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Anas

Narrated by Ad-DaaraqutniAuthentic

If any of you makes ablution and puts on his leather socks, let him pray while having them on, and let him wipe over them without taking them off, if he wishes, except in the state of Janābah (major ritual impurity)

Narrator in the source: Anas

Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you makes ablution and puts on his leather socks, let him pray while having them on, and let him wipe over them without taking them off, if he wishes, except in the state of Janābah (major ritual impurity)."
Sources and grading
Grade in the source
Authentic
Reported by
Narrated by Ad-Daaraqutni
Original Arabic wording
عَنْ أَنَسٍ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا تَوَضَّأَ أَحَدُكُمْ وَلَبِسَ خُفَّيْهِ فَلْيُصَلِّ فِيهِمَا، وَلْيَمْسَحْ عَلَيْهِمَا ثُمَّ لَا يَخْلَعْهُمَا إِنْ شَاءَ إِلَّا مِنْ جَنَابَةٍ».
Understand this hadith

The Prophet (may Allah's peace and blessings be upon him) clarifies that if a Muslim puts on his leather socks after performing ablution, then later he becomes in the state of Hadath (minor ritual impurity) and wants to make ablution, he is permitted to wipe over them if he wishes. He can pray while having them on without taking them off for a specific period unless he becomes in the state of Janābah, in which case he must take off the leather socks to take a ritual bath.

Lessons from the hadith
  • It is impermissible to wipe over leather socks unless they are worn after complete ritual purification.
  • The prescribed wiping period for the resident is: one day and one night, and for the traveler: three days with their nights.
  • Wiping over leather socks is restricted to minor, not major, Hadath (ritual impurity). In the case of major Hadath, wiping is impermissible; rather, one must take off the leather socks and wash the feet.
  • It is recommended to pray while having shoes on, leather socks, and the like by way of opposing the Jews, in case they are pure and bear no harm for those praying or for the mosque, like the mosques that have carpets, in which case one should not pray while having them on.
  • Wiping over leather socks entails facilitation and alleviation for this Ummah.
References (original Arabic)

سنن الدارقطني (1/ 376) (781). توضيح الأحكام مِن بلوغ المرام، لعبد الله البسام (1/ 274). سبل السلام شرح بلوغ المرام، للصنعاني (1/ 86).

Narrated by Abu Daoud - Narrated by MuslimAuthentic hadith

During the Prophet's lifetime, the Companions used to wait for the ‘Ishā' prayer so much so their heads were lowered down (by dozing). They would then pray without performing (a new) ablution

Narrator in the source: Anas

Anas ibn Mālik (may Allah be pleased with him) reported that during the Prophet's lifetime, the Companions used to wait for the ‘Ishā' prayer so much so their heads were lowered down (by dozing). They would then pray without performing (a new) ablution.
Sources and grading
Grade in the source
Authentic hadith
Reported by
Narrated by Abu Daoud - Narrated by Muslim
Original Arabic wording
عن أنس بن مالك رضي الله عنه قال: كان أصحاب رسول الله صلى الله عليه وسلم على عَهدِه ينتظرون العشاء حتى تَخْفِقَ رُءُوسُهُمْ، ثم يصلُّون ولا يَتَوَضَّئُونَ.
Understand this hadith

The Companions during the time of the Prophet (may Allah's peace and blessings be upon him) used to wait for the ‘Ishā' prayer, and they would doze off then pray without making ablution again. In principle, anyone does an act during the time of the Prophet (may Allah's peace and blessings be upon him) and the Prophet did not denounce it, this is considered a tacit approval. The Prophet’s approval of an action is part of the Sunnah, which generally includes his sayings, actions, and approvals. Any act done during the Prophet's lifetime and he did not denounce it, then it is considered an act of Sunnah by approval. Had their prayers been invalid or their action been incorrect, the Prophet (may Allah's peace and blessings be upon him) would have informed them of it once it comes to his knowledge or is conveyed to him through the revelation. Unlike the actions that occur after the Prophet’s death. The Companions' heads would be dropping from drowsiness to the extent that the narrator, according to another version, could hear some of them snoring or see them laying on their sides, then they would get up and pray without making ablution. This means that they would get up to pray without making a new ablution, because their sleep was not deep. Had such sleep invalidated their ablution, the Prophet would not have approved that they pray without making a new ablution. By this understanding, one can reconcile between the other textual proofs, since it was authentically reported that sleeping invalidates ablution, exactly like defecation and urination. The Prophet (may Allah's peace and blessings be upon him) said regarding invalidators of ablution (which do not require removal of leather socks): "...not for defecation, urination, or sleep." Ali,(may Allah be pleased with him) reported that he said: "The eye is the string tying the anus, so anyone sleeps let him make ablution." Mu‘āwiyah (may Allah be pleased with him) reported that he said: "The eye is the string tying the anus, so if the eyes sleep, the string is untied (i.e. wind is free to pass out)." All these narrations prove that sleeping renders ablution invalid, whereas the Hadīth mentioned here and the associated narrations indicate that sleeping does not invalidate ablution. Sleeping, therefore, in the Hadīth mentioned here as well as the narrations that mention "snoring" and "lying down on their sides" should be interpreted to mean that it is not deep. In reality, one may hear someone snoring during the initial stage of sleeping and before falling into deep sleep. Also, lying down on one’s side does not necessitate that a person is in deep sleep. So, all the texts based on this interpretation are in complete agreement and employed. In principle, no evidence should be discarded as long as they could be reconciled and applied together. In brief, if a person goes into deep sleep such that he completely loses consciousness, then this type of sleep requires ablution. If the sleep is not deep, then it does not require ablution although renewing ablution is preferable and safer to ensure the validity of prayer. If one is doubtful whether he was sleeping deeply or not, then his ablution does not become invalid. This is because the default is that he is certain about being in a state of ritual purity, and such certainty cannot be removed by doubt. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy upon him) said: "Sleep during which one is doubtful whether he passed wind or not, does not invalidate the ablution. This because the state of purity was established with certainty, so it cannot be removed by doubt."

References (original Arabic)

صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي – بيروت. سنن أبي داود، تأليف: سليمان بن الأشعث السِّجِسْتاني، تحقيق: محمد محيي الدين عبد الحميد، الناشر: المكتبة العصرية، صيدا. صحيح وضعيف سنن أبي داود، تأليف: محمد ناصر الدين الألباني، مصدر الكتاب: برنامج منظومة التحقيقات الحديثية من إنتاج مركز نور الإسلام لأبحاث القرآن والسنة بالإسكندرية. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، تأليف: صالح بن فوزان بن عبد الله الفوزان، الطبعة: الأولى، 1427 ه - 2006 م. توضيح الأحكام مِن بلوغ المرام، تأليف: عبد الله بن عبد الرحمن بن صالح البسام، الناشر: مكتبة الأسدي، مكة المكرّمة الطبعة: الخامِسَة، 1423 هـ - 2003 م. فتح ذي الجلال والإكرام، شرح بلوغ المرام، تأليف: محمد بن صالح بن محمد العثيمين، الناشر: المكتبة الإسلامية، تحقيق: صبحي بن محمد رمضان، وأُم إسراء بنت عرفة. منحة العلام في شرح بلوغ المرام، تأليف: عبد الله بن صالح الفوزان، الناشر: دار ابن الجوزي الطبعة: الأولى، 1427 هـ - 1431 هـ. سبل السلام شرح بلوغ المرام، تأليف: محمد بن إسماعيل بن صلاح الصنعاني، الناشر: دار الحديث الطبعة: بدون طبعة وبدون تاريخ.

