Reader edition
Sahih (Darussalam)
Attributed to Darussalam
Chain and evidence
Sunan an-Nasa'i 2813
A reader-first view of the preserved chains, narrator identities and the classical passages attached to them.
- Parsed paths
- 1
- Resolved narrators
- 2/6
- With source evidence
- 2/6
- Need attention
- 4
0 criticized · 4 unresolved
Hadith grading records
Edition labels and source wording are preserved as separate records. Multiple parser labels from one Arabic sentence are not counted as independent scholarly judgments.
sahih
No separate grading sentence was extracted from the foundation text for this record. The reader-edition label above remains visible as its own source record.
Grades recorded on related transmissions
Sahih · 3Other · 1
Evidence-backed research notes
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Recorded grading
The reader edition records Sahih (Darussalam); no separate foundation grading sentence is attached.
Inspect grading recordsChain resolution
2/6 narrator identities are resolved. 1/5 direct links have comparator or accepted classical support; 4 links retain an unresolved endpoint.
Inspect the sanadRelated routes
3/4 related public chains share at least one resolved narrator; 4 direct transmission links repeat.
Inspect route overlapMatn wording
3 related Arabic wordings are aligned with this record. Additions and omissions are displayed as textual differences, without assigning an interpretive meaning.
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Open scholarly annotationsScholarly disagreement
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Scholarly istidlal annotations
Record a precise mas’ala and authored proposition, then attach the exact hadith, narrator, classical passage and accepted principle records used to support, contextualise or challenge it.
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Open the cross-hadith istidlal index →·Manage scholar identities →No scholarly annotation has been authored for this hadith yet. The evidence remains available above and below without an inferred conclusion.
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Transmission paths
The Arabic sanad is preserved as transmitted. Identified narrator names below it are clickable.
Recorded chain
1/5 links corroborated
أَخْبَرَنَا عَبْدُ الأَعْلَى بْنُ وَاصِلِ بْنِ عَبْدِ الأَعْلَى، قَالَ حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ وُهَيْبِ بْنِ خَالِدٍ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ كَانُوا يُرَوْنَ أَنَّ الْعُمْرَةَ، فِي أَشْهُرِ الْحَجِّ مِنْ أَفْجَرِ الْفُجُورِ فِي الأَرْضِ وَيَجْعَلُونَ الْمُحَرَّمَ صَفَرَ وَيَقُولُونَ إِذَا بَرَأَ الدَّبَرْ وَعَفَا الْوَبَرْ وَانْسَلَخَ صَفَرْ - أَوْ قَالَ دَخَلَ صَفَرْ - فَقَدْ حَلَّتِ الْعُمْرَةُ لِمَنِ اعْتَمَرْ فَقَدِمَ النَّبِيُّ صلى الله عليه وسلم وَأَصْحَابُهُ صَبِيحَةَ رَابِعَةٍ مُهِلِّينَ بِالْحَجِّ فَأَمَرَهُمْ أَنْ يَجْعَلُوهَا عُمْرَةً فَتَعَاظَمَ ذَلِكَ عِنْدَهُمْ فَقَالُوا يَا رَسُولَ اللَّهِ أَىُّ الْحِلِّ قَالَ
Path 1: 2/6 identities resolved; 2 narrator dossiers contain source evidence; 1/5 edges corroborated; 4 unresolved edge endpoints; 0 generation-order conflicts.
Narrators requiring attention
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عبد الاعلي بن واصل بن عبد الاعلي
Identity unresolvedNo authority status loaded
No source-attributed critical statement is attached to this identity yet.
ابو اسامه
Identity unresolvedNo authority status loaded
No source-attributed critical statement is attached to this identity yet.
ابيه
Identity unresolvedNo authority status loaded
No source-attributed critical statement is attached to this identity yet.
ابن عباس
Identity unresolvedNo authority status loaded
No source-attributed critical statement is attached to this identity yet.
Scholarly positions
Attributed statements remain attached to their scholars and sources. A disagreement is reported only when accepted classified claims actually differ.
