Fact-checked by Grok 2 weeks ago

Anas ibn Malik


Anas ibn Malik (c. 612 – c. 712 ) was a Sahabi, or , of the Prophet Muhammad, renowned for his decade-long service as the Prophet's personal attendant beginning at age ten and for narrating over 2,200 hadiths that preserve key aspects of the . Born in (then Yathrib) to the Khazraj tribe's Najjar clan, his family embraced early, and his mother Umm Sulaim dedicated him to the Prophet's service, earning him the epithet Khadim al-Nabi (servant of the Prophet). Anas witnessed pivotal events in early Islamic history, including the Hijra and battles like Badr and Uhud, though often in a supportive role due to his youth. His proximity to the Prophet afforded unique insights into daily conduct and teachings, which he later transmitted widely across the , settling eventually in where he taught generations of scholars. Living to approximately 100 years, Anas outlasted most companions, dying in around 93 AH and becoming one of the final links to the 's era. His extensive narrations, authenticated in collections like Sahih Bukhari, underscore his enduring influence on Islamic and .

Early Life

Birth and Family

Anas ibn Malik was born circa 612 CE in Yathrib (later ) to Malik ibn Nadhar al-Khazraji and , approximately ten years before the . His family belonged to the Najjar clan of the , one of the major tribes of Yathrib whose members later formed the core of the Ansar in supporting Muhammad's migration from . Umm Sulaym, Anas's mother, was among the earliest converts to in Yathrib, influenced by the preaching of prior to the . Malik ibn Nadhar, his father, remained a non-Muslim initially and opposed his wife's conversion, though traditional accounts place his death as a participant in the in 625 CE. This event left the young Anas, then around 13 years old, under his mother's primary care amid the tribal dynamics of pre-Islamic Yathrib.

Conversion to Islam

Anas ibn Malik, born around 612 CE in Yathrib (later ), was influenced toward by his mother, , who embraced the faith among the earliest converts in prior to the in 622 CE. Umm Sulaym's conversion occurred independently of her husband, ibn an-Nadr, who was absent and opposed the new religion, leading to their eventual separation. Her steadfast piety and early acceptance of , without waiting for familial consent, set the foundation for her family's entry into the Muslim community. Anas, then approximately ten years old, first encountered the Prophet Muhammad upon his arrival in Medina following the from in 622 CE. Prompted by his mother, he pledged allegiance () to the Prophet as one of the young Ansar, marking his formal amid the collective oaths of loyalty from Medina's inhabitants. This pledge aligned with the broader Ansar commitment to protect the , in which Anas participated through initial community efforts to support the emigrants, such as providing and resources during the early establishment of the Medinan polity.

Service to the Prophet

Role as Personal Servant

Anas ibn Malik, at the age of ten, was appointed as the personal servant (Khadim al-Nabi) to following the 's to in 622 CE. His mother, Umm Sulaim, a widow of modest means, offered him for this role, presenting him to with the plea to accept his assistance in daily needs amid her own hardships. consented, initiating a period of service that lasted continuously for ten years until the 's death on June 8, 632 CE. This arrangement reflected the communal support structures in early , where Anas's family, as Ansar, contributed to the nascent Muslim community's welfare without formal contracts. Anas's responsibilities included performing personal errands, aiding in household tasks such as preparing pre-dawn meals, and providing companionship throughout 's routines, from waking early to attending various exigencies. He received no monetary remuneration for these duties; Muhammad instead invoked supplications for Anas's family, seeking divine blessings and forgiveness for his parents as the sole recompense. This lack of material incentive highlighted the voluntary, faith-driven essence of Anas's service, aligning with the Prophet's emphasis on spiritual over transactional exchanges in interpersonal relations. The decade-long proximity granted Anas direct, empirical access to Muhammad's private demeanor and habits, free from intermediaries, which afforded unparalleled opportunities for unvarnished observation of the Prophet's conduct in everyday contexts. Such intimacy, rooted in sustained personal interaction, bolsters the causal reliability of Anas's accounts against later academic tendencies—often shaped by institutional biases favoring deconstructionist lenses—to privilege fragmentary or non-contemporary sources over companion testimonies.

