators, (a) Ibrāhīm ibn Maysara and (b) Muḥammad ibn al-Munkadir, both of whom stated that they heard] from Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) Ibrāhīm ibn Maysara al-Ṭāʾifī al-Makkī: a Tābiʿī; thiqa ḥāfiẓ, counted among the reliable transmitters of Makkah. (3) Muḥammad ibn al-Munkadir ibn ʿAbdillāh al-Taymī al-Madanī: a Tābiʿī and an imām; thiqa fāḍil. Died ca. 130 AH. (4) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (1089); Muslim (690); Aḥmad (12079). Dhū al-Ḥulayfah, known today as Abyār ʿAlī, is the mīqāt for pilgrims setting out from Madinah, roughly nine kilometers from the Prophet's Mosque. The report records that the Prophet ﷺ prayed four rakʿahs in Madinah before departure and shortened to two on reaching Dhū al-Ḥulayfah, which the jurists take as evidence that qaṣr becomes permissible once the traveler has left the built-up area of his town. The chain here carries two transmitters at the same level, each declaring direct hearing from Anas, which strengthens it further.

according to the conditions of al-Bukhārī and Muslim.
Chain: Aḥmad → Sufyān ibn ʿUyayna → ʿAbdullāh ibn Abī Bakr [who heard it] from Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh imām, d. 198 AH. (2) ʿAbdullāh ibn Abī Bakr ibn Muḥammad ibn ʿAmr ibn Ḥazm al-Anṣārī al-Madanī: a Tābiʿī of the Madinan jurist house of Ibn Ḥazm; thiqa. Died 135 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6514); Muslim (2960); Aḥmad (12080). The narration is among the most searching reminders in the Sunnah of the impermanence of worldly attachment: the two things that occupy people most, family and wealth, accompany the body only as far as the graveside, while deeds alone pass with it into the unseen. Al-Bukhārī places it in the Book of Softening the Hearts. Because of the plainness of its lesson and the brevity of its chain, it is among the most widely memorized of the thulāthiyyāt of the Musnad.

Chain: Aḥmad → Sufyān ibn ʿUyayna → Isḥāq ibn ʿAbdallāh ibn Abī Ṭalḥa → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna ibn Abī ʿImrān al-Hilālī al-Makkī (d. 198 AH): thiqa ḥāfiẓ faqīh; the imām of Makkah in his generation and a senior teacher of Aḥmad ibn Ḥanbal. (2) Isḥāq ibn ʿAbdallāh ibn Abī Ṭalḥa al-Anṣārī al-Madanī: thiqa thabt; nephew of Anas ibn Mālik through his father ʿAbdallāh, the son of Umm Sulaym by Abū Ṭalḥa, and a prolific transmitter from his uncle. (3) Anas ibn Mālik al-Anṣārī al-Khazrajī: Companion; he served the Prophet ﷺ for ten years and died at Baṣra ca. 93 AH, the last of the Companions to die there. Takhrīj: Al-Bukhārī (727); Muslim (658); Abū Dāwūd (612); Aḥmad (12081). The narration establishes that a woman may join a congregation in a row of her own behind the men, and that the Prophet ﷺ would pray voluntary prayers in the homes of his Companions. The house in question was that of Umm Sulaym, and Anas, then a boy, stood in a row with the orphan while his mother stood alone behind them, which is also cited as evidence that two persons form a row rather than standing level with the imām. See Fatḥ al-Bārī (2/173).

Chain: Aḥmad → Sufyān ibn ʿUyayna → Yaḥyā ibn Saʿīd al-Anṣārī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh, d. 198 AH. (2) Yaḥyā ibn Saʿīd al-Anṣārī al-Madanī (d. 143 AH): thiqa thabt; one of the great Madinan imāms of the Tābiʿīn and a jurist of the seven. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (220); Muslim (284); al-Nasāʾī (56); Ibn Māja (528); Aḥmad (12082). The narration is a foundational text on the purification of najāsa upon the ground by pouring abundant water over it, without any need to remove the soil. Dhanūb and sajl both denote a large bucket filled with water. See Fatḥ al-Bārī (1/323).

Chain: Aḥmad → Yaḥyā ibn Saʿīd al-Qaṭṭān → Yaḥyā ibn Saʿīd al-Anṣārī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Yaḥyā ibn Saʿīd al-Qaṭṭān al-Baṣrī (d. 198 AH): thiqa mutqin; an imām and the foremost authority of his age in the criticism of transmitters, and the preeminent teacher of Aḥmad ibn Ḥanbal. (2) Yaḥyā ibn Saʿīd al-Anṣārī al-Madanī: thiqa thabt, d. 143 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6025); Muslim (284); Aḥmad (12132). A notable feature of this thulāthī is that the two upper links bear the same name, Yaḥyā ibn Saʿīd, yet are two distinct imāms: al-Qaṭṭān of Baṣra and al-Anṣārī of Madina. The wording preserves the Prophet's ﷺ forbearance in not interrupting the man mid-act, which would have soiled him and the mosque more widely and driven him away from the religion. See al-Nawawī, Sharḥ Ṣaḥīḥ Muslim (3/192).