Narrated by BukhariAuthentic hadith

Any Muslim who loses (to death) three children before reaching puberty will be admitted by Allah into Paradise because of his being merciful to them

Narrator in the source: Anas

Anas (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Any Muslim who loses (to death) three children before reaching puberty will be admitted by Allah into Paradise because of his being merciful to them."
Sources and grading
Grade in the source
Authentic hadith
Reported by
Narrated by Bukhari
Original Arabic wording
عن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «ما مِنْ مُسْلِم يموت له ثلاثة لم يَبْلُغوا الحِنْثَ إلا أدْخَلَه الله الجنَّة بِفَضْل رَحْمَتِهِ إيَّاهُمْ».
Understand this hadith

If a Muslim loses three small children, whether they were male or female, before they reach the age of puberty, then that will be a reason for the parent to enter Paradise.

References (original Arabic)

نزهة المتقين، تأليف: جمعٌ من المشايخ، الناشر: مؤسسة الرسالة، الطبعة الأولى: 1397ه - الطبعة الرابعة عشر 1407هـ. كنوز رياض الصالحين، تأليف: حمد بن ناصر العمار، الناشر: دار كنوز أشبيليا، الطبعة الأولى، 1430هـ. بهجة الناظرين، تأليف: سليم بن عيد الهلالي، الناشر: دار ابن الجوزي، سنة النشر: 1418ه - 1997م. رياض الصالحين، تأليف: محيي الدين يحيى بن شرف النووي، تحقيق: د. ماهر بن ياسين الفحل، الطبعة الأولى، 1428هـ. صحيح البخاري، تأليف: محمد بن إسماعيل البخاري، تحقيق: محمد زهير الناصر، الناشر: دار طوق النجاة، الطبعة الأولى، 1422هـ. دليل الفالحين، تأليف: محمد بن علان، الناشر: دار الكتاب العربي، نسخة الكترونية، لا يوجد بها بيانات نشر. شرح رياض الصالحين، تأليف: محمد بن صالح العثيمين، الناشر: دار الوطن للنشر، الطبعة: 1426هـ. منار القاري، تأليف: حمزة محمد قاسم، الناشر: مكتبة دار البيان، عام النشر: 1410هـ.

Narrated by Bukhari & MuslimAuthentic hadith

You praised this, so Paradise has been affirmed for him, and you dispraised this, so Hell has been affirmed for him. You are Allah's witnesses on earth

Narrator in the source: Anas

Anas ibn Mālik (may Allah be pleased with him) reported: They (the Companions) passed by a funeral procession and praised the deceased. The Prophet (may Allah's peace and blessings be upon him) said: "It has been affirmed." Then they passed by another funeral procession but dispraised the deceased, so the Prophet (may Allah's peace and blessings be upon him) said: "It has been affirmed." ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked: "What has been affirmed?" He replied: "You praised this, so Paradise has been affirmed for him, and you dispraised this, so Hell has been affirmed for him. You are Allah's witnesses on earth."
Sources and grading
Grade in the source
Authentic hadith
Reported by
Narrated by Bukhari & Muslim
Original Arabic wording
عن أنس رضي الله عنه قال: مَرُّوا بجَنَازَةٍ، فأَثْنَوْا عليها خيراً، فقال النبي صلى الله عليه وسلم : «وَجَبَتْ» ثم مَرُّوا بأخرى، فأَثْنَوْا عليها شراً، فقال النبي صلى الله عليه وسلم : «وَجَبَتْ»، فقال عمر بن الخطاب رضي الله عنه : ما وَجَبَتْ؟ فقال: «هذا أَثْنَيْتُمْ عليه خيراً، فوَجَبَتْ له الجنة، وهذا أَثْنَيْتُم عليه شراً، فوَجَبَتْ له النار، أنتم شُهَدَاءُ الله في الأرض».
Understand this hadith

Some of the Companions passed by a funeral procession and testified to the good nature and righteousness of the deceased and his upright following of the Shariah of Allah. Having heard their praise of him, the Prophet (may Allah's peace and blessings be upon him) commented that it was affirmed. Then they passed by another funeral procession and testified to the evil of the deceased. Thereupon, the Prophet (may Allah's peace and blessings be upon him) commented that it was affirmed. ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked about the meaning of "it has been affirmed", as mentioned in both comments. The Prophet (may Allah's peace and blessings be upon him) explained that Paradise has been affirmed for the one regarding whom you attested to his good nature, righteousness, and uprightness and that Hell is affirmed for the one regarding whom you attested to his evil. It could be that this man was known to be a hypocrite or something like that. Then, the Prophet (may Allah's peace and blessings be upon him) informed that if people of truthfulness, virtue, and righteousness testify that someone deserves Paradise or deserves Hell, then this will be the case in reality.

References (original Arabic)

نزهة المتقين، تأليف: مصطفى الخن وآخرون، الناشر: مؤسسة الرسالة، الطبعة الأولى: 1397هـ الطبعة الرابعة عشر 1407هـ بهجة الناظرين، تأليف: سليم بن عيد الهلالي، الناشر: دار ابن الجوزي ، سنة النشر: 1418هـ- 1997م. صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي – بيروت. رياض الصالحين، تأليف: محيي الدين يحيى بن شرف النووي، تحقيق: د. ماهر بن ياسين الفحل ، الطبعة: الأولى، 1428هـ. صحيح البخاري، تأليف: محمد بن إسماعيل البخاري، تحقيق: محمد زهير الناصر، الناشر: دار طوق النجاة الطبعة: الأولى، 1422هـ. التنوير شرح الجامع الصغير، تأليف: محمد بن إسماعيل الصنعاني، تحقيق: د/ محمد إسحاق محمد إبراهيم ، الناشر: مكتبة دار السلام، الطبعة: الأولى، 1432هـ. المنهاج شرح صحيح مسلم، تأليف: محيي الدين يحيى بن شرف النووي، الناشر: دار إحياء التراث العربي، الطبعة: الثانية 1392هـ. شرح رياض الصالحين، تأليف: محمد بن صالح العثيمين، الناشر: دار الوطن للنشر، الطبعة: 1426هـ. شرح الطيبي على مشكاة المصابيح، تأليف: شرف الدين الحسين بن عبد الله الطيبي، تحقيق: د. عبد الحميد هنداوي، الناشر: مكتبة نزار مصطفى الباز -مكة المكرمة- الرياض، الطبعة: الأولى، 1417 هـ - 1997 م.