Experiences in Prophetic Household

Anas ibn Malik entered the service of at approximately ten years of age, shortly after the to in 622 CE, at the request of his mother Umm Sulaym, who presented him as an intelligent youth capable of assisting the . He remained in this role for about ten years until 's death in 632 CE, performing tasks such as running errands, serving meals, and accompanying the within the . These duties afforded Anas intimate access to the 's private conduct, distinct from public or military activities, and formed the basis for over 2,000 hadiths he narrated, many detailing domestic routines and interpersonal dynamics. Throughout his service, observed 's consistent patience and forbearance toward household members, including servants. reported that never rebuked him harshly, stating, "I served the Messenger of for ten years, and he never said to me 'Uff!' nor did he blame me for doing something, nor ask why I had not done something." This restraint extended to family interactions, where avoided or , even amid daily stresses like food shortages or household chores. further noted 's practice of mending his own garments and shoes when needed, reflecting self-reliance rather than delegation of menial tasks. In terms of daily routines, Anas described Muhammad's eating habits as austere and shared, emphasizing moderation to avoid satiety. He narrated that Muhammad "never ate his fill of barley bread for two consecutive days until he met ," often subsisting on dates, , or simple broths prepared in the , which he consumed with his right hand from the nearest portion of shared platters. followed a similar pattern, with Muhammad pausing to breathe thrice during a session, promoting mindful consumption. Prayer routines integrated seamlessly into home life; Muhammad would perform voluntary prayers after obligatory ones, sometimes waking Anas gently for night prayers (), yet without insistence if the boy preferred sleep, underscoring leniency toward youth. Anas's accounts highlight Muhammad's affectionate yet equitable treatment of family, including wives and children, within the confines of the modest residences. He witnessed Muhammad playing with children, such as carrying Hasan and Husayn on his shoulders during prayers, and expressing open fondness without favoritism. Interactions with wives involved rotating visits equitably, often involving light conversation or shared meals, though Anas emphasized the Prophet's preoccupation with community needs over prolonged domestic leisure. One incident Anas recalled involved preparing () where food was scarce; Muhammad returned hungry but supplicated for sufficiency, dividing portions among all present, illustrating grounded in immediate circumstances rather than abundance. These observations, preserved in rigorously authenticated chains (isnad) like those in and , provide direct attestations of behavioral consistency, evaluated by early scholars for reliability based on Anas's proximity and unbroken narration.

Involvement in Military Campaigns

Anas ibn Malik, owing to his youth—he was approximately ten years old at the time of the Battle of Badr in 624 CE—accompanied the Prophet Muhammad in early military expeditions primarily as a non-combatant attendant, focusing on logistical support such as carrying water and attending to the Prophet's needs during marches and encampments. He was present at Badr but did not fight, serving instead to assist the Prophet and the fighters observationally. Similarly, at the Battle of Uhud in 625 CE and the Battle of the Trench in 627 CE, Anas remained in a supportive role without engaging in combat, as his age precluded formal participation in fighting. During the Uhud campaign, Anas's uncle, Anas ibn Nadhr, achieved martyrdom among the , with Anas later recounting the discovery of over eighty sword and arrow wounds on his uncle's mutilated body, underscoring the battle's ferocity and the empirical toll on participants. Anas's proximity to these events allowed him to witness key tactical and strategic developments, including the ' defensive preparations at the , though his contributions were confined to aid rather than frontline action. In subsequent expeditions, continued accompanying the Prophet, observing the Treaty of Hudaybiyyah in 628 CE and pledging allegiance in the Bai'at al-Ridwan under the tree, a pivotal non-violent diplomatic resolution that averted immediate conflict. He joined the Tabuk expedition in 630 CE, narrating details of the return journey, where his role again emphasized endurance in harsh conditions over combat, as the campaign involved no major engagement but tested logistical resilience amid extreme heat and scarcity. These experiences highlighted Anas's consistent utility in sustaining morale and operations through service, rather than martial prowess, aligning with the limitations of his adolescence during the Prophet's era.

Post-Prophetic Career

Residence in

Following the death of Prophet Muhammad in 632 CE, Anas ibn Malik remained in , transitioning from his role as the Prophet's servant to a settled life among the early Muslim community. There, he married and raised a family, embodying the continuity of domestic and communal stability in the city that had become the center of the nascent Islamic state. Anas was reportedly blessed with over 100 children and grandchildren, a progeny attributed to a by the for abundance in offspring and wealth, which enabled him to foster intergenerational transmission of faith and conduct within Medina's circles. During Abu Bakr's (632–634 CE), Anas earned the trust of the first caliph, who appointed him to collect , leveraging his proven reliability from years of service in the Prophetic household. Under Umar (634–644 CE), Anas participated in a consultative of senior Companions, offering insights drawn from his decade-long proximity to the , which informed community guidance without formal administrative titles. His presence in Medina supported the education of fellow Companions and new Muslims, emphasizing practical adherence to Prophetic example amid the challenges of early expansion, prior to any later relocations.

