Loading Hadees library…

Musnad Ahmad ibn Hanbal — Three-Narrator Ahadith | Quran & Hadees

Musnad Ahmad ibn Hanbal

Three-Narrator Ahadith, book 3. 38 chapters and 332 stored hadiths.

مسند أحمد بن حنبل

Chapters

Musnad Ahmad ibn Hanbal · Chapter 1

مُسْنَدُ أَبِي عَبْدِ الرَّحْمَنِ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا

Musnad of Abū ʿAbd al-Raḥmān ʿAbdullāh ibn ʿUmar (may Allāh be pleased with them both)

15 hadiths

Open chapter

Musnad Ahmad ibn Hanbal · Chapter 2

مُسْنَدُ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ

Musnad of Jābir ibn ʿAbdillāh al-Anṣārī (may Allāh be pleased with him)

30 hadiths

Open chapter

Musnad Ahmad ibn Hanbal · Chapter 3

مُسْنَدُ أَبِي حَمْزَةَ أَنَسِ بْنِ مَالِكٍ الْأَنْصَارِيِّ خَادِمِ رَسُولِ اللَّهِ ﷺ

Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ

165 hadiths

Open chapter

Musnad Ahmad ibn Hanbal · Chapter 4

مُسْنَدُ أَبِي مَالِكٍ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ رَضِيَ اللَّهُ عَنْهُ

From the Musnad of Abū Mālik Sahl ibn Saʿd al-Sāʿidī (may Allah be pleased with him)

7 hadiths

Open chapter

Hadiths in this book

Three-Narrator Ahadith · Book 3 · Hadith 81

حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: دَخَلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمَسْجِدَ، وَحَبْلٌ مَمْدُودٌ بَيْنَ سَارِيَتَيْنِ فَقَالَ: «مَا هَذَا؟» قَالُوا: لِزَيْنَبَ تُصَلِّي، فَإِذَا كَسِلَتْ أَوْ فَتَرَتْ أَمْسَكَتْ بِهِ، فَقَالَ: «حُلُّوهُ». ثُمَّ قَالَ: «لِيُصَلِّ أَحَدُ…

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?’ T…

Ṣaḥīḥ

Read

Three-Narrator Ahadith · Book 3 · Hadith 82

حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: أُقِيمَتِ الصَّلَاةُ وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَجِيٌّ لِرَجُلٍ فِي الْمَسْجِدِ، فَمَا قَامَ إِلَى الصَّلَاةِ حَتَّى نَامَ الْقَوْمُ

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…

Three-Narrator Ahadith · Book 3 · Hadith 86

حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَزَا خَيْبَرَ فَصَلَّيْنَا عِنْدَهَا صَلَاةَ الْغَدَاةِ بِغَلَسٍ، فَرَكِبَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَرَكِبَ أَبُو طَلْحَةَ، وَأَنَا رَدِيفُ أَبِي طَلْحَةَ، فَأَجْرَى نَبِيُّ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم…

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…

[{"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

Read

Three-Narrator Ahadith · Book 3 · Hadith 90

حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ الْمُخْتَارِ بْنِ فُلْفُلٍ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ قَالَ لِي: إِنَّ أُمَّتَكَ لَا يَزَالُونَ يَتَسَاءَلُونَ فِيمَا بَيْنَهُمْ، حَتَّى يَقُولُوا: هَذَا اللَّهُ خَلَقَ النَّاسَ، فَمَنْ خَلَقَ اللَّهَ؟

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 un…

[{"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

Read

Chapters

Musnad of Abū ʿAbd al-Raḥmān ʿAbdullāh ibn ʿUmar (may Allāh be pleased with them both)

Musnad of Jābir ibn ʿAbdillāh al-Anṣārī (may Allāh be pleased with him)

Musnad of Abū Ḥamzah Anas ibn Mālik al-Anṣārī, the Servant of the Messenger of Allah (ﷺ) ﷺ

From the Musnad of Abū Mālik Sahl ibn Saʿd al-Sāʿidī (may Allah be pleased with him)

Hadiths in this book

Musnad Abī al-Ṭufayl ʿĀmir ibn Wāthilah (may Allah be pleased with him)

Musnad ʿAṭiyyah al-Quraẓī (may Allah be pleased with him)

Musnad ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him)

Musnad Jābir ibn Samurah al-Suwāʾī (may Allah be pleased with him)

Musnad ʿAbdullāh ibn Jaʿfar ibn Abī Ṭālib (may Allah be pleased with him)

Musnad Abī Juḥayfah Wahb ibn ʿAbdullāh al-Suwāʾī (may Allah be pleased with him)

Musnad Jundub ibn Sufyān al-Bajalī al-ʿAlaqī, of Kūfah (may Allah be pleased with him)

Musnad Nubayṭ ibn Sharīṭ (may Allah be pleased with him)

Musnad ʿUrwah al-Bāriqī (may Allah be pleased with him)

Musnad ʿAbdullāh ibn Sarjis, of Kūfah (may Allah be pleased with him)

Musnad ʿAbdullāh ibn Thaʿlabah ibn Ṣuʿayr (may Allah be pleased with him)

Musnad al-Sāʾib ibn Yazīd, of Kūfah and Madīnah (may Allah be pleased with him)

Musnad Muḥammad ibn Ḥāṭib al-Jumaḥī (may Allah be pleased with him)

Musnad ʿĀmir al-Muzanī, of Makkah and Madīnah (may Allah be pleased with him)

Musnad al-Ḥārith ibn Ḥassān al-Bakrī (may Allah be pleased with him)

Musnad Kaʿb ibn Zayd, or Zayd ibn Kaʿb, al-Anṣārī (may Allah be pleased with him)

Musnad Usāmah ibn Sharīk, of Kūfah (may Allah be pleased with him)

Musnad Abī Kāhil Qays ibn ʿĀʾidh, counted among the Syrians (may Allah be pleased with him)

Musnad al-Rubayyiʿ bint Muʿawwidh ibn ʿAfrāʾ (may Allah be pleased with her)

Musnad Umm Khālid bint Khālid ibn Saʿīd (may Allah be pleased with her)

Musnad Umm Hishām bint Ḥārithah ibn al-Nuʿmān (may Allah be pleased with her)

Musnad ʿUmārah ibn Ruwaybah al-Thaqafī (may Allah be pleased with him)

Musnad ʿAbdullāh ibn ʿAbbās (may Allah be pleased with both of them)

Musnad Abī ʿAsīb, freedman of the Messenger of Allah (ﷺ) ﷺ (may Allah be pleased with him)

Musnad Salamah ibn al-Akwaʿ (may Allah be pleased with him)

Musnad ʿAbdullāh ibn Busr al-Māzinī

Musnad al-Hirmās ibn Ziyād al-Bāhilī

Musnad Qudāmah ibn ʿAbdullāh al-Kilābī

Musnad Yūsuf ibn ʿAbdullāh ibn Salām

Musnad al-ʿAddāʾ ibn Khālid ibn Hawdhah

Musnad ʿAmr ibn Salamah al-Jarmī

Musnad ʿUmayr, mawlā Ābī al-Laḥm al-Ghifārī

Musnad Ṭāriq ibn Ashyam al-Ashjaʿī

Musnad Umaymah bint Ruqayqah