Narrated by Bukhari & MuslimAuthentic hadith

The Messenger of Allah (may Allah’s peace and blessings be upon him) forbade using (live) animals as targets

Narrator in the source: Anas

Anas (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) forbade using (live) animals as targets.
Sources and grading
Grade in the source
Authentic hadith
Reported by
Narrated by Bukhari & Muslim
Original Arabic wording
عن أنس رضي الله عنه قال: نَهى رسول الله صلى الله عليه وسلم أن تُصْبَرَ البَهائِم.
Understand this hadith

Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) forbade tying up animals while they are alive in order to use them as targets for shooting arrows or the like until they die. He forbade it because of the torture that it inflicts on the animals.

References (original Arabic)

نزهة المتقين، تأليف: جمعٌ من المشايخ، الناشر: مؤسسة الرسالة، الطبعة الأولى: 1397 هـ الطبعة الرابعة عشر 1407 هـ. بهجة الناظرين، تأليف: سليم بن عيد الهلالي، الناشر: دار ابن الجوزي ، سنة النشر: 1418 هـ - 1997م. صحيح البخاري، تأليف: محمد بن إسماعيل البخاري، تحقيق: محمد زهير الناصر، الناشر: دار طوق النجاة الطبعة: الأولى، 1422هـ. صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي، بيروت. رياض الصالحين، تأليف: محيي الدين يحيى بن شرف النووي، تحقيق: د. ماهر بن ياسين الفحل، الطبعة: الأولى، 1428 هـ. المنهاج شرح صحيح مسلم، تأليف: محيي الدين يحيى بن شرف النووي، الناشر: دار إحياء التراث العربي، الطبعة: الثانية 1392 هـ. شرح رياض الصالحين، تأليف: محمد بن صالح العثيمين، الناشر: دار الوطن للنشر، الطبعة: 1426 هـ.

Narrated by Al-BukhāriAuthentic

We were with ‘Umar, and he said: "We were forbidden from the affectation

Narrator in the source: Anas

Anas (may Allah be pleased with him) reported: We were with ‘Umar, and he said: "We were forbidden from the affectation."
Sources and grading
Grade in the source
Authentic
Reported by
Narrated by Al-Bukhāri
Original Arabic wording
عن أنس رضي الله عنه قال: كُنَّا عِنْدَ عُمَرَ فَقَالَ: «نُهِينَا عَنِ التَّكَلُّفِ».
Understand this hadith

‘Umar (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade them from needlessly putting themselves into hardship, whether in words or deeds.

Lessons from the hadith
  • The forbidden affectation includes asking too many questions, pretending to know something one has no knowledge about, and adopting an approach of strictness regarding something Allah has made easy and flexible.
  • A Muslim should accustom himself to tolerance and lack of affectation in words and deeds: in his food, drink, speech, and all conditions.
  • Islam is a religion of ease.
References (original Arabic)

صحيح البخاري (9/ 95) (7293). نزهة المتقين، لمصطفى الخن وغيره (2/ 1136). شرح رياض الصالحين، لابن عثيمين (6/ 391). فتح الباري شرح صحيح البخاري، لابن حجر (13/ 270). النهاية في غريب الحديث والأثر، لابن الأثير (4/ 196). تطريز رياض الصالحين، لفيصل آل مبارك (ص930).

Agreed uponAuthentic

These mosques are not appropriate for anything of this kind of urine or filth. They are only for the remembrance of Allah Almighty, prayer, and recitation of the Qur’an

Narrator in the source: Anas

Anas ibn Mālik (may Allah be pleased with him) reported: While we were in the mosque with the Messenger of Allah (may Allah's peace and blessings be upon him), a Bedouin came and began to urinate in the mosque. The Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) said: Stop! Stop! He said: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not interrupt him; let him." So they left him until he finished urinating. Then the Messenger of Allah (may Allah's peace and blessings be upon him) called him and said to him: "These mosques are not appropriate for anything of this kind of urine or filth. They are only for the remembrance of Allah Almighty, prayer, and recitation of the Qur’an" or as the Messenger of Allah (may Allah's peace and blessings be upon him) said. He said: Then he ordered a man from among the people who brought a bucket of water and poured it over the affected area.
Sources and grading
Grade in the source
Authentic
Reported by
Agreed upon
Original Arabic wording
عَنْ أَنَسِ بْنِ مَالِكٍ رَضيَ اللهُ عنه قَالَ: بَيْنَمَا نَحْنُ فِي الْمَسْجِدِ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذْ جَاءَ أَعْرَابِيٌّ، فَقَامَ يَبُولُ فِي الْمَسْجِدِ، فَقَالَ أَصْحَابُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَهْ مَهْ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تُزْرِمُوهُ، دَعُوهُ» فَتَرَكُوهُ حَتَّى بَالَ، ثُمَّ إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَعَاهُ فَقَالَ لَهُ: «إِنَّ هَذِهِ الْمَسَاجِدَ لَا تَصْلُحُ لِشَيْءٍ مِنْ هَذَا الْبَوْلِ، وَلَا الْقَذَرِ إِنَّمَا هِيَ لِذِكْرِ اللهِ عَزَّ وَجَلَّ، وَالصَّلَاةِ وَقِرَاءَةِ الْقُرْآنِ» أَوْ كَمَا قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: فَأَمَرَ رَجُلًا مِنَ الْقَوْمِ فَجَاءَ بِدَلْوٍ مِنْ مَاءٍ فَشَنَّهُ عَلَيْهِ.
Understand this hadith

The Prophet (may Allah's peace and blessings be upon him) was in his mosque with his Companions when a Bedouin from the desert came and began to urinate in a corner of the mosque. The Companions rebuked him and said: Stop! Hold yourself back from that! The Prophet (may Allah's peace and blessings be upon him) said: Leave him alone, and do not interrupt his urination. So they left him until he finished. Then he (may Allah's peace and blessings be upon him) called him and said to him: Indeed, mosques are not suitable for anything of this urine or any kind of filth. They are only for the remembrance of Allah Almighty, prayer, the recitation of the Qur’an, and the like. Then the Prophet (may Allah's peace and blessings be upon him) instructed one of the Companions, who brought a bucket full of water and gently poured it over his urine.

Lessons from the hadith
  • It is obligatory to honor mosques and protect them from anything inappropriate.
  • An-Nawawi said: This indicates the importance of maintaining and revering mosques and keeping them free from filth, dirt, and spitting, as well as from loud voices, disputes, buying and selling, and all other types of transactions or anything similar to them.
  • Gentleness with the ignorant and teaching them what they need to know should be done without harshness or harm, so long as their mistake was not made out of contempt or stubbornness.
  • The Prophet (may Allah's peace and blessings be upon him) was a compassionate instructor, a gentle discipliner, and a tolerant educator.
  • Encouragement to maintain and enliven the houses of Allah Almighty through prayer, recitation of the Qur’an, and remembrance of Allah Almighty.
References (original Arabic)

صحيح البخاري (1/ 54) (221). صحيح مسلم (1/ 236) (285). نزهة المتقين، لمجموعة من الباحثين (2/ 1159). كنوز رياض الصالحين، لمجموعة من الباحثين (20/ 98). بهجة الناظرين، لسليم الهلالي (3/ 191). شرح رياض الصالحين، لابن عثيمين (6/ 436).

