Reader edition
Sahih
Recorded by Sahih Muslim
Chain and evidence
Sahih Muslim 763 f
A reader-first view of the preserved chains, narrator identities and the classical passages attached to them.
- Parsed paths
- 1
- Resolved narrators
- 0/5
- With source evidence
- 0/5
- Need attention
- 5
0 criticized · 5 unresolved
Hadith grading records
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sahih
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Grades recorded on related transmissions
Sahih · 2
Evidence-backed research notes
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Recorded grading
The reader edition records Sahih; no separate foundation grading sentence is attached.
Inspect grading recordsChain resolution
0/5 narrator identities are resolved. 0/4 direct links have comparator or accepted classical support; 4 links retain an unresolved endpoint.
Inspect the sanadRelated routes
2/2 related public chains share at least one resolved narrator; 5 direct transmission links repeat.
Inspect route overlapMatn wording
2 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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Transmission paths
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Recorded chain
0/4 links corroborated
- محمد بن حاتم بن ميمون
- سفيان بن عيينة بن أبي عمران: ميمون
- عمرو بن دينار
- كريب بن أبي مسلم
- عبد الله بن عباس بن عبد المطلب
Path 1: 0/5 identities resolved; 0 narrator dossiers contain source evidence; 0/4 edges corroborated; 4 unresolved edge endpoints; 0 generation-order conflicts.
Narrators requiring attention
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محمد بن حاتم بن ميمون
Identity unresolvedNo authority status loaded
No source-attributed critical statement is attached to this identity yet.
سفيان بن عيينة بن أبي عمران: ميمون
Identity unresolvedNo authority status loaded
No source-attributed critical statement is attached to this identity yet.
عمرو بن دينار
Identity unresolvedNo authority status loaded
No source-attributed critical statement is attached to this identity yet.
كريب بن أبي مسلم
Identity unresolvedNo authority status loaded
No source-attributed critical statement is attached to this identity yet.
عبد الله بن عباس بن عبد المطلب
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
- 0
- Narrators with formal disagreement
- 0
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Narrator evidence
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محمد بن حاتم بن ميمونNo authority status loaded · 0 evidence itemsOpenClose
The chain identity is present, but no linked classical passage is loaded for it yet.
سفيان بن عيينة بن أبي عمران: ميمونNo authority status loaded · 0 evidence itemsOpenClose
The chain identity is present, but no linked classical passage is loaded for it yet.