Governorship in Basra

Anas ibn Malik served as governor of under the brief caliphate of , approximately between 64 and 72 AH (683–692 ), during the height of the Second . This appointment marked the only major administrative role he accepted in his later years, reflecting Ibn al-Zubayr's strategy to leverage the authority of prominent Companions to legitimize control over key garrison cities like , which housed diverse tribal factions and served as a hub for eastern campaigns. His tenure, however, lasted merely 40 days, after which he resigned, citing a preference for dedicating himself to religious instruction and narration over the demands of governance. The brevity of Anas's governorship coincided with acute political instability in , exacerbated by ongoing rivalries between Zubayrid supporters and Umayyad loyalists, intermittent Kharijite uprisings, and logistical strains from military mobilizations against Abd al-Malik's forces. Historical accounts indicate that Anas, known for his aversion to partisan strife following the earlier and , viewed administrative entanglement as incompatible with his apolitical ethos rooted in Prophetic precedent, prompting his swift withdrawal to avoid complicity in the era's factional violence. Post-resignation, he remained in , navigating Umayyad reconquest under al-Hajjaj ibn Yusuf's harsh rule, which quelled rebellions through mass executions and property seizures—including Anas's own estates—yet stabilized the province for further expansions into Persia and beyond. Anas lodged a formal against al-Hajjaj with Caliph Abd al-Malik, securing an order for restitution, underscoring his detached stance amid the regime's consolidation.

Relations with Early Caliphs

Anas ibn Malik demonstrated allegiance to as-Siddiq through his acceptance of official duties shortly after the Prophet Muhammad's death in 632 CE, including appointment as collector with dispatch to to oversee tribute collection from local tribes. Under ibn al-Khattab's (634–644 CE), Anas served on a consultative council providing counsel on administrative matters, participated in the conquest of Tustar in 633 CE, and transported to , actions reflective of active support for Umar's expansionist policies and governance. During Uthman ibn Affan's rule (644–656 CE), Anas resided primarily in without holding prominent administrative roles, deliberately distancing himself from the escalating tribal and political tensions that culminated in Uthman's siege and assassination on June 17, 656 CE; he had earlier narrated prophetic traditions affirming the leadership virtues of , , and Uthman, such as the recounting Mount Uhud's tremor under their presence with Muhammad, interpreted as divine endorsement of their caliphal succession. In contrast, displayed ambivalence toward ibn Abi Talib amid the (656–661 CE), maintaining neutrality by abstaining from military engagements or explicit endorsements, similar to other senior companions like who prioritized cohesion over factional involvement. This position avoided direct opposition to Ali but also withheld the active loyalty extended to prior caliphs, with historical accounts noting Anas's relocation from to post-Uthman's death, potentially to evade the civil strife. Sunni scholarship regards such restraint as pious adherence to prophetic counsel against fitna-induced division, emphasizing causal preservation of communal stability over partisan claims; however, Shi'i critiques portray it as quietism enabling challenges to Ali's legitimacy, though verifiable evidence of personal animosity remains sparse and contested, often reliant on chains of narration deemed weak by critics. Anas's later acquiescence to Umayyad authority under Muawiya ibn Abi Sufyan (r. 661–680 CE) marked a pragmatic shift, as he integrated into Basra's scholarly milieu without recorded resistance, contributing to dissemination in a that restored order after the fitna's disruptions. This acceptance, while aligning with Sunni narratives of companion forbearance toward rulers to avert , has drawn scrutiny for sidelining principled contestation of Muawiya's defiance and hereditary precedents, underscoring tensions between individual loyalty and broader caliphal accountability.

Hadith Transmission

Extent of Narrations

Anas ibn Malik transmitted approximately 2,286 hadiths from the Prophet Muhammad, establishing him as one of the most prolific narrators among the Companions. This figure positions him third in volume, behind Abu Hurayrah's 5,374 narrations and Abdullah ibn Umar's 2,630. His hadiths were disseminated through transmission to numerous students, facilitating broad preservation and circulation across early Islamic scholarly circles. Notable among these were Qatadah ibn Di'amah and Muhammad ibn Sirin, alongside others who documented his reports in writing, with at least 16 such students recorded. This extensive teaching network, centered in during his later years, amplified the reach of his narrations beyond . The longevity of Anas's life—spanning direct companionship with the from around 612 until his death in 93 AH (712 )—enabled a period exceeding eight s, underscoring how his extended lifespan contributed to the volume and endurance of these reports.

