Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz ibn Ṣuhayb narrated to us, from Anas ibn Mālik, who said, “The Messenger of Allah (ﷺ) ﷺ entered the mosque and found a rope stretched between two pillars. He asked, ‘What is this?’ They said, ‘It belongs to Zaynab; she prays, and when she grows weary or tired she holds on to it.’ He said, ‘Untie it. Let one of you pray while he is fresh, and when he grows weary or tired let him sit down.’”
Reference:Musnad Aḥmad 81
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz narrated to us, from Anas ibn Mālik, who said, “The iqāmah for the prayer was called while the Messenger of Allah (ﷺ) ﷺ was speaking quietly with a man in the mosque, and he did not rise to pray until the people had dozed off.”
Reference:Musnad Aḥmad 82
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz ibn Ṣuhayb narrated to us, from Anas ibn Mālik, who said, “When the Messenger of Allah (ﷺ) ﷺ came to Madīnah, Abū Ṭalḥah took me by the hand and brought me to the Messenger of Allah (ﷺ) ﷺ and said, ‘Messenger of Allah, Anas is a clever boy; let him serve you.’ So I served him at home and on journeys. By Allah, he never once said to me about something I had done, ‘Why did you do this?’ nor about something I had left undone, ‘Why did you not do that?’”
Reference:Musnad Aḥmad 83
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz ibn Ṣuhayb narrated to us, from Anas ibn Mālik, who said, “The Messenger of Allah (ﷺ) ﷺ had a ring made and said, ‘We have had a ring made and have had an inscription engraved upon it, so let no one else have this inscription engraved.’”
Reference:Musnad Aḥmad 84
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Ismāʿīl narrated to us: ʿAbd al-ʿAzīz ibn Ṣuhayb narrated to us, from Anas (may Allah be pleased with him), who said, "The Prophet (ﷺ) ﷺ used to make his prayer brief, yet complete."
Reference:Musnad Aḥmad 85
[{"graded_by": "", "grade": "Ṣaḥīḥ", "priority": 50, "grade_detail": "Musnad Aḥmad 3/102, no. 11992. Its isnād is ṣaḥīḥ according to the conditions of al-Bukhārī and Muslim.\nThe izār (lower garment) covers the body from the navel to the knees, while the ridā’ covers the upper body.\nḤuyayy 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.\nAbū Ḥamzah is the kunyah of Anas ibn Mālik.\nAl-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.\nAl-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.\nThis 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 acciden
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz narrated to us, from Anas, that the Messenger of Allah (ﷺ) ﷺ raided Khaybar. “We prayed the dawn prayer near it while it was still dark, then the Messenger of Allah (ﷺ) ﷺ mounted and Abū Ṭalḥah mounted, and I rode behind Abū Ṭalḥah. The Prophet (ﷺ) of Allah ﷺ rode through the alleys of Khaybar, and my knee was touching the thigh of the Prophet (ﷺ) of Allah ﷺ. His lower garment slipped from his thigh, and I could see the whiteness of the thigh of the Prophet (ﷺ) of Allah ﷺ. When he entered the town he said, ‘Allāhu akbar! Khaybar is destroyed. When we descend upon the open ground of a people, evil is the morning of those who were warned.’ He said it three times. The people had gone out to their work, and they cried, ‘Muḥammad!’ (ʻAbd al-ʻAzīz said: and some of our companions said, ‘and the army!’). We took it by force, and the captives were gathered. Diḥyah came and said, ‘Prophet of Allah, give me a slave-girl from the captives.’ He said, ‘Go and take one.’ He took Ṣafiyyah bint Ḥuyayy. Then a man came to the Prophet (ﷺ) ﷺ and said, ‘Messenger of Allah, you have given Diḥyah Ṣafiyyah bint Ḥuyayy, the mistress of Qurayẓah and al-Naḍīr; she is fit for none but you.’ He said, ‘Call him and let him bring her.’ When the Prophet (ﷺ) ﷺ saw her he said to Diḥyah, ‘Take another slave-girl from the captives.’ Then the Prophet (ﷺ) of Allah ﷺ freed her and married her.” Thābit asked Anas, “Abū Ḥamzah, what dowry did he give her?” He said, “Herself: he freed her and married her. On the way , Umm Sulaym prepared her and brought her to him at night, and the Prophet (ﷺ) ﷺ rose a bridegroom. He said, ‘Whoever has anything, let him bring it,’ and he spread out a leather mat. One man brought dried yoghurt, another brought dates, and another brought clarified butter (and I think he mentioned parched barley, sawīq, too), and they made ḥays. That was the wedding feast of the Messenger of Allah (ﷺ) ﷺ.”