عمرو بن دينارNo authority status loaded · 0 evidence itemsOpenClose
The chain identity is present, but no linked classical passage is loaded for it yet.
كريب بن أبي مسلمNo authority status loaded · 0 evidence itemsOpenClose
The chain identity is present, but no linked classical passage is loaded for it yet.
عبد الله بن عباس بن عبد المطلبNo 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
5 repeated links- Prophet Muhammad (ﷺ)ibn Abbasappears in 3 transmissions
- ibn AbbasKarayb bin Abi Muslimappears in 3 transmissions
- Karayb bin Abi Muslim'Amr bin Dinarappears in 3 transmissions
- 'Amr bin DinarSufyan bin 'Uyaynahappears in 3 transmissions
- Sufyan bin 'Uyaynah'Ali bin al-Madiniappears in 2 transmissions
Sahih al-Bukhari · 138
sahih4 shared narrators
Sahih al-Bukhari · 859
sahih4 shared narrators
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 · 85943% ordered word overlap · 17 addition passages · 19 omission passagessahih
Related wording
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، قَالَ أَخْبَرَنَا سُفْيَانُ، عَنْ عَمْرٍو، قَالَ أَخْبَرَنِي كُرَيْبٌ، عَنِ ابْنِ عَبَّاسٍ رضى الله عنهما قَالَ بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ لَيْلَةً، فَنَامَ النَّبِيُّ صلى الله عليه وسلم فَلَمَّا كَانَ فِي بَعْضِ اللَّيْلِ قَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَتَوَضَّأَ مِنْ شَنٍّ مُعَلَّقٍ وُضُوءًا خَفِيفًا يُخَفِّفُهُ عَمْرٌو وَيُقَلِّلُهُ جِدًّا ثُمَّ قَامَ يُصَلِّي، فَقُمْتُ فَتَوَضَّأْتُ نَحْوًا مِمَّا تَوَضَّأَ، ثُمَّ جِئْتُ فَقُمْتُ عَنْ يَسَارِهِ، فَحَوَّلَنِي فَجَعَلَنِي عَنْ يَمِينِهِ، ثُمَّ صَلَّى مَا شَاءَ اللَّهُ، ثُمَّ اضْطَجَعَ فَنَامَ حَتَّى نَفَخَ، فَأَتَاهُ الْمُنَادِي يُؤْذِنُهُ بِالصَّلاَةِ فَقَامَ مَعَهُ إِلَى الصَّلاَةِ، فَصَلَّى وَلَمْ يَتَوَضَّأْ. قُلْنَا لِعَمْرٍو إِنَّ نَاسًا يَقُولُونَ إِنَّ النَّبِيَّ صلى الله عليه وسلم تَنَامُ عَيْنُهُ وَلاَ يَنَامُ قَلْبُهُ. قَالَ عَمْرٌو سَمِعْتُ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ إِنَّ رُؤْيَا الأَنْبِيَاءِ وَحْىٌ ثُمَّ قَرَأَ {إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ}.
Only in this related alignment
- عَلِيُّ
- عَبْدِ اللَّهِ،
- أَخْبَرَنَا
- قَالَ أَخْبَرَنِي
- رضى الله عنهما قَالَ بِتُّ
- خَالَتِي
- لَيْلَةً، فَنَامَ النَّبِيُّ صلى الله عليه وسلم فَلَمَّا كَانَ فِي بَعْضِ اللَّيْلِ قَامَ
- عَمْرٌو
- جِدًّا ثُمَّ قَامَ يُصَلِّي،
- فَتَوَضَّأْتُ نَحْوًا مِمَّا تَوَضَّأَ،
- فَحَوَّلَنِي
- ثُمَّ صَلَّى مَا شَاءَ اللَّهُ،
- فَأَتَاهُ الْمُنَادِي يُؤْذِنُهُ
- فَقَامَ مَعَهُ إِلَى الصَّلاَةِ،
- قُلْنَا لِعَمْرٍو إِنَّ نَاسًا يَقُولُونَ
- عَيْنُهُ
- قَالَ عَمْرٌو سَمِعْتُ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ إِنَّ رُؤْيَا الأَنْبِيَاءِ وَحْىٌ ثُمَّ قَرَأَ {إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ}.