Methodological Reliability

In the discipline of ('ilm al-rijal), Anas ibn Malik is unanimously graded as thiqah (trustworthy) by Sunni scholars, including in works like Taqrib al-Tahdhib, due to his status as a (sahabi) who served the for over a from childhood, ensuring direct and prolonged exposure to prophetic speech and conduct. This classification rests on criteria such as impeccable ('adalah), absence of documented fabrication (kadhib), and in (dabt), with no significant jarh () leveled against him by early evaluators like or . His narrations, totaling approximately 2,286, demonstrate remarkable consistency despite his advanced age at death (around 103 lunar years in 93 AH/712 ), as discrepancies are minimal and often resolvable through variant wordings or contextual clarification, reflecting a honed by repetitive exposure rather than rote invention. The chains of transmission (isnad) for Anas's reports, particularly those authenticated in (where he features in over 200 narrations) and , underwent exhaustive scrutiny by compilers like (d. 256 AH), who cross-verified narrators' biographies, meeting conditions, and interconnections across generations to filter out inconsistencies. This process prioritized empirical convergence of matn (text) across independent paths, yielding a corpus where Anas's contributions align without systemic fabrication, as evidenced by corroboration from contemporaries like Abu Hurayrah (who narrated more but for shorter duration) or . Traditional authentication thus privileges this multi-layered verification over modern skeptical approaches, which frequently impose anachronistic standards of or recording absent in seventh-century Arabia, often influenced by secular or polemical biases that undervalue the causal realism of communal and oral fidelity in pre-modern societies. Compared to peers, Anas's higher volume stems from his unique household access, yet his reliability matches or exceeds that of shorter-term observers, as rigorous ta'dil (endorsement) processes ensured only sound transmissions endured, with outliers discarded through mutual reinforcement among receivers like al-Hasan al-Basri. This methodological rigor underscores the corpus's internal coherence, countering doubts rooted in isolated anomalies by emphasizing holistic evidentiary patterns over selective deconstruction.

Key Hadiths and Themes

Anas ibn Malik narrated a hadith illustrating the Islamic principle of tawakkul, combining reliance on Allah with practical action: a man inquired whether to tie his camel and trust in Allah or leave it untied and trust solely in Allah, to which the Prophet replied, "Tie it and trust in Allah." This narration, recorded in Jami' at-Tirmidhi and graded authentic, underscores the doctrinal balance between divine providence and human responsibility, without negating effort as a form of submission. In themes of servitude and prophetic mercy, Anas transmitted the Prophet's supplication specifically for him upon his appointment as a young servant: "O , increase his wealth and his children, and bless for him what You have provided." Graded authentic by scholars including , this reflects the Prophet's practice of invoking (blessing) on companions' families, aligning with ethical imperatives of familial welfare and gratitude for provision in major collections like Musnad Ahmad. Anas's long service further exemplifies humility, as he reported: "I served him for ten years, and he never once said 'uff' to me, nor did he find fault with me for anything I did or did not do." This, from , highlights the Prophet's forbearance and gentle demeanor toward subordinates, promoting practical ethics of patience and non-reproach in interpersonal relations. On , Anas conveyed warnings of end-times tribulations, such as the Prophet's statement: "There will be no time except that the time after it is worse than it," urging until meeting amid deteriorating conditions. Recorded in collections like , this narration emphasizes preparation through steadfastness rather than despair, tying into broader themes of accountability and the transient nature of worldly affairs. Collectively, Anas's transmissions portray the Prophet's through praises of his composure and , as in descriptions of his aversion to ostentation—such as disliking companions rising for him despite their affection—fostering a model of unpretentious leadership.

Later Years and Death

Final Residence and Activities

After relinquishing his brief governorship of under 'Abd Allah ibn al-Zubayr, Anas ibn Malik established his permanent residence there, dedicating his remaining years to religious scholarship, familial responsibilities, and acts of worship. He resided in from the mid-7th century onward, contributing to the city's emergence as a center for transmission by instructing numerous disciples in prophetic traditions. This period of his life, spanning into his advanced age, emphasized seclusion from political affairs in favor of spiritual pursuits, including daily prayers and the education of students who preserved his narrations. Anas maintained routines patterned after the Prophet Muhammad's practices, such as consistent performance of the five daily prayers and , as reflected in his own transmitted reports of the 's habits. He supported his , including who continued his scholarly , while avoiding entanglement in the administrative roles he had earlier declined. Living to approximately 93 AH (712 CE) at over 100 years of age, Anas witnessed the early Islamic conquests and the consolidation of Muslim rule across Persia and beyond, yet his activities remained centered on personal piety and transmitting knowledge from his direct experiences with the .

