Reader edition
Sahih
Recorded by Sahih Muslim
Chain and evidence
A reader-first view of the preserved chains, narrator identities and the classical passages attached to them.
0 criticized · 3 unresolved
Edition labels and source wording are preserved as separate records. Multiple parser labels from one Arabic sentence are not counted as independent scholarly judgments.
Reader edition
Sahih
Recorded by Sahih Muslim
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.
These are descriptive summaries of the records shown on this page. They do not produce a new grade or authenticity ruling.
The reader edition records Sahih; no separate foundation grading sentence is attached.
Inspect grading records1/4 narrator identities are resolved. 0/3 direct links have comparator or accepted classical support; 3 links retain an unresolved endpoint.
Inspect the sanad7/12 related public chains share at least one resolved narrator; 7 direct transmission links repeat.
Inspect route overlap12 related Arabic wordings are aligned with this record. Additions and omissions are displayed as textual differences, without assigning an interpretive meaning.
Inspect wording variationNo scholarly proposition is attached yet. The workspace can record one without converting system signals into a conclusion.
Open scholarly annotationsNo formal classified disagreement is attached to this chain; this is not treated as proof of consensus.
Inspect scholarly positionsRecord 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.
These are authored research propositions, not system-generated rulings. Every entry keeps its author, review state and exact evidence links. Acceptance requires a different named reviewer.
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.
The Arabic sanad is preserved as transmitted. Identified narrator names below it are clickable.
0/3 links corroborated
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ زِيَادِ بْنِ عِلاَقَةَ، عَنِ الْمُغِيرَةِ بْنِ، شُعْبَةَ أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى حَتَّى انْتَفَخَتْ قَدَمَاهُ فَقِيلَ لَهُ أَتَكَلَّفُ هَذَا وَقَدْ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ فَقَالَ
Highlighted in this colour: Accepted as the owner's exception: this identification rule is right 99.39% of the time on gold it never saw, one error short of the project's bar. Kunya names two men share are where it has been wrong. Invited reviewers can verify it. See and verify
Path 1: 1/4 identities resolved; 1 narrator dossiers contain source evidence; 0/3 edges corroborated; 3 unresolved edge endpoints; 0 generation-order conflicts.
Criticism and uncertainty are shown distinctly. The system does not collapse different critics into a manufactured verdict.
No authority status loaded
No source-attributed critical statement is attached to this identity yet.
No authority status loaded
No source-attributed critical statement is attached to this identity yet.
No authority status loaded
No source-attributed critical statement is attached to this identity yet.
Attributed statements remain attached to their scholars and sources. A disagreement is reported only when accepted classified claims actually differ.
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.
Open a narrator to inspect linked biographical passages, attributed assessments, structured facts and relationship evidence.
The chain identity is present, but no linked classical passage is loaded for it yet.
The chain identity is present, but no linked classical passage is loaded for it yet.
The chain identity is present, but no linked classical passage is loaded for it yet.
