مسند أحمد بن حنبل
3
Musnad Ahmad ibn Hanbal
(3)
Chapter: Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah ﷺ
(3)
مُسْنَدُ أَبِي حَمْزَةَ أَنَسِ بْنِ مَالِكٍ الْأَنْصَارِيِّ خَادِمِ رَسُولِ اللَّهِ ﷺ
Three-Narrator Ahadith 63
Hushaym narrated to us:
Ḥumayd al-Ṭawīl informed us: Bakr ibn ʻAbdullāh al-Muzanī informed us, saying, “I heard Anas ibn Mālik relate, ‘I heard the Prophet ﷺ pronounce the talbiyah for Ḥajj and ʻUmrah together.’ I mentioned that to Ibn ʻUmar, and he said, ‘He pronounced the talbiyah for Ḥajj alone.’ So I met Anas and told him what Ibn ʻUmar had said, and he replied, ‘Do you reckon us to be no more than children? I heard the Messenger of Allah ﷺ say, “Labbayka ʻUmratan wa Ḥajjan.”’”
Reference:
Musnad Aḥmad 63
حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا حُمَيْدٌ الطَّوِيلُ، أَخْبَرَنَا بَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيُّ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يُحَدِّثُ قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُلَبِّي بِالْحَجِّ وَالْعُمْرَةِ جَمِيعًا، فَحَدَّثْتُ بِذَاكَ ابْنَ عُمَرَ، فَقَالَ: لَبَّى بِالْحَجِّ وَحْدَهُ، فَلَقِيتُ أَنَسًا فَحَدَّثْتُهُ بِقَوْلِ ابْنِ عُمَرَ فَقَالَ: مَا تَعُدُّونَا إِلَّا صِبْيَانًا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «لَبَّيْكَ عُمْرَةً وَحَجًّا»
| Grade: | Ṣaḥīḥ |
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.
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.
| Reference | : Three-Narrator Ahadith 63 |
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