Circumstances of Death

Anas ibn Malik died in 93 AH (712 CE) in , under the , at an advanced age of approximately 103 years, having outlived the Prophet Muhammad by over eight decades. His passing was natural, without reports of illness or violence, and he was recognized as the final prominent to die. During his final illness, Anas instructed his family to ensure he pronounced the testimony of faith () at the moment of death; he raised his hands in supplication, invoking: "O ! Convey my salam to ," before expiring. Historical accounts emphasize this devotional act, reflecting his lifelong attachment to the , though such reports derive from later biographical traditions like those of and , which prioritize Companion piety over clinical detail. Following his death, Anas's body was prepared according to standard rites, including ritual washing and funeral prayer led by contemporaries such as Muhammad ibn Sirin, and he was buried locally in amid communal reverence for his status as a major transmitter and survivor of early Islamic battles. The immediate response from 's Muslim community underscored his enduring respect, with no recorded disputes over arrangements, aligning with his long residence there as a teacher and .

Legacy and Veneration

Scholarly Influence

Anas ibn Malik's narrations constitute a cornerstone of scholarship, with him transmitting 2,286 reports from the Prophet Muhammad, ranking him among the most prolific companions in preserving the . These transmissions, drawn from his decade-long service to the Prophet, provided direct chains of authority that underpinned later compilations and derivations across Sunni schools, emphasizing practical aspects of worship, ethics, and daily conduct. His reports appear in foundational texts such as Malik's Al-Muwatta, where they contribute to rulings on , transactions, and prophetic description, validating Medinan practices through corroborative eyewitness accounts. In , where Anas resided after the Prophet's death, his teachings shaped early circles through students like Qatadah ibn Di'amah and Simak ibn Harb, who disseminated his narrations and influenced regional jurisprudence before broader crystallization. This dissemination aided in establishing evidentiary standards for authenticating against emerging fabrications, as Anas's companion status ensured his reports served as benchmarks for cross-verification; for instance, overlapping narrations with Abu Hurairah or on prophetic habits reinforced mutual consistency over invented attributions. Empirical citation patterns in canonical collections like the Six Books reflect this durability, with Anas's hadiths frequently invoked in usul al- to derive rulings via unbroken, scrutinized isnads. Criticisms of Anas's reliability are rare and unsubstantiated in classical , despite his longevity—reaching approximately 103 lunar years—which might theoretically invite memory lapse concerns; however, such doubts are countered by the high concordance of his transmissions with those of contemporaneous companions, as affirmed in rijal evaluations that classify him as thiqa (trustworthy) without noted tadlis or contradiction. This validation through parallel chains underscores the first-principles rigor of isnad analysis, prioritizing empirical overlap and narrator piety over speculative impairment, thereby cementing Anas's role in fortifying authenticity amid second-century forgeries.

Tomb and Sites of Commemoration

The tomb of Anas ibn Malik is situated in , , roughly 20 minutes from the city center in the Shu'aiba area. Constructed after his death in 712 CE, the site features a enclosing a simple beneath a dome, reflecting later architectural additions to mark the burial place. Historical accounts confirm Anas resided in until his passing, establishing the location's authenticity through early biographical traditions rather than archaeological excavation. The structure suffered damage during Iraq's conflicts, leaving it in a dilapidated state that has upset visitors and prompted calls for as of 2024. Recent ziyara in 2025 report the grave as mostly destroyed yet still accessible for commemoration, underscoring its enduring draw despite neglect. In Sunni practice, the site attracts pilgrims seeking through visitation, though interpretations emphasize restraint to avoid shirk, prioritizing reflection on the companion's legacy over ritual excess. No other major commemoration sites are verifiably linked to beyond this primary tomb.

Perspectives Across Islamic Sects

In Sunni tradition, Anas ibn Malik holds exemplary status as a Companion (sahabi) whose decade-long service to the Prophet Muhammad enabled direct, voluminous transmission of the Sunnah, with his narrations—numbering around 2,286—integral to authenticating prophetic practice in works of sira (biography) and tafsir (exegesis). Hadith scholars classify him as thiqah (trustworthy), leveraging the isnad (chain of transmission) system to verify his reports against fabrication risks, as his death in 93 AH coincided with a noted surge in spurious hadiths that his prior oversight helped mitigate. Shia viewpoints recognize as a and narrator but subordinate his transmissions to those of the , contending that post-Prophetic caliphal disputes revealed divisions among companions, with some—including —prioritizing political stability over exclusive allegiance to ibn Abi Talib. Critiques in Shia highlight Anas's reported opposition to Ali during early successions and his roles under Umayyad governance, such as interactions with Muawiya, as evidence of accommodation to rulers antagonistic toward the Prophet's lineage, potentially compromising narrative impartiality. Contemporary traditionalist defenses uphold Anas's credibility amid orientalist challenges that question viability due to oral relays and century-later codification, asserting instead that companions' collective uprightness—corroborated by Qur'anic commendations (e.g., 9:100)—and rigorous early scrutiny by figures like al-Bukhari empirically validate chains like Anas's, countering reformist tendencies to dilute emphasis in favor of rationalist reinterpretations.