Narrated by MuslimAuthentic hadith

Among the Jews, whenever a woman had her menstruation, they would neither eat with her nor associate with her in their houses

Narrator in the source: Anas

Anas (may Allah be pleased with him) reported: Among the Jews, whenever a woman had her menstruation, they would neither eat with her nor associate with her in their houses. So the Companions of the Prophet (may Allah's peace and blessings be upon him) asked him (about this) and Allah, the Almighty, revealed: {And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation} [Sūrat al-Baqarah: 222]. So the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do everything except sexual intercourse." When the Jews heard of that, they said: "This man does not want to leave anything we do without opposing us in it." Usayd ibn Hudayr and ‘Abbād ibn Bishr came and said: "O Messenger of Allah, the Jews say such-and-such, should we not have intercourse with them (our wives)?" The face of the Messenger of Allah (may Allah's peace and blessings be upon him) underwent such a change that we thought he was angry with them, so they went out. They were met by a gift of milk which was being brought to the Prophet (may Allah's peace and blessings be upon him) so he sent after them and made them drink thereof, whereby they knew that he was not angry with them.
Sources and grading
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Original Arabic wording
عن أنس رضي الله عنه : أن اليَهُود كانوا إذا حَاضَت المرأة فيهم لم يؤَاكِلُوها، ولم يُجَامِعُوهُن في البيوت فسأل أصحاب النبي صلى الله عليه وسلم النبي صلى الله عليه وسلم فأنزل الله تعالى: {ويسألونك عن المحيض قل هو أذى فاعتزلوا النساء في المحيض} [البقرة: 222] إلى آخر الآية، فقال رسول الله صلى الله عليه وسلم : «اصْنَعُوا كلَّ شيء إلا النكاح». فَبَلغ ذلك اليهود، فقالوا: ما يُريد هذا الرَّجُل أن يَدع من أمْرِنا شيئا إلا خَالفَنَا فيه، فجاء أُسَيْدُ بن حُضَيْر، وعَبَّاد بن بِشْر فقالا يا رسول الله، إن اليهود تقول: كذا وكذا، فلا نُجَامِعُهُن؟ فَتغيَّر وجه رسول الله صلى الله عليه وسلم حتى ظَنَنَا أن قد وجَد عليهما، فخرجا فَاسْتَقْبَلَهُمَا هَدِيَّة من لَبَنٍ إلى النبي صلى الله عليه وسلم ، فأَرسَل في آثَارِهِما فَسَقَاهُمَا، فَعَرَفَا أن لم يَجِد عليهما.
Understand this hadith

Anas (may Allah be pleased with him) reported: "Among the Jews, whenever a woman had her menstruation, they would not eat with her": the Jews used to refrain from eating with their menstruating wives and from drinking after them from the same cup. They would not eat from the food they cooked because they considered them and their sweat to be impure during menstruation. "Nor associate with her in their houses": they would not mix or live with a menstruating woman; rather, they would make her leave the house as mentioned in the report of Anas (may Allah be pleased with him) that was narrated by Abu Dawūd. Upon knowing that the Jews abandoned their wives during their menstruation, the Companions asked the Prophet (may Allah’s peace and blessing be upon him) about that. Thereupon, Allah, the Almighty, revealed the verse: {And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation.} [Sūrat al-Baqarah: 222] The Prophet (may Allah's peace and blessings be upon him) said: "Do everything except intercourse." Hence, it is permissible according to the Shariah to mix with the menstruating wife, eat with her, drink with her, touch her, and lie down with her and everything else apart from having vaginal intercourse with her. His statement "Do everything except intercourse" is a clarification of the generality in the verse, because 'keeping away' includes sexual relations, mixing, eating, drinking, and accompanying. However, the Prophet (may Allah's peace and blessings be upon him) clarified that the intended meaning here is to avoid sexual intercourse and nothing else. When the Jews heard of that, they said: "This man does not want to leave anything we do without opposing us in it," i.e. the Jews learned that the Prophet (may Allah's peace and blessings be upon him) allowed his Companions to do everything with their wives during their menses except sexual intercourse. So they said that if he saw them doing something, he would order his followers to do the opposite and guide them to do the contrary since he was very eager to contradict them in everything. "Usayd ibn Hudayr and ‘Abbād ibn Bishr came and said: O Messenger of Allah, the Jews say such-and-such, should we not have intercourse with them (our wives)?": Usayd ibn Hudayr and ‘Abbād ibn Bishr (may Allah be pleased with both of them) reported to the Prophet what the Jews said after they had heard that the Prophet opposed them, then they both asked the Prophet about the permissibility of having sexual intercourse with their wives during the menstruation period in order to oppose the Jews in every aspect. "The face of the Messenger of Allah (may Allah's peace and blessings be upon him) underwent such a change": the Prophet did not approve of their Ijtihād (independent reasoning) in this issue; rather, he became angry and the signs of his anger were seen on his face, because their opinion opposed the Shariah as Allah, the Almighty, said: {Keep away from wives during menstruation} [Sūrat al-Baqarah: 222] and the Prophet had already clarified the meaning of 'keep away' in this verse, meaning that they were not entitled to have sexual intercourse with them. "that we thought he was angry with them": we thought he was angry with them because of what they said. "So they went out. They were met by a gift of milk which was being brought to the Prophet (may Allah's peace and blessings be upon him) and he sent after them and made them drink thereof": the two men left, but as they were leaving, someone who had a gift of milk for the Prophet met them on the way, and when he entered upon the Prophet, the Prophet sent someone after the two men to ask them to come back. When they came back, he gave them some milk to drink out of kindness and to show them that he was not angry with them. "whereby they knew that he was not angry with them": he was not angry because they were excused for their good intention behind what they said: or because his anger with them did not last long which reflects his noble morals and his kindness with his Companions.

References (original Arabic)

صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي – بيروت. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، تأليف: صالح بن فوزان بن عبد الله الفوزان، الطبعة: الأولى، 1427 هـ _ 2006 م. توضيح الأحكام مِن بلوغ المرام، تأليف: عبد الله بن عبد الرحمن بن صالح البسام، الناشر: مكتبة الأسدي، مكة المكرّمة الطبعة: الخامِسَة، 1423 هـ - 2003 م. فتح ذي الجلال والإكرام، شرح بلوغ المرام، تأليف: محمد بن صالح بن محمد العثيمين، الناشر: المكتبة الإسلامية، تحقيق: صبحي بن محمد رمضان، وأُم إسراء بنت عرفة. المنهاج شرح صحيح مسلم، تأليف: محيي الدين يحيى بن شرف النووي، الناشر: دار إحياء التراث العربي، الطبعة: الثانية 1392هـ. مرقاة المفاتيح شرح مشكاة المصابيح، تأليف: علي بن سلطان القاري، الناشر: دار الفكر، الطبعة: الأولى، 1422هـ. عون المعبود شرح سنن أبي داود، تأليف: محمد شمس الحق العظيم آبادي، الناشر: دار الكتب العلمية، الطبعة: الثانية، 1415هـ. شرح سنن أبي داود، تأليف: عبد المحسن بن حمد بن عبد المحسن العباد، نسخة الإلكترونية.