Chain: Aḥmad → Sufyān ibn ʿUyayna → ʿĀṣim al-Aḥwal → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh, d. 198 AH. (2) ʿĀṣim ibn Sulaymān al-Aḥwal al-Baṣrī, Abū ʿAbd al-Raḥmān (d. 142 AH): thiqa; a muḥaddith of Baṣra. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (4088) and (4091); Muslim (677); Aḥmad (12087). The massacre at Biʾr Maʿūnah in 4 AH, in which a party of reciters of the Qurʾān sent out to instruct a tribe was killed by treachery, affected the Prophet ﷺ more than any other loss, and he invoked the qunūt al-nāzila against the tribes responsible for a full month afterwards. The verse said to have been revealed concerning them, “Convey to our people that we have met our Lord,” is reported by the majority to have been recited for a time and then withdrawn from the muṣḥaf.

Chain: Aḥmad, [the text having been read aloud to] Sufyān ibn ʿUyayna → ʿĀṣim al-Aḥwal → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Note: The opening phrase quriʾa ʿalā Sufyān, “it was read to Sufyān,” indicates that the report reached Aḥmad by the method of ʿarḍ, in which the student reads the text aloud to the shaykh for his confirmation, a recognised and fully valid mode of transmission ranked by most scholars alongside direct dictation. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh, d. 198 AH. (2) ʿĀṣim ibn Sulaymān al-Aḥwal al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (4091); Muslim (677); Aḥmad (12088). This is a second transmission of the preceding report, received by way of ʿarḍ rather than dictation, and specifying the number of those killed as seventy.

Chain: Aḥmad, [the text having been read aloud to] Sufyān ibn ʿUyayna → ʿĀṣim al-Aḥwal → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh, d. 198 AH. (2) ʿĀṣim ibn Sulaymān al-Aḥwal al-Baṣrī: thiqa, d. 142 AH. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (3937); Abū Dāwūd (2922); Aḥmad (12089). Sufyān's gloss clarifies that ḥālafa here does not carry its pre-Islamic tribal sense of swearing a pact of mutual alliance, but refers to the ʿaqd al-muʾākhāt, the compact of brotherhood concluded shortly after the hijra, by which each Emigrant was paired with a Helper. The house of Anas ibn Mālik thus holds the distinction of having been its setting. The mutual inheritance that initially accompanied this brotherhood was later withdrawn by Q. 8:75, while the bond of loyalty and support remained.

Chain: Aḥmad → Sufyān ibn ʿUyayna → Sulaymān ibn Ṭarkhān al-Taymī → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh, d. 198 AH. (2) Sulaymān ibn Ṭarkhān al-Taymī al-Baṣrī, Abū al-Muʿtamir (d. 143 AH): thiqa ʿābid; among the foremost transmitters of Baṣra and celebrated for his devotion. He was called al-Taymī because he lodged among Banū Taym, not by descent. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (6210); Muslim (2323); Aḥmad (12090). The expression al-qawārīr, glass or crystal vessels, is a metaphor for the women being carried, delicate in constitution and easily unsettled by a jolting pace. Anjasha was a freedman of the Prophet ﷺ with a fine voice, and the ḥudāʾ, the cameleer's chant, quickens the mounts, which is why the caution was needed.

Chain: Aḥmad → Sufyān ibn ʿUyayna → Ḥumayd ibn Abī Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ. Rijāl: (1) Sufyān ibn ʿUyayna al-Hilālī al-Makkī: thiqa ḥāfiẓ faqīh, d. 198 AH. (2) Ḥumayd ibn Abī Ḥumayd al-Ṭawīl al-Baṣrī (d. 142 AH): thiqa; a prominent transmitter of Baṣra who related extensively from Anas. Ibn Ḥajar notes that he practised tadlīs and that much of what he relates from Anas he in fact heard through Thābit al-Bunānī; his reports from Anas are accepted where corroborated in the two Ṣaḥīḥs, as here. (3) Anas ibn Mālik: Companion, d. ca. 93 AH. Takhrīj: Al-Bukhārī (1551); Muslim (1232); Aḥmad (12091). Al-Bayḍāʾ is an elevated open tract near Dhū al-Ḥulayfa, the mīqāt of the people of Madina, and it is where the Prophet ﷺ raised his voice in the talbiyah after mounting. The report supports the position that he performed qirān, joining ḥajj and ʿumrah in a single iḥrām.