Reference:Musnad Aḥmad 86
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Muḥammad ibn Fuḍayl narrated to us: al-Aʻmash informed us, from Anas, who said, “The coat of mail of the Messenger of Allah (ﷺ) ﷺ remained pawned [with a Jewish man]; he did not find the means to redeem it until he died.”
Reference:Musnad Aḥmad 87
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Muḥammad ibn Fuḍayl narrated to us from al-Mukhtār ibn Fulful, from Anas ibn Mālik, from the Prophet (ﷺ) ﷺ, who said, “Al-Kawthar is a river in Paradise that my Lord, the Mighty and Majestic, has promised me.”
Reference:Musnad Aḥmad 88
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Muḥammad ibn Fuḍayl narrated to us from al-Mukhtār ibn Fulful, who said, “I heard Anas ibn Mālik say, ‘The Prophet (ﷺ) ﷺ dozed off for a moment, then raised his head smiling. Either he said to them, or they said to him, “Why did you smile?” The Messenger of Allah (ﷺ) ﷺ said, “A sūrah has just been revealed to me,” and he recited, “In the name of Allah, the Most Gracious, the Most Merciful. Indeed, We have given you al-Kawthar,” to the end of the sūrah. Then he said, “Do you know what al-Kawthar is?” They said, “Allah and His Messenger know best.” He said, “It is a river my Lord, the Mighty and Majestic, has granted me in Paradise, upon which there is much good. My ummah will come to it on the Day of Resurrection; its vessels are as numerous as the stars. A servant of theirs will be snatched away from it and I will say, ‘My Lord, he is one of my ummah,’ and it will be said to me, ‘You do not know what they introduced after you.’”’”
Reference:Musnad Aḥmad 89
[{"graded_by": "", "grade": "Ṣaḥīḥ", "priority": 50, "grade_detail": "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).\nThe 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.\nThe 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, limi
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Muḥammad ibn Fuḍayl narrated to us from al-Mukhtār ibn Fulful, from Anas ibn Mālik, who said that the Messenger of Allah (ﷺ) ﷺ said, “Allah, exalted be He, said to me: your ummah will not cease questioning one another until they say, ‘This is Allah who created creation, so who created Allah?’”
Reference:Musnad Aḥmad 90
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Muḥammad ibn Fuḍayl narrated to us: al-Mukhtār ibn Fulful narrated to us, from Anas ibn Mālik, who said that the Messenger of Allah (ﷺ) ﷺ said one day, having finished the prayer and turned to face them, “O people, I am your imam, so do not precede me in bowing or in prostration, nor in standing or in sitting, nor in leaving [the prayer], for I see you from in front of me and from behind me. By Him in whose Hand is my soul, had you seen what I have seen, you would have laughed little and wept much.” They said, “Messenger of Allah, what did you see?” He said, “I saw Paradise and the Fire.”
Reference:Musnad Aḥmad 91
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Muḥammad ibn Abī ʻAdī narrated to us from Ḥumayd, from Anas, that the Prophet (ﷺ) ﷺ was praying one night in his chamber, and some people came and prayed following his prayer. He shortened it, then entered the house, then came out; he did this several times, praying each time. In the morning they said, “Messenger of Allah, you prayed, and we would have liked you to prolong your prayer.” He said, “I knew you were there, and I did that deliberately.”