How hadith and tafsir reached us: preservation, transmission, collections, authentication and study
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How hadith reached us

A simplified history of preservation, transmission and compilation; stages overlap.

  1. 1
    Prophetic lifetimeLearning from the Prophet ﷺ

    Companions heard, memorized and practised the teachings; some also wrote them down.

    The Prophet ﷺ and examples of Companions who learned from him

    • Prophet Muhammad ﷺ
    • Abdullah ibn Amr ibn al-As
    • Abu Hurayrah
    • Aishah bint Abi Bakr
    • Anas ibn Malik
    Selected notable names; not an exhaustive list. Activities and generations overlap.Reference ↗
  2. 2
    First century AHThe Companions teach

    Companions passed on what they learned as teaching spread between regions.

    The seven most prolific Companion narrators

    • Abu Hurayrah
    • Abdullah ibn Umar ibn al-Khattab
    • Anas ibn Malik
    • Aishah bint Abi Bakr
    • Abdullah ibn Abbas
    • Jabir ibn Abdullah
    • Abu Said al-Khudri
    Selected notable names; not an exhaustive list. Activities and generations overlap.Reference ↗
  3. 3
    Late first / early second century AHSuccessors and organized recording

    Successors learned from Companions. Umar ibn Abd al-Aziz encouraged recording hadith; writing had already existed earlier.

    Notable Successors and organizers of hadith recording

    • Umar ibn Abd al-Aziz — commissioned recording
    • Muhammad ibn Muslim ibn Shihab al-Zuhri
    • Abu Bakr ibn Muhammad ibn Amr ibn Hazm
    • Amrah bint Abd al-Rahman
    • Al-Qasim ibn Muhammad ibn Abi Bakr
    Selected notable names; not an exhaustive list. Activities and generations overlap.Reference ↗
  4. 4
    Second to early fourth century AHCollections take shape

    Collections grew, including Malik’s Muwatta, later Bukhari and Muslim, and the Sunan, each with its own selection criteria.

    Notable compilers of hadith collections

    • Malik ibn Anas — Al-Muwatta
    • Ahmad ibn Hanbal — Al-Musnad
    • Ishaq ibn Rahawayh — Al-Musnad
    • Muhammad ibn Ismail al-Bukhari — Al-Sahih
    • Muslim ibn al-Hajjaj — Al-Sahih
    • Abu Dawud Sulayman ibn al-Ashath — Al-Sunan
    • Muhammad ibn Isa al-Tirmidhi — Al-Jami
    • Ahmad ibn Shuayb al-Nasai — Al-Sunan
    • Muhammad ibn Yazid Ibn Majah — Al-Sunan
    Selected notable names; not an exhaustive list. Activities and generations overlap.Reference ↗
  5. 5
    Across the centuriesCriticism, commentary and manuscripts

    Scholars continued examining chains and texts, comparing routes, explaining reports and copying books. These activities overlap rather than forming isolated stages.

    Notable scholars of criticism, hidden defects and commentary

    • Shubah ibn al-Hajjaj
    • Yahya ibn Said al-Qattan
    • Ahmad ibn Hanbal
    • Ali ibn al-Madini
    • Yahya ibn Main
    • Abu Hatim al-Razi
    • Yahya ibn Sharaf al-Nawawi — commentary on Sahih Muslim
    • Ahmad ibn Ali Ibn Hajar al-Asqalani — Fath al-Bari
    Selected notable names; not an exhaustive list. Activities and generations overlap.Reference ↗
  6. 6
    Modern periodCritical editions and digital access

    Printed editions and searchable libraries widened access. Availability alone does not authenticate a report; check its source and scholarly assessment.

    IslamWeb

    An online library for reading hadith collections, commentary and scholarly references.

    Visit IslamWeb ↗
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Names follow the source attributions. Not every transmitter is a Companion; read the chain for context.