المغيرة بن شعبة بن أبي عامر بن مسعود بن معتب بن مالك ابن كعب بن عمرو بن سعد (٣) بن عوف بن قسي وهو ثقيف أبو عيسى ويقال أبو عبد الله ويقال أبو محمد الثقفي (٤) صحب النبي ﷺ وروى عنه روى عنه (٥) بنوه (٦) عروة وحمزة وعقار (٧) بنو المغيرة وأبو أمامة الباهلي والمسور بن مخرمة ومسروق وقيس بن أبي حازم وأبو إدريس الخولاني والشعبي وعروة بن الزبير وأبو وائل شقيق بن سلمة وعلي بن ربيعة الوائلي والمغيرة بن صفية وشهد اليرموك وأصيبت عينه بها (٨) وقدم دمشق على معاويةأخبرنا أبو القاسم بن الحصين أنا أبو علي بن المذهب أنا أحمد بن جعفر نا عبد الله أحمد حدثني أبي (١) نا سفيان عن زياد بن علاقة سمع المغيرة بن شعبة يقول قام رسول الله ﷺ حتى تورمت قدماه فقيل له يا رسول الله قد غفر الله لك ما تقدم من ذنبك فقال أولا أكون عبدا شكورا [١٢٣٩٣] أخبرنا أبو نصر بن رضوان وأبو علي بن السبط وأبو القاسم بن الحصين وأبو غالب بن البنا قالوا أنا أبو محمد الجوهري أنا أبو بكر بن مالك نا القاضي موسى بن إسحاق سنة ست وثمانين ومائتين نا أحمد بن يونس نا السري بن يحيى عن رجل من جلساء الحسن يقال له ثابت قال قال المغيرة يعني ابن شعبة لقد سرت مع رسول الله ﷺ وأصحابه أكثر ما كانوا فأصابهم عطش قال فوقف رسول الله ﷺ في أوائل الناس فجعل إذا مر عليه أحد قال هل معك ماء فيقول لا حتى أتيت عليه وإني لفي آخر الناس فقال يا مغيرة هل معك ماء قلت نعم قال…
This compares the public chains of related narrations. Shared identities and links are route overlap, not an automatic authenticity ruling.
4 shared narrators
3 shared narrators
2 shared narrators
2 shared narrators
2 shared narrators
2 shared narrators
2 shared narrators
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
0 shared narrators
No shared resolved narrator identity is recorded in the public chains.
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.
Related wording
أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned additions.
No aligned omissions.
Related wording
أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned additions.
No aligned omissions.
Related wording
أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned additions.
No aligned omissions.
Related wording
أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned additions.
No aligned omissions.
Related wording
أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned additions.
No aligned omissions.
Related wording
أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned additions.
No aligned omissions.
Related wording
أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned additions.
No aligned omissions.
Related wording
أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned additions.
No aligned omissions.
Related wording
أفلا أكون عبدًا شكورًا
No aligned additions.
No aligned omissions.
Related wording
أَفَلاَ أُحِبُّ أَنْ أَكُونَ عَبْدًا شَكُورًا
No aligned omissions.
Related wording
يَا عَائِشَةُ أَفَلاَ أَكُونُ عَبْدًا شَكُورًا
No aligned omissions.
Related wording
أفلا أحب أن أكون عبداً شكوراً؟
No aligned omissions.
Read nearby narrations normally, or open the advanced comparison to see shared chain links.
The Prophet (ﷺ) used to stand (in the prayer) or pray till both his feet or legs swelled. He was asked why (he offered such an unbearable prayer) and he said, "should I not be a thankful slave."
The Prophet (ﷺ) used to pray so much that his feet used to become edematous or swollen, and when he was asked as to why he prays so much, he would say, "Shall I not be a thankful slave (to Allah)?"
The Prophet (ﷺ) used to offer night prayers till his feet became swollen. Somebody said, to him," "Allah has forgiven you, your faults of the past and those to follow." On that, he said, "Shouldn't I be a thankful slave of Allah)?"
The Prophet (ﷺ) used to offer prayer at night (for such a long time) that his feet used to crack. I said, "O Allah's Messenger (ﷺ) ! Why do you do it since Allah has forgiven you your faults of the past and those to follow?" He said, "Shouldn't I love to be a thankful slave (of Allah)?' When he became old, he prayed while sitting, but if he wanted to perform a bowing, he would get up, recite (some other verses) and then perform the bowing.
Allah's Messenger (ﷺ) kept standing in prayer (for such long hours) that his feet were swollen. They (his Companions) said: Verily, Allah has pardoned for you the earlier and the later of your sins. Thereupon he said: Should I not prove myself to be a grateful servant (of Allah)?
Allah's Messenger (ﷺ) you do this (in spite of the fact) that your earlier and later sins have been pardoned for you? Thereupon, he said. A'isha should I not prove myself to be a thanksgiving servant (of Allah)?