Present in the selected hadith, absent here
- ابْنُ أَبِي عُمَرَ، وَمُحَمَّدُ
- حَاتِمٍ، عَنِ ابْنِ عُيَيْنَةَ،
- ابْنُ أَبِي عُمَرَ حَدَّثَنَا
- بْنِ دِينَارٍ، عَنْ
- مَوْلَى ابْنِ عَبَّاسٍ
- أَنَّهُ بَاتَ
- خَالَتِهِ
- فَقَامَ
- مِنَ اللَّيْلِ
- قَالَ وَصَفَ وُضُوءَهُ وَجَعَلَ
- قَالَ ابْنُ عَبَّاسٍ
- فَصَنَعْتُ مِثْلَ مَا صَنَعَ النَّبِيُّ صلى الله عليه وسلم
- فَأَخْلَفَنِي
- فَصَلَّى
- ثُمَّ أَتَاهُ بِلاَلٌ فَآذَنَهُ
- فَخَرَجَ
- الصُّبْحَ
- قَالَ سُفْيَانُ وَهَذَا لِلنَّبِيِّ صلى الله عليه وسلم خَاصَّةً لأَنَّهُ بَلَغَنَا
- عَيْنَاهُ
Sahih al-Bukhari · 13838% ordered word overlap · 23 addition passages · 19 omission passagessahih
Related wording
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، قَالَ أَخْبَرَنِي كُرَيْبٌ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم نَامَ حَتَّى نَفَخَ ثُمَّ صَلَّى وَرُبَّمَا قَالَ اضْطَجَعَ حَتَّى نَفَخَ ثُمَّ قَامَ فَصَلَّى. ثُمَّ حَدَّثَنَا بِهِ سُفْيَانُ مَرَّةً بَعْدَ مَرَّةٍ عَنْ عَمْرٍو عَنْ كُرَيْبٍ عَنِ ابْنِ عَبَّاسٍ قَالَ بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ لَيْلَةً، فَقَامَ النَّبِيُّ صلى الله عليه وسلم مِنَ اللَّيْلِ، فَلَمَّا كَانَ فِي بَعْضِ اللَّيْلِ قَامَ النَّبِيُّ صلى الله عليه وسلم فَتَوَضَّأَ مِنْ شَنٍّ مُعَلَّقٍ وُضُوءًا خَفِيفًا يُخَفِّفُهُ عَمْرٌو وَيُقَلِّلُهُ وَقَامَ يُصَلِّي فَتَوَضَّأْتُ نَحْوًا مِمَّا تَوَضَّأَ، ثُمَّ جِئْتُ فَقُمْتُ عَنْ يَسَارِهِ وَرُبَّمَا قَالَ سُفْيَانُ عَنْ شِمَالِهِ فَحَوَّلَنِي فَجَعَلَنِي عَنْ يَمِينِهِ، ثُمَّ صَلَّى مَا شَاءَ اللَّهُ، ثُمَّ اضْطَجَعَ، فَنَامَ حَتَّى نَفَخَ، ثُمَّ أَتَاهُ الْمُنَادِي فَآذَنَهُ بِالصَّلاَةِ، فَقَامَ مَعَهُ إِلَى الصَّلاَةِ، فَصَلَّى وَلَمْ يَتَوَضَّأْ. قُلْنَا لِعَمْرٍو إِنَّ نَاسًا يَقُولُونَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم تَنَامُ عَيْنُهُ وَلاَ يَنَامُ قَلْبُهُ. قَالَ عَمْرٌو سَمِعْتُ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ رُؤْيَا الأَنْبِيَاءِ وَحْىٌ، ثُمَّ قَرَأَ {إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ}.
Only in this related alignment
- عَلِيُّ
- عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا سُفْيَانُ،
- عَمْرٍو،
- أَخْبَرَنِي كُرَيْبٌ، عَنِ
- عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم نَامَ حَتَّى نَفَخَ ثُمَّ صَلَّى وَرُبَّمَا قَالَ اضْطَجَعَ حَتَّى نَفَخَ ثُمَّ قَامَ فَصَلَّى. ثُمَّ
- بِهِ
- مَرَّةً بَعْدَ مَرَّةٍ
- قَالَ بِتُّ
- خَالَتِي
- لَيْلَةً،
- النَّبِيُّ
- اللَّيْلِ، فَلَمَّا كَانَ فِي بَعْضِ
- قَامَ النَّبِيُّ صلى الله عليه وسلم
- عَمْرٌو
- وَقَامَ يُصَلِّي فَتَوَضَّأْتُ نَحْوًا مِمَّا تَوَضَّأَ،
- وَرُبَّمَا قَالَ سُفْيَانُ عَنْ شِمَالِهِ فَحَوَّلَنِي
- ثُمَّ صَلَّى مَا شَاءَ اللَّهُ،
- الْمُنَادِي
- فَقَامَ مَعَهُ إِلَى الصَّلاَةِ،
- قُلْنَا لِعَمْرٍو
- نَاسًا يَقُولُونَ إِنَّ رَسُولَ اللَّهِ
- عَيْنُهُ
- قَالَ عَمْرٌو سَمِعْتُ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ رُؤْيَا الأَنْبِيَاءِ وَحْىٌ، ثُمَّ قَرَأَ {إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ}.