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‘Umar ibn al-Khattāb reported that the Messenger of Allah26Ibn Mas‘ūd20Abu Dharr17Abu Mūsa16‘Uqbah ibn ‘Āmir15‘Imrān ibn Husayn15Abu ’Umāmah reported: ‘Amr ibn ‘Abasah related to me that he heard the Prophet say:11Hudhayfah11Buraydah reported: The Messenger of Allah10Abu ad-Dardā’ reported: The Prophet9An-Nu‘mān ibn Bashīr reported that the Prophet9أم سلمة9Sahl ibn Sa‘d reported that the Messenger of Allah said on the Day of Khaybar:9‘Ubādah ibn as-Sāmit9Abu Bakrah reported: The Prophet8Sa‘d ibn Abi Waqqās8Mu‘ādh ibn Jabal8’Ubayy ibn Ka‘b7Abu Sa‘īd reported that the Prophet7’Usāmah ibn Zayd reported: The Prophet7Al-Barā’7Al-Barā’ ibn ‘Āzib7Thawbān reported: The Messenger of Allah7عمرو بن شعيب7Abu Qatādah reported: The Messenger of Allah6Jubayr ibn Mut‘im reported: I heard the Prophet say:6Jarīr ibn ‘Abdullah6Zayd ibn Arqam reported: I only say to you what the Messenger of Allah used to say. He used to say:6Samurah ibn Jundub reported: The Messenger of Allah6عبدالله بن أبي أوفى6Abu ’Umāmah al-Bāhili reported: I heard the Messenger of Allah say:5أبو قتادة الأنصاري5Abu Mas‘ūd reported: The Prophet5Al-Mughīrah ibn Shu‘bah reported that the Prophet5Jābir ibn Samurah5Zayd ibn Thābit5Zayd ibn Khālid al-Juhani5Salamah ibn al-Akwa‘5Sahl ibn Sa‘d as-Sā‘idi reported that the Messenger of Allah5Mu‘āwiyah reported: I heard the Prophet say:5Abu Ayyūb al-Ansāri reported that the Prophet4Az-Zubayr ibn al-‘Awwām reported that the Prophet4’Umm ‘Atiyyah4Hudhayfah ibn al-Yamān4Rāfi‘ ibn Khadīj4‘Abdullāh ibn Zayd4كعب بن مالك4Abu Sa‘īd al-Khudri and Abu Hurayrah reported that the Prophet3Abu Salamah ibn ‘Abdur-Rahmān reported that Jābir ibn ‘Abdullah al-Ansāri said: While narrating about the halt in revelation, he said in his Hadīth:3Abu Mas‘ūd al-Ansāri3أبو مسعود البدري3أبو مسعود عقبة بن عمرو الأنصاري البدري3Asmā’ bint Abi Bakr reported: The Prophet3السائب بن يزيد3An-Nawwās ibn Sim‘ān reported that the Prophet (ﷺ)3Jundub ibn ‘Abdullah3Hakīm ibn Hizām3سمرة3Shaddād ibn Aws reported: There are two things which I learned by heart from the Messenger of Allah; he3Sohaib reported: The Messenger of Allah3Talhah ibn ‘Ubaydullah3عبدالله بن بسر3‘Adyy ibn Hātim reported: The Messenger of Allah3عروة3‘Uqbah ibn ‘Āmir al-Juhani3عمرو بن العاص3عوف بن مالك الأشجعي3Mu‘ādh3Wā’il ibn Hujr3واثلة بن الأسقع3ابن شهاب2Abu Ayyūb reported: The Prophet2Abu Bakr as-Siddīq2أبو ثعلبة الخشني2أبو جحيفة2أبو رافع2أبو رمثة2Abu ‘Abdur-Rahmān ‘Abdullah ibn Mas‘ūd2Abu ‘Abdullah Jābir ibn ‘Abdullah al-Ansāri2Abu Muhammad ‘Abdullah ibn ‘Amr ibn al-‘Ās reported: The Messenger of Allah (ﷺ)2أبو هريرة عن النبي صلى الله عليه وسلم2Abu Wāqid al-Laythi2أسماء2الحسن2Al-‘Abbās ibn ‘Abdul-Muttalib2المقداد2Al-Miqdām ibn Ma‘di Karib reported that the Prophet2An-Nawwās ibn Sim‘ān al-Ansāri2’Umm Salamah, the Mother of the Believers, reported that the Messenger of Allah2Tamīm ad-Dāri reported: I heard the Messenger of Allah say:2جابر بن عبدالله الأنصاري2رفاعة بن رافع الزرقي2Sa‘d2سعيد بن الحارث2سعيد بن جبير2Safīnah2Salmān reported: The Messenger of Allah2Salmān al-Fārisi reported: The Messenger of Allah2Shurayh ibn Hāni’2عائشة بنت أبي بكر2‘Abdur-Rahmān ibn Samurah reported: The Messenger of Allah2عبدالله بن الزبير2‘Abdullah ibn ash-Shikhkhīr2عبدالله بن زيد بن عاصم المازني2عبدالله بن سرجس2‘Abdullāh ibn Mughaffal reported: The Prophet2‘Uthmān ibn ‘Affān reported: The Prophet2‘Uthmān ibn Abi al-‘Ās2‘Uthmān ibn ‘Affān reported: The Messenger of Allah2عروة بن الزبير2عقبة بن الحارث2عمرو بن عبسة2فاطمة بنت قيس2مالك بن الحويرث2Mahmūd ibn Labīd reported that the Messenger of Allah2مسروق2Ma‘qil ibn Yasār reported that the Messenger of Allah2Wā’il al-Hadrami reported: Salamah ibn Yazīd al-Ju‘fi asked the Messenger of Allah, saying:2Abān ibn ‘Uthmān reported: I heard ‘Uthmān ibn ‘Affān say: I heard the Messenger of Allah say:1Ibrāhīm an-Nakha‘i reported that Hammām ibn al-Hārith1Ibn Abi Awfa1ابن أبي عمار1Abu Mulaykah1ابن أبي نعم1ابن الديلمي1ابن جبير1ابن شماسة المهري1ابن عباس -1ابن عباس وعمران بن الحصين1أبو إدريس الخولاني رحمه الله1أبو الأسود1Abu al-Ja‘d ad-Damri, who had a companionship with the Prophet, reported that the Messenger of Allah1أبو الحوراء السعدي1أبو الخطاب قتادة1Abu az-Zubayr1أبو السمح1أبو الشعثاء1Abu al-‘Abbās, ‘Abdullah ibn ‘Abbās reported: I was riding behind the Messenger of Allah (ﷺ) one day and he1أبو العباس سهل بن سعد الساعدي1أبو العلاء بن عمير1أبو الفضل العباس بن عبد المطلب1أبو المنهال1أبو المنهال سيار بن سلامة1Abu al-Hayyāj al-Asadi1أبو أمامة إياس بن ثعلبة الأنصاري الحارثي1Abu ’Umāmah Iyās ibn Tha‘labah al-Hārithi reported that the Messenger of Allah1Abu Burdah reported from his father Abu Mūsa al-Ash‘ari1Abu Burdah al-Ansāri reported that he heard the Messenger of Allah say:1Abu Burdah ibn Abi Mūsa1Abu Barzah al-Aslami reported that the Messenger of Allah1أبو برزة نضلة بن عبيد الأسلمي1Abu Bashīr al-Ansāri1أبو بكرة -ضي الله عنه1أبو بكرة نفيع بن الحارث الثقفي1أبو تميم الجيشاني1أبو ثعلبة1Abu Tha‘labah al-Khushani Jurthūm ibn Nāshir reported that the Messenger of Allah (ﷺ)1أبو جحيفة وهب بن عبدالله1أبو جحيفة وهب بن عبدالله السوائي1أبو جري الهجيمي1أبو جري جابر بن سليم1أبو جعفر عبدالله بن جعفر1أبو جعفر محمد بن علي بن الحسين بن علي بن أبي طالب1أبو جمرة -نصر بن عمران الضبعي1أبو جهيم بن