Reference:Musnad Aḥmad 92
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Ibn Abī ʻAdī narrated to us from Ḥumayd, from Anas, who said, “The Messenger of Allah (ﷺ) ﷺ came to Madīnah, and its people had two days on which they used to play in the [time of] ignorance (Jāhiliyyah). He said, ‘Allah has given you, in place of the two, two days better than them: the day of Fiṭr and the day of Naḥr.’”
Reference:Musnad Aḥmad 93
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Anas ibn Mālik (may Allah be pleased with him) reported: The Prophet (ﷺ) ﷺ entered one of the gardens of Banū al-Najjār in Madīnah and heard a sound coming from a grave. He enquired: “When was the person in this grave buried?” They replied: “O Messenger of Allah, he was buried during the time of ignorance [before Islam].” He was pleased at this and said: “Were it not that you would cease burying one another, I would have prayed to Allah to let you hear the torment of the grave.”
Reference:Musnad Aḥmad 94
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Anas ibn Mālik (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) ﷺ said, “I entered Paradise, and there I was at a river whose two banks were tents of pearl. I struck my hand into the channel through which the water was flowing, and behold, it was musk of the sharpest fragrance. I said, ‘What is this, O Jibrīl?’ He said, ‘This is al-Kawthar, which Allah has given you.’”
Reference:Musnad Aḥmad 95
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Anas ibn Mālik (may Allah be pleased with him) reported: When the Messenger of Allah (ﷺ) ﷺ was returning from the campaign of Tabūk and approached Madīnah, he said: “There are people in Madīnah who, every path you have travelled and every valley you have crossed, they were with you in it.” They asked: “O Messenger of Allah, even though they were in Madīnah?” He replied: “Yes, even though they were in Madīnah — a valid excuse held them back.”
Reference:Musnad Aḥmad 96
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Anas ibn Mālik (may Allah be pleased with him) reported: The she-camel of the Messenger of Allah (ﷺ) ﷺ was called al-ʿAḍbāʾ, and she was never outrun in a race. Then a Bedouin came upon a young camel and outran her. This distressed the Muslims greatly. When the Prophet (ﷺ) ﷺ perceived this in their expressions, they said: “O Messenger of Allah, al-ʿAḍbāʾ has been beaten!” He said: “It is Allah’s right that nothing of this world is raised except that He brings it down again.”
Reference:Musnad Aḥmad 97
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Anas ibn Mālik (may Allah be pleased with him) reported: The iqāmah for prayer was called, and the Prophet (ﷺ) ﷺ stood up and turned to face us, saying: “Straighten your rows and stand close together, for I can see you from behind my back.”
Reference:Musnad Aḥmad 98
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Anas ibn Mālik (may Allah be pleased with him) reported: Ḥumayd said: Anas was asked about the night prayer of the Messenger of Allah (ﷺ) ﷺ. He replied: “Whenever we wanted to see him praying at night, we would certainly find him praying; and whenever we wanted to see him sleeping, we would certainly find him sleeping. He would fast during a month until we thought he would not break his fast at all throughout it, and he would not fast [for so many days] until we thought he would not fast at all during it.”
Reference:Musnad Aḥmad 99
Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ
Anas ibn Mālik (may Allah be pleased with him) reported: We used to love it when a man from the desert would come and question the Messenger of Allah (ﷺ) ﷺ. A Bedouin came and asked: “O Messenger of Allah, when will the Hour come?” The iqāmah for prayer had already been called, so the Messenger of Allah (ﷺ) ﷺ performed the prayer. When he finished, he asked: “Where is the one who was asking about the Hour?” The man said: “It is I, O Messenger of Allah.” He asked: “What have you prepared for it?” The man replied: “I have not prepared for it a great deal of prayer or fasting, but I love Allah and His Messenger.” The Messenger of Allah (ﷺ) ﷺ then said: “A person will be with those whom he loves.” Anas said: “I have never seen the Muslims rejoice at anything after embracing Islam as they rejoiced at this.”
Reference:Musnad Aḥmad 100