Present in the selected hadith, absent here
- ابْنُ أَبِي عُمَرَ، وَمُحَمَّدُ
- حَاتِمٍ،
- ابْنِ عُيَيْنَةَ،
- أَبِي عُمَرَ
- بْنِ دِينَارٍ،
- مَوْلَى ابْنِ عَبَّاسٍ
- أَنَّهُ بَاتَ
- خَالَتِهِ
- رَسُولُ اللَّهِ
- قَالَ وَصَفَ وُضُوءَهُ وَجَعَلَ
- قَالَ ابْنُ عَبَّاسٍ فَقُمْتُ فَصَنَعْتُ مِثْلَ مَا صَنَعَ النَّبِيُّ صلى الله عليه وسلم
- فَأَخْلَفَنِي
- فَصَلَّى
- بِلاَلٌ
- فَخَرَجَ
- الصُّبْحَ
- قَالَ سُفْيَانُ وَهَذَا لِلنَّبِيِّ صلى الله عليه وسلم خَاصَّةً لأَنَّهُ بَلَغَنَا
- النَّبِيَّ
- عَيْنَاهُ
Related transmissions
Read nearby narrations normally, or open the advanced comparison to see shared chain links.
- Sahih al-Bukhari · 138sahih
Ibn `Abbas said, "The Prophet (ﷺ) slept till he snored and then prayed (or probably lay till his breath sounds were heard and then got up and prayed)." Ibn `Abbas added: "I stayed overnight in the house of my aunt, Maimuna, the Prophet (ﷺ) slept for a part of the night, (See Fath-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer. I, too, performed a similar ablution, then I went and stood on his left. He drew me to his right and prayed as much as Allah wished, and again lay and slept till his breath sounds were heard. Later on the Mu'adh-dhin (call maker for the prayer) came to him and informed him that it was time for Prayer. The Prophet (ﷺ) went with him for the prayer without performing a new ablution." (Sufyan said to `Amr that some people said, "The eyes of Allah's Messenger (ﷺ) sleep but his heart does not sleep." `Amr replied, "I heard `Ubaid bin `Umar saying that the dreams of Prophets were Divine Inspiration, and then he recited the verse: 'I (Abraham) see in a dream, (O my son) that I offer you in sacrifice (to Allah)." (37:102) (See Hadith No. 183)
- Sahih al-Bukhari · 859sahih
One night I slept at the house of my aunt Maimuna and the Prophet (ﷺ) slept (too). He got up (for prayer) in the last hours of the night and performed a light ablution from a hanging leather skin. (`Amr, the sub-narrator described that the ablution was very light). Then he stood up for prayer and I got up too and performed the ablution in the same way and joined him on his left side. He pulled me to the right and prayed as much as Allah will. Then he lay down and slept and I heard his breath sounds till the Mu'adh-dhin came to him to inform him about the (Fajr) prayer. He left with him for the prayer and prayed without repeating the ablution. (Sufyan the sub-narrator said: We said to `Amr, "Some people say, 'The eyes of the Prophet (ﷺ) sleep but his heart never sleeps.' " `Amr said, "'Ubai bin `Umar said, 'The dreams of the Prophets are Divine Inspirations. Then he recited, '(O my son), I have seen in dream that I was slaughtering you (offering you in sacrifice).") (37:102)
Data provenance
- Foundation line
- 940600
- Foundation source
- sunnah.com
- Hadith group
- sunni_grp_d433a490d159
- Identity layer
- legacy_effective_identity
- Chain links
- 0/4 corroborated
- Chronology flags
- 0