الحارث بن الصمة الأنصاري1Abu Hāzim reported: I accompanied Abu Hurayrah for five years, and I heard him narrate from the Prophet, who1Abu Hāzim ibn Dinār1أبو حمزة أنس بن مالك1Abu Humayd as-Sā‘idi1Abu Humayd or Abu Usayd reported: The Messenger of Allah1أبو خبيب -بضم الخاء المعجمة- عبدالله بن الزبير1أبو خراش حدرد بن أبي حدرد الأسلمي1أبو ذر جندب بن جنادة1أبو ربعي حنظلة بن الربيع الأسيدي الكاتب1أبو رفاعة تميم بن أسيد1أبو رقية تميم بن أوس الداري1أبو رمثة التيمي1Abu Zuhayr ‘Umārah ibn Ru’aybah reported: The Messenger of Allah1أبو زيد الأنصاري1أبو زيد بن أخطب1أبو زيد عمرو بن أخطب الأنصاري1Abu Sa‘īd al-Khudri and Abu Hurayah reported that the Prophet1أبو سعيد رافع بن المعلى1Abu Sa‘īd Sa‘d ibn Mālik ibn Sinān al-Khudri reported that the Messenger of Allah (ﷺ)1أبو سعيد وأبي هريرة1أبو سفيان صخر بن حرب1أبو سلمة بن عبد الرحمن بن عوف1أبو سليمان مالك بن الحويرث1Abu Shurayh reported that the Prophet1أبو شريح -خويلد بن عمرو الخزاعي العدوي1أبو شريح خويلد بن عمرو الخزاعي عن النبي صلى الله عليه وسلم1أبو شريح خويلد بن عمرو الخزاعي و أبي هريرة1Abu Sirmah reported: The Messenger of Allah1أبو صفوان سويد بن قيس1أبو طريف عدي بن حاتم1Abu Talhah reported: The Prophet1أبو طلحة زيد بن سهل1‘Abdur-Rahmān as-Sulami1أبو عبد الرحمن عبدالله بن عمر بن الخطاب1Abu ‘Abdullah al-Jadali reported: I asked ‘Ā’ishah, Mother of the Believers, about the morals of the Messenger of Allah and she1أبو عبدالله النعمان بن بشير1أبو عبدالله جابر بن سمرة1أبو عبدالله جابر بن عبدالله1أبو عبدالله خباب بن الأرت1Abu ‘Abs ‘Abdur-Rahmān ibn Jabr reported that the Messenger of Allah1Abu ‘Ubayd, the ex-slave of Ibn Az'har,1أبو عزة الهذلي1أبو عطية1أبو علي سويد بن مقرن1أبو علي طلق بن علي1أبو عمرو- وقيل1أبو قتادة الحارث بن ربعي1Abu Qatādah as-Salami reported: The Messenger of Allah1أبو قتادة وأنس بن مالك1أبو قلابة عبدالله بن زيد الجرمي البصري1أبو كبشة عمرو بن سعد الأنماري1أبو لبابة بشير بن عبد المنذر1أبو مالك الأشجعي سعد بن طارق1Abu Mālik al-Ash‘ari reported: The Messenger of Allah1Abu Mālik al-Hārith ibn ‘Āsim al-Ash‘ari reported: The Messenger of Allah (ﷺ)1أبو محمد الحسن بن علي بن أبي طالب - سبط رسول الله صلى الله عليه وسلم وريحانته1Abu Marthad al-Ghanawi reported: The Messenger of Allah1أبو مريم الأزدي1Abu Muslim al-Khawlāni reported: The dear and trustworthy one, as he is dear to me and I deem him trustworthy, ‘Awf ibn Mālik al-Ashja‘i said to me:1أبو ميمونة سلمى مولى من أهل المدينة رجل صدق1أبو نجيح العرباض بن سارية1أبو نجيد عمران بن حصين الخزاعي1أبو نضرة1أبو هريرة -1Abu Hurayrah ‘Abdur-Rahmān ibn Sakhr reported: I heard the Messenger of Allah (ﷺ) say:1Abu Hurayrah reported: The Messenger of Allah1أبو هريرة وأبي قتادة وأبي إبراهيم الأشهلي عن أبيه -وأبوه صحابي1أبو هريرة وجابر1أبو هريرة وزيد بن خالد الجهني1أبو هريرة وعبدالله بن عباس1أبو هريرة وعبدالله بن عمرو وعائشة1أبو هريرة-1أبو واقد الحارث بن عوف1أبو يحيى خريم بن فاتك1Abu Ya‘la Shaddād ibn Aws reported that the Messenger of Allah (ﷺ)1أبو يونس سليم بن جبير مولى أبي هريرة1أسامة1أسامة بن زيد بن حارثة1أسماء بنت أبي بكر الصديق1أسماء بنت عميس1أسيد بن أبي أسيد التابعي1أسيد بن حضير وأنس بن مالك1أسير بن عمرو1Al-Aswad ibn Yazīd1Al-Agharr, who was one of the Prophet's Companions, reported that the Messenger of Allah1البراء بن عازب –1الجعد1Al-Husayn ibn ‘Ali ibn Abi Tālib reported: The Messenger of Allah1الحكم1الزبير بن عدي1السائب بن يزيد الصحابي1الصعب بن جثامة1الضحاك بن فيروز1العالية بنت سبيع1Al-‘Irbād ibn Sāriyah1الفريعة بنت مالك بن سنان1المستورد بن شداد1المسور بن مخرمة1المعرور بن سويد1Al-Mughīrah1Al-Miqdād ibn al-Aswad reported: I heard the Messenger of Allah say:1Al-Miqdād ibn ‘Amr al-Kindi1المقدام1Al-Miqdām ibn Ma‘dikarib reported: The Messenger of Allah1’Umm ad-Dardā’ and Abu ad-Dardā’ reported that the Prophet used to say:1The Mother of the Believers, ’Umm ‘Abdullah ‘Ā’ishah reported: The Messenger of Allah (ﷺ)1أم المؤمنين ميمونة بنت الحارث1أم ثابت كبشة بنت ثابت أخت حسان بن ثابت1’Umm Habībah, the Prophet's wife, reported: I heard the Messenger of Allah say:1أم حبيبة بنت أبي سفيان1’Umm Salamah, Mother of the Believers and wife of the Prophet, reported: The Messenger of Allah1أم شريك1أم عطية نسيبة الأنصارية1’Umm Qays bint Mihsan1أم كلثوم بنت عقبة بن أبي معيط1أم ورقة بنت عبدالله بن الحارث الأنصارية1The Commander of the Believers, Abu Hafs ‘Umar ibn al-Khattāb reported: I heard the Messenger of Allah (ﷺ) say:1’Umaymah bint Ruqayqah1أنس -1أنس بن سيرين1أنس بن مالك وأبي هريرة1إياس بن سلمة1Iyās ibn ‘Abdullah ibn Abi Dhubāb reported: The Messenger of Allah1أيوب1بجالة1Buraydah ibn al-Hasīb1بريدة بن الحصيب الأسلمي1بسر بن سعيد1Some of the Prophet's wives reported that the Prophet1Bahz ibn Hakīm reported from his father from his grandfather that he1ثابت بن الضحاك1ثابت عن أنس1ثوبان مولى رسول الله صلى الله عليه وسلم1جابر بن عبدالله وأبو هريرة1جابر بن يزيد بن الأسود1جابر عن النبي صلى الله عليه وسلم1جبلة بن سحيم1جذامة بنت وهب1Jarīr reported: The Prophet1جعفر بن محمد1Jundub1جندب بن سفيان البجلي1جندب بن عبدالله البجلي1Jundub ibn ‘Abdullāh al-Qasri reported: The Messenger of Allah1Juwayriyah, Mother of the Believers,1Hārithah ibn Wahb al-Khuzā‘i reported: I heard the Prophet say:1حبيب بن مسلمة الفهري1حذيفة -1حذيفة بن اليمان وأبي هريرة1حسان بن بلال1حصين بن عبد الرحمن1حطان بن عبدالله الرقاشي1حفصة1حفصة زوج النبي1حمران مولى عثمان بن عفان1حمنة بنت جحش1حميد بن عبد الرحمن1حنظلة بن حذيم1حنظلة بن قيس1خالد