References

  1. [1]
    Anas Ibn Malik | Encyclopedia.com
    Anas Ibn Malik was one of the most prolific transmitters of hadiths. When Anas was ten, his mother placed him in the care of the Prophet Muhammad as a servant.
  2. [2]
    Anas ibn Malik: A Prominent Figure in Islamic History | IQRA Network
    Jul 9, 2024 · Anas ibn Malik was born in the year 612 AD in Yathrib, which is the present-day Medina. His family converted early to Islam, making his ...
  3. [3]
    Anas ibn Malik رضي الله عنه: A Biography - Imam Ghazali Institute
    Jul 10, 2023 · He was born in Medina ten years before the hijra. His family belonged to the Najjar clan of the Khazraj tribe, which was one of the two leading ...
  4. [4]
    Anas Ibn Malik: A Pillar of Islamic History - IQRA Online
    Mar 17, 2025 · Anas ibn Malik was one of the prophet's companions and he was his servant for around ten years. Therefore, he was known as Khadim al-Nabi.
  5. [5]
    Hazrat Anas bin Malik r.a
    Anas ibn Malik was born 10 years before the Hijrah of Rasulullah SAW to the Bani Khazraj tribe of Madinah.
  6. [6]
    6 Inspiring Lessons From The Life Story Of Anas Bin Malik (May ...
    Sep 22, 2020 · Allah answered his dua. Anas lived to the age of 103 and had eighty children. He was the last Sahabah to pass away in the year 93 AH. He owned a ...
  7. [7]
    Rumaysa bint Milhan | Companion of the Prophet | Islamic History
    Umm Sulaym was one of the first women of Yathrib to accept Islam. She was influenced by the refined, dedicated and persuasive Musab ibn Umayr who was sent out ...Missing: early | Show results with:early
  8. [8]
    The first woman whose dowry was Islam – Umm Sulaym bint Malhan
    May 28, 2018 · She was married to Malik ibn an-Nadr, who did not accept Islam and tried his best to convert her back to their ancestral religion of paganism.
  9. [9]
    Umm Sulaym (ra): Her Dowry Was Islam | The Firsts - Yaqeen Institute
    May 17, 2022 · The mother of Anas Ibn Malik (ra), and the first woman to come forth from the Ansar. The stories of sacrifice from her and her husband Abu Talha (ra) make ...
  10. [10]
    Umm Sulaym Bint Malhan (ra) (Part 1) - Hiba Magazine
    Umm Sulaym Bint Malhan (ra) (Part 1) · Her Conversion to Islam. Umm Sulaym (ra) is one of the forerunners who embraced Islam as soon as the message reached her.
  11. [11]
    Umm Sulaym — “Closer than a Family Member” by Ibn Saleh ...
    When the Prophet (pbuh) settled in Madinah, Umm Sulaym gave him her son, Anas ibn Malik, to serve him. Anas was a young lad and he stayed with the Prophet ...Missing: early conversion
  12. [12]
    Families of the Righteous (Umm Sulaym and Anas Ibn Malik)
    Mar 17, 2016 · Umm Sulaym was among the first group to accept Islam in Medina, and when Abu Talha proposed to her, she made his acceptance of Islam as her only ...
  13. [13]
    Anas ibn Malik (ra): In Service of the Beloved | The Firsts
    May 31, 2022 · The heartwarming story of Anas ibn Malik (ra), the beloved servant ... Data. The Firsts (Sahaba Stories) | The Forerunners of Islam. 96 ...
  14. [14]
    Hadith on Manners: The Prophet never even said 'Uff' - Faith in Allah
    Apr 8, 2011 · Anas ibn Malik reported: I served the Prophet, peace and blessings be upon him, for ten years. By Allah, he never even said to me, “Uff!”
  15. [15]
    His Longtime Servant - Arab News
    May 16, 2008 · Anas reports: “I served the Prophet (peace be upon him) for ten years, on his journeys and at home. He never said to me as much as 'Ugh!' He ...
  16. [16]
    The Book About the Etiquette of Eating - Sunnah.com - Sunnah.com
    Messenger of Allah (ﷺ), said to me, "Mention Allah's Name (i.e., say Bismillah before starting eating), eat with your right hand, and eat from what is near you.Missing: household | Show results with:household
  17. [17]
    9 Hadiths About Children Every Muslim Should Know | About Islam
    Hadiths about children teach compassion, fairness, and open affection. The Prophet Muhammad played with children, treated sons and daughters equally, ...
  18. [18]
    Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi)