- Attributed assessments shown
- 6
- Narrators with formal disagreement
- 0
No formal conflict appears among the accepted classified claims attached to narrators in this chain. This is not a declaration of consensus: individual attributed statements and unreviewed material remain visible in the narrator evidence below.
Narrator evidence
Open a narrator to inspect linked biographical passages, attributed assessments, structured facts and relationship evidence.
عبد الاعلي بن واصل بن عبد الاعليNo authority status loaded · 0 evidence itemsOpenClose
The chain identity is present, but no linked classical passage is loaded for it yet.
ابو اسامهNo authority status loaded · 0 evidence itemsOpenClose
The chain identity is present, but no linked classical passage is loaded for it yet.
وهيب بن خالد بن عجلانTrustworthy, Firm · 6 evidence itemsOpenClose
Full narrator profileSix-Book identity 8186
Classical biographical passages
٤١٣٦ - وُهيب بن خالد بن عَجْلان قال عفّان: هو مولى باهلة، ويكنى أبا بكر، ويكنى خالد أبا غِبْطة، وكان وُهيب قد سُجن فذهب بصرُه، وكان ثقة كثير الحديث حجّة، وكان أحفظ من أبى عوانة، وكان يُملى حفظًا، ومات وهو ابن ثمان وخمسين سنة. * * *
shamela-146 · page 4182, entry [4886]Read exact passage٣٣٠٨ - وهيب بن خالد بن عجلان. قال عفان: هو مولى باهلة و. يكنى أبا بكر. ويكنى خالد أبا غبطة. وكان وهيب قد سجن فذهب بصره. وكان ثقة كثير الحديث حجة. وكان أحفظ من أبي عوانة. وكان يملي حفظا. ومات وهو ابن ثمان وخمسين سنة.
shamela-1686 · page 2519, entry [3930]Read exact passageوهيب بن خالد بن عجلان قال عفان: هو مولى باهلة، ويكنى أبا بكر، ويكنى خالد أبا غبطة، وكان وهيب قد سجن فذهب بصره، وكان ثقة كثير الحديث حجة، وكان أحفظ من أبي عوانة، وكان يملي حفظا، ومات وهو بن ثمان وخمسين سنة.
shamela-9351 · page 3148, entry [3453]Read exact passage
Attributed assessments
٤١٣٦ - وُهيب بن خالد بن عَجْلان قال عفّان: هو مولى باهلة، ويكنى أبا بكر، ويكنى خالد أبا غِبْطة، وكان وُهيب قد سُجن فذهب بصرُه، وكان ثقة كثير الحديث حجّة، وكان أحفظ من أبى عوانة، وكان يُملى حفظًا، ومات وهو ابن ثمان وخمسين سنة. * * *
٣٣٠٨ - وهيب بن خالد بن عجلان. قال عفان: هو مولى باهلة و. يكنى أبا بكر. ويكنى خالد أبا غبطة. وكان وهيب قد سجن فذهب بصره. وكان ثقة كثير الحديث حجة. وكان أحفظ من أبي عوانة. وكان يملي حفظا. ومات وهو ابن ثمان وخمسين سنة.
وهيب بن خالد بن عجلان قال عفان: هو مولى باهلة، ويكنى أبا بكر، ويكنى خالد أبا غبطة، وكان وهيب قد سجن فذهب بصره، وكان ثقة كثير الحديث حجة، وكان أحفظ من أبي عوانة، وكان يملي حفظا، ومات وهو بن ثمان وخمسين سنة.