بن عرفطة1Khuraym ibn Fātik reported: The Messenger of Allah1Khawlah al-Ansāriyyah reported: I heard the Messenger of Allah say:1Khawlah bint Hakīm reported: I heard the Messenger of Allah say:1خيثمة1رافع بن خديج الأنصاري الأوسي1رافع بن سنان1رويفع1رويفع بن ثابت الأنصاري1Zirr ibn Hubaysh1زهدم بن مضرب الجرمي1زياد بن جبير1زياد بن علاقة1Ziyād ibn Labīd1زيد بن ثابت الأنصاري -1Zayd ibn Khālid reported: The Messenger of Allah1زيد مولى رسول الله صلى الله عليه وسلم1زينب بنت أبي سلمة1Zaynab bint Jahsh reported: The Prophet came to her in an alarmed state, saying:1سالم بن أبي الجعد1سالم بن عبدالله بن عمر بن الخطاب1سبرة بن معبد الجهني1سبيعة الأسلمية1Sa‘d ibn ‘Ubādah reported that he1Sa‘īd ibn al-Musayyab reported that his father1سعيد بن زيد1سفيان بن عبدالله الثقفي1سلمة بن صخر1Sulaymān ibn Surad1سليمان بن يسار رحمه الله1Samurah ibn Jundab and Al-Mughīrah ibn Shu‘bah reported: The Messenger of Allah1Sahl reported that the Prophet1Sahl ibn Hunayf reported: The Prophet1سهل بن عمرو1Sahl ibn Mu‘ādh ibn Anas related from his father that the Messenger of Allah1سهيل1شقيق بن سلمة رحمه الله1شكل بن حميد1صالح بن خوات بن جبير1صخر بن وداعة الغامدي1صفوان بن أمية1Safwān ibn Muhriz reported: A man said to Ibn ‘Umar: What did you hear the Messenger of Allah say about the Najwa (secret talk)? He said: I heard him say:1صفوان بن يعلى1صفية بنت حيي1صفية بنت شيبة1طارق المحاربي1Tāriq ibn Ashīm al-Ashja‘i reported: I heard the Messenger of Allah say:1طارق بن شهاب البجلي الأحمسي1Tāwūs reported: I found some of the Prophet's Companions say: "Everything is decreed." I heard ‘Abdullah ibn ‘Umar say: The Messenger of Allah1طلق بن علي1عائذ بن عمرو1عائذ بن عمرو المزني1‘Ā’ishah and ‘Abdullāh ibn ‘Abbās1عائشة وابن عباس1عائشة وأم سلمة1عاصم1عاصم الأحول1عامر1عامر بن ربيعة1عامر بن عبدالله بن الزبير1‘Ubādah reported that the Prophet1عبد الرحمن بن أبي بكرة1عبد الرحمن بن أبي عميرة وكان من أصحاب رسول الله صلى الله عليه وسلم عن النبي صلى الله عليه وسلم1‘Abdur-Rahmān ibn Abi Layla reported: I came across Ka‘b ibn ‘Ujrah who said: Shall I offer you a present?1عبد الرحمن بن أبي ليلى أنهم كانوا عند حذيفة1عبد الرحمن بن عوف1عبد الرحمن بن غنم1عبد الرحمن بن يزيد النخعي1عبد العزيز بن رفيع1عبد خير1عبد خيرقال1عبدالله ابن عباس1عبدالله بن أبي بكر بن حزم1عبدالله بن بحينة1عبدالله بن بسر الأسلمي1عبدالله بن جعفر1عبدالله بن حنين1‘Abdullah ibn Khubayb1عبدالله بن زمعة1عبدالله بن زيد بن عاصم1عبدالله بن سلام1عبدالله بن شقيق1عبدالله بن عبد الرحمان بن أبي صعصعة1عبدالله بن عتبة بن مسعود1عبدالله بن عكيم1‘Abdullah ibn ‘Umar and Abu Hurayrah reported that they heard the Messenger of Allah speak on his wooden pulpit and say:1عبدالله بن عمر وأبي هريرة وأبي ذر1عبدالله بن عمرو بن العاص عن رسول الله صلى الله عليه وسلم1عبدالله بن عمرو بن العاصي1‘Abdullah ibn ‘Anamah1عبدالله بن كعب بن مالك1Abdullah ibn Mālik ibn Buhaynah1عبدالله بن معقل1عبدالله بن مغفل المزني1عبدالله بن وقدان السعدي1‘Abdullah ibn Yazīd al-Khatmi reported: Al-Barā’—and he is not a liar—said to me:1عبيد الله بن عبدالله بن عتبة1‘Ubaydullah ibn ‘Adiyy ibn al-Khiyār1‘Ubaidullah ibn Mihsan al-Ansāri reported: The Messenger of Allah1عثمان الشحام1عثمان بن أبي العاص الثقفي1‘Adiyy ibn Hātim reported that the Prophet1عدي بن عميرة الكندي1‘Arfajah reported: I heard the Messenger of Allah say:1عروة بن الزبير عن عائشة زوج النبي صلى الله عليه وسلم1‘Ikrimah1علقمة1علي بن الحسين1علي بن ربيعة1‘Ammār ibn Yāsir1عمر الجمعي1‘Umar ibn Abi Salamah1‘Amr ibn al-Hārith, the brother-in-law of the Messenger of Allah (ﷺ) and the brother of the Mother of the Believers, Juwayriyah bint al-Hārith,1عمرو بن تغلب1عمرو بن خارجة1‘Amr ibn Sulaym al-Ansāri reported: I bear witness that Abu Sa‘īd said: I bear witness that the Messenger of Allah1‘Amr ibn Shu‘ayb reported from his father on the authority of his grandfather that the Messenger of Allah1‘Amr ibn ‘Āmir related that Anas ibn Mālik1عمرو بن عوف الأنصاري1عوف بن مالك -أو1عياض بن حمار أخي بني مجاشع1عياض بن حمار المجاشعي1فضالة بن عبيد1فضالة بن عبيد وسلمان الفارسي وعقبة بن عامر الجهني1Qatādah1Qatādah related:1Qutbah ibn Mālik reported: The Prophet used to say:1قيس بن أبي حازم1قيس بن طلق1Qays ibn ‘Āsim1قيس بن عباد1كبشة بنت كعب بن مالك -وكانت تحت ابن أبي قتادة1كثير بن زياد1Ka‘b ibn ‘Ujrah reported that the Messenger of Allah1كعب بن عياض1Laqīt ibn Sabirah1مالك بن أوس بن الحدثان1مجاهد1محمد بن زيد1محمد بن عباد بن جعفر1محمد بن عمرو بن عطاء1محمد بن مسلمة1محمد بن يحيى بن حبان1مرداس الأسلمي1مسلمة سعيد بن يزيد1Mus‘ab ibn Sa‘d reported: Sa‘d saw that he had superiority over those beneath him. So, the Prophet1Matar ibn ‘Ukāmis reported: The Messenger of Allah1مطرف بن عبدالله1معاذ بن أنس1معاذ بن انس1معاذ بن أنس الجهني1Mu‘ādhah1معاذة العدوية1Mu‘āwiyah al-Qushayri1معاوية بن الحكم السلمي1معاوية بن حيدة1Ma‘dān ibn Abi Talhah al-Ya‘mari1Ma‘qil ibn Yasār reported: I heard the Messenger of Allah say:1معن بن يزيد بن الأخنس1ميمونة1Maymūnah, Mother of the believers,1نافع بن عتبة1هانئ مولى عثمان1هشام بن حكيم بن حزام1Wābisah1Wahshiyy ibn Harb1Warrād, the scribe of Al-Mughīrah ibn Shu‘bah, related: Al-Mughīrah ibn Shu‘bah dictated to me in a letter to Mu‘āwiyah:1Yahya ibn ‘Umārah al-Māzini1يزيد بن الأسود1يزيد بن الأصم1يزيد بن حيان1يزيد بن شريك بن طارق1يسار مولى ابن عمر1يعلى بن أمية1يوسف بن عبدالله بن سلام1

Hadith scholars: compilers of the six books

Scholars whose assessments appear in the data