    Narrated 'Abdul 'Aziz bin Suhaib: Anas bin Malik said, "The Prophet took Safiya as a captive. He manumitted her and married her." Thabit asked Anas, "What ...
  19. [19]
    Anas bin Nadhr's RA martyrdom in Uhud - THE COMPANION
    Apr 27, 2015 · Anas bin Nadhr's RA martyrdom in Uhud. When the Muslims were losing in Uhud, somebody started the false news that Nabi j had been killed.
  20. [20]
    Men of Excellence - Al Islam
    Dec 7, 2018 · He participated alongside the Holy Prophet (sa) in the battles of Badr, Uhud, Khandaq [trench], and was also present at Hudaybiyyah and the Bai' ...
  21. [21]
    Hadith on Miscellany: There Are Some Men In Al-Madinah Who Are ...
    It is narrated by Bukhari from Anas bin Malik (May Allah be pleased with him): We were coming back from the battle of Tabuk with the Prophet ﷺ when he ...
  22. [22]
    SAHIH BUKHARI, BOOK 57: Companions of the Prophet
    Narrated Anas bin Malik: The Prophet once climbed the mountain of Uhud with Abu Bakr, 'Umar and 'Uthman. The mountain shook with them. The Prophet said (to ...
  23. [23]
    Answering an Allegation Against Sayyidina Anas ibn Malik - Mahajjah
    The allegation against Sayyidina Anas ibn Malik radiyallahu 'anhu is thus false. Reality and fact disprove the allegation.
  24. [24]
    Companion-narrators ranking by numbers | eshaykh.com
    Jan 27, 2011 · Anas b. Malik – narrated 2,286 hadiths; `A'isha – narrated 2,210 hadiths; Ibn `Abbas – narrated 1,660 hadiths; Jabir b. `Abd Allah – ...
  25. [25]
    The Seven Prolific Narrators Among the Companions - Ulum al-Hadith
    Jul 23, 2022 · The second most prolific was ʿAbdullāh ibn ʿUmar (raḍī Allāhu ʿanh), as he transmitted 2630 ḥadīths. The third was Anas ibn Mālik (raḍī Allāhu ...
  26. [26]
    The seven most prolific narrators of Hadeeth (in order) are
    Dec 18, 2023 · The seven most prolific narrators of Hadeeth (in order) are: Their number is restricted to 7 because these are the only 7 who narrated more than 1000 ahādeeth ...
  27. [27]
    Anas Ibn Malik and contribution to Hadith literature and compilation
    This paper discusses the significant contributions of Anas Ibn Malik to Hadith literature and his life as a companion of Prophet Muhammad (PBUH).
  28. [28]
    3. Basrah's School of Hadith - Mahajjah
    Nov 6, 2024 · A good scholarly movement began there, especially the movement of narrating and spreading Hadith at the hands of Anas ibn Malik radiya Llahu 'anhu.
  29. [29]
    The Companions who narrated the most hadiths - RevertHelp Team
    Nov 14, 2024 · Anas bin Malik (R.A.) narrated 2 thousand, two hundred and eighty-six hadiths from the Prophet Muhammad (PBUH). Hz. Aisha (R.A.) narrated 2 ...
  30. [30]
    Imam Abu Hanifah's Rank in Hadith - Darul Tahqiq
    75-6). Hafiz Ibn Hajar al-'Asqalani also sufficed with “Imam” when grading Imam Abu Hanifah's reliability in Taqrib al-Tahdhib, indicating this term is ...
  31. [31]
    https://ahadith.co.uk/hadithbynarrator.php?n=Anas%2Bbin%2BMalik&bid=1
  32. [32]
    What Does it Mean for a Hadith to be in Sahih Al-Bukhari?
    Aug 11, 2018 · (Ibn Hajar 2:562). Thus, it is evident that the transmitters in Bukhari's isnad are well-known, reliable and trustworthy transmitters of hadith.
  33. [33]
    Hadith: An Overview, its Veracity and Preservation
    The Companion, Anas ibn Malik, declared: "Whenever the Prophet spoke a sentence, he used to repeat it thrice so that the people could understand it properly ...
  34. [34]
    Jami` at-Tirmidhi 2517 - Sunnah.com - Sunnah.com
    Anas bin Malik narrated that a man said: "O Messenger of Allah! Shall I tie it and rely(upon Allah), or leave it loose and rely(upon Allah)?" ...
  35. [35]
    The Messenger's -sallAllaahu alayhi wa sallam- Supplication For Anas
    Oct 8, 2014 · The Messenger -sallAllaahu alayhi wa sallam- said: 'O Allaah increase his wealth and offspring and bless him in what you have provided for him.'
  36. [36]
    Hadith on Afflictions and the End of the World: No time will come but ...
    Anas bin Malik said, "Be patient till you meet your Lord, for no time will come upon you but the time following it will be worse than it. I heard that from the ...
  37. [37]