عبد الله بن طاوس بن كيسانTrustworthy · 19 evidence itemsOpenClose
Full narrator profileSix-Book identity 4871
Classical biographical passages
[٦٣٧٧] عبدُ اللَّهِ بنُ طاوُسٍ (¬٢) (¬٣). أصلُه مِن اليَمنِ، كانَ يختلِفُ إلى مكَّةَ. سمعَ أباهُ، وعِكْرمةَ بنَ خالدٍ. سمعَ مِنه الثوريُّ، وابنُ عُيَينةَ. قالَ أحمدُ بنُ ثابتٍ: عن (¬٤) عبدِ الرزَّاقِ، عن مَعْمرٍ، قالَ لي أيوبُ: إن كنتَ راحِلًا إلى أحدٍ فعليكَ بابنِ طاوُسٍ. وعن مَعْمرٍ (¬٥)، عنِ ابنِ طاوُسٍ، قال: ماتَ أَبي، وعليهِ مِائتا دينارٍ، فبِعتُ بها ثمنَ ألفٍ، أو نحوَ ذلكَ، فقيلَ لي: لوْ أتيتَ الغُرَماءَ فضَمِنتَ واستَنظرْتَهمْ. قالَ (¬٦): أتجر فيها وأبو عبدِ الرحمنِ مَحبوسٌ عن مَنزلتِهِ! قالَ عبدُ الرزَّاقِ: وإنما حدَّثنا مَعمرٌ بهذا (¬٧) حينَ ذكرَ موتَ ابنِ سِيرينَ وصنيع ابنِه (¬٨)، فقالَ: كم بينَ طاوُسٍ (¬٩) وبينَ ابنِ سِيرينَ؟!وعن عبدِ الرزَّاقِ، عن أميَّةَ بنِ شِبْلٍ الصَّنعانيِّ، قال: قيلَ لابنِ طاوُسٍ: يا أبا محمدٍ. وَقالَ إبراهيمُ بنُ موسى: أنبأ هِشامُ بنُ يوسفَ، عن مَعمرٍ، قالَ: ما رأيتُ ابنَ فَقِيهٍ أفضلَ مِنِ ابنِ طاوُسٍ. قيلَ: هِشامُ (¬١) بنُ عُروةَ؟ قال: ذاك (¬٢) أجمعُ. وَقالَ (¬٣) الفضلُ بنُ مقاتلٍ (¬٤): ثنا (¬٥) عبدُ الرزَّاقِ، قال: أنبأَ عبدُ اللَّهِ (¬٦) بنُ عيسى بنِ بَحِيرِ بنِ رَيْسانَ، قالَ: قيلَ لعبدِ اللَّهِ (¬٧) بنِ طاوُسٍ: إلى مَنْ أَنتم؟ قال (¬٨): نحنُ مِن هَمْدانَ مَوالي خَوْلانَ (¬٩).
shamela-113 · page 3491, entry [7254]Read exact passage٢٥٩٠ - عبد الله بن طاوس ويكنى أبا محمد. مات في أوّل خلافة أبي العبّاس أمير المؤمنين. * * *
shamela-146 · page 3461, entry [3304]Read exact passage٢٢٧ - وسألتُه عن عبدِاللهِ بنِ طاوسَ ٍ (¬٤) ؟ فقال: ثقةٌ، مأمونٌ.
shamela-1680 · page 190, entry [227]Read exact passage١٧٦٤ - عبد الله بن طاووس ويكنى أبا محمد. مات في أول خلافة أبي العباس أمير المؤمنين.
shamela-1686 · page 2004, entry [2347]Read exact passageعبد الله بن طاوس عن أبيه وعكرمة وعنه معمر والسفيانان توفي 132 ع
shamela-2171 · vol. 0, page 0, entry 2789Read exact passage٦٤٩ - [عبد الله بن طاوس] (٣) عبد الله بن طاوس بن كيسان اليماني الأبناوي أبو محمد من أبناء الفرس الإمام ابن الإمام.سمع أباه، وعكرمة بن خالد وغيرهما. روى عنه ابن عيينة، ووهيب، ومعمر وغيرهم. قال معمر: كان من أعلم الناس بالعربية، وأحسنهم خلقا، ما رأيت ابن فقيه مثله. اه وكان يختلف إلى مكة، يروى: أن أبا جعفر المنصور استدعى به وبالإمام مالك بن أنس، فلما دخلا عليه .. أطرق ساعة، ثم قال لابن طاوس: حدثني عن أبيك، فقال: حدثني أبي: «أن أشد الناس عذابا يوم القيامة رجل أشركه الله في سلطانه، فأدخل عليه الجور في حكمه». قال مالك: فضممت ثيابي خوفا أن يصيبني دمه، ثم قال له المنصور: ناولني الدواة (ثلاث مرات)، فلم يفعل، فقال: لم لا تناولني؟ قال: أخاف أن تكتب بها معصية فأكون قد شاركتك فيها، فقال المنصور: قوما عني، قال: ذلك ما كنا نبغي، قال مالك: فما زلت أعرف لابن طاوس فضله من ذلك اليوم (١). توفي سنة اثنتين وثلاثين ومائة.
shamela-29560 · page 623, entry [840]Read exact passage
Showing 6 of 8 items here. Open the full narrator profile for the complete dossier.
