ʻAbbād ibn ʻAbbād and Ghassān ibn Muḍar narrated to us from Saʻīd ibn Yazīd Abū Maslamah, who said, “I asked Anas ibn Mālik, ‘Did the Messenger of Allah (ﷺ) ﷺ pray in his sandals?’ He said, ‘Yes.’”
Reference:
Musnad Aḥma…
Ziyād ibn al-Rabīʻ Abū Khidāsh al-Yuḥmidī narrated to us, saying, “I heard Abū ʻImrān al-Jawnī say, ‘I heard Anas ibn Mālik say, “I do not recognize anything today of what we used to have in the time of the Messenger of…
Ismāʻīl narrated to us from ʻAbd al-ʻAzīz, from Anas ibn Mālik, who said that the Messenger of Allah (ﷺ) ﷺ said, “None of you should wish for death because of some harm that has befallen him. If he must wish for it, let…
Ismāʻīl ibn Ibrāhīm narrated to us: ʻAbd al-ʻAzīz ibn Ṣuhayb narrated to us, from Anas ibn Mālik, who said, “The Prophet (ﷺ) of Allah ﷺ forbade a man to perfume himself with saffron.”
Reference:
Musnad Aḥmad 74
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz narrated to us, from Anas, who said that the Messenger of Allah (ﷺ) ﷺ said, “When one of you supplicates, let him be resolute in the supplication, and let him not say, ‘O Allah, give…
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz narrated to us, saying, “Qatādah asked Anas, ‘Which supplication did the Prophet (ﷺ) ﷺ make most often?’ He said, ‘The supplication the Messenger of Allah (ﷺ) ﷺ made most often was:…
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz ibn Ṣuhayb narrated to us, from Anas ibn Mālik, who said, “Muʻādh used to lead his people in prayer. [A man by the name of] Ḥarām came, intending to water his palm trees, and entered…
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz narrated to us, from Anas ibn Mālik, who said that the Prophet (ﷺ) of Allah ﷺ, when he entered the privy, would say, “Aʻūdhu billāhi min al-khubthi wa-l-khabā’ith” (I seek refuge in…
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz narrated to us, from Anas ibn Mālik, who said, “The Messenger of Allah (ﷺ) ﷺ used to sacrifice two rams.” Anas said, “And I too sacrifice two rams.”
Reference:
Musnad Aḥmad 79
Ismāʻīl narrated to us: ʻAbd al-ʻAzīz narrated to us, from Anas ibn Mālik, who said that the Messenger of Allah (ﷺ) ﷺ said, “Whoever wears silk in this world will not wear it in the Hereafter.”
Reference:
Musnad Aḥmad 80
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…
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…
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…
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 i…
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
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
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.…
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:…
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,…
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