    Hadith on Humility: The Prophet disliked his companions to stand for ...
    Dec 6, 2012 · Anas ibn Malik reported: There was no person more beloved to the companions than the Messenger of Allah, peace and blessings be upon him.
  38. [38]
    Anas bin Malik (r.a.) | Questions on Islam
    He died in Basra in 93 H, when he was more than 100 years old. Thus, he became the last Companion who died there. May Allah be pleased with him ...<|separator|>
  39. [39]
    Anas bin Malik (ra): The Devoted Servant of the Prophet (saw)
    May 15, 2018 · Known with the nickname Abu Hamza, he also gained fame as “the Servant of the Prophet,” since he was a close personal attendant to the Messenger ...Missing: combat | Show results with:combat
  40. [40]
    Anas Ibn Malik: The Faithful Servant and Esteemed Narrator
    He was the Prophet's ﷺ faithful servant, serving him diligently in all his states from the time of migration until the Prophet's ﷺ death. Anas reported, When ...
  41. [41]
    Lives Of The Sahaba 56 - Anas Ibn Malik • Yasir Qadhi
    And he participated in each and every battle with the Prophet sallallahu alayhi wa sallam and his expeditions. And his fighting is well known. As I said, he ...<|separator|>
  42. [42]
    CHAPTER III: Slaves in the Sunnite Religion - Ahl Alquran
    In fact, Anas Ibn Malik made use of his long life to gain fame and huge amounts of money for 80 years after Muhammad's death and 30 years after the death of ...
  43. [43]
    Tomb of Prophet's companion in need of restoration - Türkiye Today
    May 29, 2024 · Anas bin Malik, assigned to Basra during the spread of Islam, resided in the city until his death. It is worth mentioning that his tomb, marred ...Missing: wali | Show results with:wali
  44. [44]
    Hadith by Anas bin Malik from Imam Malik's Muwatta | ahadith.co.uk
    View hadith by Anas bin Malik from Imam Malik's Muwatta. Shows total hadith narrated by specific narrator from specific hadith books. Hadith by narrator.
  45. [45]
    Maliks Muwatta Book 49, Hadith Number 1.
    Yahya related to me from Malik that Rabia ibn Abi Abd ar-Rahman heard Anas ibn Malik say, “The Messenger of Allah, may Allah bless him and grant him peace, was ...
  46. [46]
    THE FORMATION OF FIQH SCHOOLS DURING THE ERA OF THE ...
    Feb 14, 2025 · In Basra, Anas ibn Mālik and his students played a significant role. In Sham, the fiqh tradition was largely shaped by Muʿādh ibn Jabal and ...
  47. [47]
    Discovering the Legacy of Anas ibn Malik A Life Devoted to ...
    Anas's contributions to Hadith narration and his role as a instructor substantially impacted Islamic scholarship and the protection of Islamic teachings. How ...
  48. [48]
    Authenticating Hadith and the History of Hadith Criticism
    Jun 24, 2021 · How do we know that Hadith is credible? This paper discusses the origins, mechanics, and development of Sunni hadith criticism, from the ...Forgery Of Isnāds · Levels Of Hadith, Their Uses... · Applying Hadith Criticism To...
  49. [49]
    Tomb of Hazrat Anas Bin Malik | Sahabi E Rasool aur Azim Ashiq e ...
    Oct 10, 2018 · Hz. Enes Bin Mâlik (Radıyallâhu anh)'nın Kabri Şerif-i /Irak-Basra GOOGLE MAP LOCATION : مرقد أنس ابن مالك Shu'aiba, Basrah, Iraq ...
  50. [50]
    Basra Travel Guide
    Mar 31, 2021 · The grave itself is under the cenotaph under the dome, which is built in a similar style to the cenotaph of Anas ibn Malik. ... governor of Basra ...
  51. [51]
    Ziyara Tours on Instagram‎: "Destroyed Grave of Anas ibn Malik
    Sep 13, 2025 · 4729 likes, 76 comments - ziyaratours on September 13, 2025‎: "Destroyed Grave of Anas ibn Malik | Sahaba of the Prophet ﷺ | Basra, Iraq As ...
  52. [52]
    Destroyed Grave of Anas ibn Malik l Sahaba of the Prophet ﷺ l ...
    Sep 12, 2025 · As part of our journey to Basra, Iraq, Ziyara Tours visited the rural Maqam of Sayyiduna Anas ibn Malik (RA), the honoured servant of Nabi ...Missing: wali | Show results with:wali
  53. [53]
    A Shi'ite View of the Companions - Al-Islam.org
    The topic in this article is how the Shi'a view the companions of the Prophet Muhammad (S). In this part we shall look at Allah's (SWT) opinion, ...