Attributed assessments
عبد الله بن طَاوس
Unknown assessorAl-Dāraquṭnī (d. 995 CE) - Dhikr asmāʾ al-tābiʿīn wa-man baʿdahum mimman ṣaḥḥat riwayatuh ʿan al-thiqāt ʿinda l-Bukhārī wa-Muslim الدارقطني - ذكر اسماء التابعين ومن بعدهمعبد الله بن طاوس: ثقة.
Unknown assessorAbū l-Ḥasan al-ʿIjlī (d. 874-875 CE) - al-Thiqāt أبو الحسن العجلي - الثقات- وعبد الله بن طاوس. يكنى أبا محمد.
Unknown assessorKhalīfa b. al-Khayyāṭ (d. 854 CE) - al-Ṭabaqāt خليفة بن الخياط - الطبقاتshamela-8682 page 497, entry [77], entry [2659] source_entry_id=528408Open cited source
Structured facts
Identity
عبد الله بن طاوس
vol. 0, page 0, entry 2789 · Accepted · High confidence
Relation Raw
عبد الله بن طاوس عن أبيه وعكرمة وعنه معمر والسفيانان توفي 132 ع
vol. 0, page 0, entry 2789 · Provisional · Low confidence
Relation Raw
عبد الله بن طاوس عن أبيه وعكرمة وعنه معمر والسفيانان توفي 132 ع
vol. 0, page 0, entry 2789 · Provisional · Low confidence
Teacher and student evidence
Reports From: عبد الله بن طاوس
2 source family witnesses · Accepted
Reports From: عبد الله بن طاوس
2 source family witnesses · Accepted
Reports From: عبد الله بن طاووس
2 source family witnesses · Accepted
Reports From: عبد الله بن طاوس
1 source family witness · Accepted
Reports From: عبد الله بن طاوس
1 source family witness · Accepted
ابيهNo authority status loaded · 0 evidence itemsOpenClose
The chain identity is present, but no linked classical passage is loaded for it yet.
ابن عباسNo authority status loaded · 0 evidence itemsOpenClose
The chain identity is present, but no linked classical passage is loaded for it yet.
Route corroboration
This compares the public chains of related narrations. Shared identities and links are route overlap, not an automatic authenticity ruling.
Shared transmission links
4 repeated links- Prophet Muhammad (ﷺ)ibn Abbasappears in 4 transmissions
- ibn AbbasTawus bin Kaysanappears in 4 transmissions
- Tawus bin Kaysan'Abdullah bin Tawusappears in 4 transmissions
- 'Abdullah bin TawusWahayb bin Khalid bin 'Ajlan al-Bahliappears in 4 transmissions
Sahih al-Bukhari · 1564
sahih4 shared narrators
Sahih al-Bukhari · 3832
sahih4 shared narrators
Sahih Muslim · 1240 a
sahih4 shared narrators
Musnad Ahmad · 2267
graded0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
Matn wording variation
Related Arabic wordings are aligned to this hadith in their recorded order. Highlighting identifies textual additions or omissions only; it does not assign legal, theological or authenticity significance.
Matching ignores vocalisation, punctuation and light alif/ya spelling differences, while the displayed wording preserves the original recorded word forms. Reordered words can appear as an addition and an omission.
Present in the related wording at this alignment pointOverlap is an ordered word comparison, not a grade.
Sahih al-Bukhari · 3832100% ordered word overlap · 0 addition passages · 0 omission passagessahih
Related wording
الْحِلُّ كُلُّهُ
Only in this related alignment
No aligned additions.
Present in the selected hadith, absent here
No aligned omissions.
Sahih Muslim · 1240 a100% ordered word overlap · 0 addition passages · 0 omission passagessahih
Related wording
الْحِلُّ كُلُّهُ
Only in this related alignment
No aligned additions.
Present in the selected hadith, absent here
No aligned omissions.
Sahih al-Bukhari · 156450% ordered word overlap · 1 addition passage · 1 omission passagesahih
Related wording
حِلٌّ كُلُّهُ
Only in this related alignment
- حِلٌّ
Present in the selected hadith, absent here
- الْحِلُّ
Musnad Ahmad · 2267Arabic wording is not available for comparisongraded
The exact hadith record remains available, but it does not contain Arabic matn text for this comparison.
Open exact hadith record →Related transmissions
Read nearby narrations normally, or open the advanced comparison to see shared chain links.
- Sahih al-Bukhari · 1564sahih
The people (of the Pre-Islamic Period) used to think that to perform `Umra during the months of Hajj was one of the major sins on earth. And also used to consider the month of Safar as a forbidden (i.e. sacred) month and they used to say, "When the wounds of the camel's back heal up (after they return from Hajj) and the signs of those wounds vanish and the month of Safar passes away then (at that time) `Umra is permissible for the one who wishes to perform it." In the morning of the 4th of Dhul- Hijja, the Prophet (ﷺ) and his companions reached Mecca, assuming Ihram for Hajj and he ordered his companions to make their intentions of the Ihram for `Umra only (instead of Hajj) so they considered his order as something great and were puzzled, and said, "O Allah's Messenger (ﷺ) ! What kind (of finishing) of Ihram is allowed?" The Prophet (ﷺ) replied, "Finish the Ihram completely like a non-Muhrim (you are allowed everything)."
- Sahih al-Bukhari · 3832sahih
The people used to consider the performance of `Umra in the months of Hajj an evil deed on the earth, and they used to call the month of Muharram as Safar and used to say, "When (the wounds over) the backs (of the camels) have healed and the foot-marks (of the camels) have vanished (after coming from Hajj), then `Umra becomes legal for the one who wants to perform `Umra." Allah's Messenger (ﷺ) and his companions reached Mecca assuming Ihram for Hajj on the fourth of Dhul-Hijja. The Prophet (ﷺ) ordered his companions to perform `Umra (with that lhram instead of Hajj). They asked, "O Allah's Messenger (ﷺ) ! What kind of finishing of Ihram?" The Prophet (ﷺ) said, "Finish the Ihram completely.'
- Sahih Muslim · 1240 asahih
When the backs of their camels would become all right and traces (if the pilgrims) would be effaced (from the paths) and the month of Safar would be over, then Umra would be permissible for one who wants to perform it. When Allah's Messenger (ﷺ) and his Companions came in the state of Ihram for performing Hajj on the fourth (of Dhu'l-Hijja) he (Allah's Messenger (ﷺ) ) commanded them to change their state of Ihram (from Hajj) to that of 'Umra. It was something inconceivable for them. So they said: Messenger of Allah, is it a complete freedom (of the obligation) of Ihram? Thereupon he said: It is a complete freedom (from Ihram).
- Musnad Ahmad · 2267graded
They used to think that 'Umrah during the months of Hajj was one of the greatest evils on earth, and they would make Muharram Safar. They would say: when the backs of the camels have healed and the tracks of the pilgrims have become erased and Safar is over, 'Umrah becomes permissible for those who want to do 'Umrah. Then the Prophet (ﷺ) and his Companions came on the fourth (of Dhul Hijjah), reciting the Talbiyah for Hajj, and he told them to make it ‘Umrah. This was too hard for them, and they said: O Messenger of Allah, exiting ihram to what extent? He said: "Completely.”
Data provenance
- Foundation line
- 958192
- Foundation source
- sunnah.com
- Hadith group
- sunni_grp_10b7867e9388
- Identity layer
- legacy_effective_identity
- Chain links
- 1/5 corroborated
- Chronology flags
- 0