Musnad Ahmad ibn Hanbal (Arabic: ) is a collection of musnad hadith compiled by the Islamic scholar Ahmad ibn Hanbal (d. AH 241/AD 855) to whom the Hanbali fiqh (legislation) is attributed.[1]
Any other book like the sunan of ibn Majah, abi Dawod or an-Nassai or Jami' at-Tirmdihi or even the sahihs of ibn Hebban or ibn Khozaymah don't exclusively contain sahih narrations or at least their standard for accepting a hadith is much lower than the one of the two sahihs. Note that al-Bukhari also claimed that only the "musnad" (the ones he compiled with full chain) ahadith are considered as sahih, as he like other scholars of his time didn't compile ahadith exclusively but added sayings of sahaba and tabi'in and others to his book.
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Salam My Brother. Musnad Ahmad is indeed a great collection of Ahadith. It has thirty thousand ahadith which Ahmad had narrated on the authority of 283 sheikhs of him. The difference is that Musand Ahmad also includes quotations of Companions and Tabaeen(Good people who were born shortly after the Prophet and did not see him) therefore can not be classified in these books. This was termed as Imam by Ahmad(Rah A). For in depth explanation you can see: -ahmad-one-of-the-authentic-books-of-ahadith/
Adalah sang Imam tidaklah mengingini membikin karangan-karangan lain karena tak hendak memberatkan ummat dan hanya mencukupi mereka dengan panduan Quran dan Sunnah. Karena itulah, hadits yang ia rawikan daripada syaikh/guru haditsnya ia pilih dengan teliti, supaya ummat mau merujuk pada hujjah yang berasal dari hadis yang ia riwayatkan. Karena itu ia mengatakan, "Kukarang ini kitab supaya kalau-kalau ummat berselisih soal hadis Rasulullah, mereka bisa merujuk kepada kitab ini." Ulama berikhtilaf tentang kesahihahn seluruh isi kitab ini: menurut Abu Musa al-Madini, seluruh isi kitab ini adalah hujjah; Ibnu Jauzi, al-'Iraqi dan Ibnu Katsir mengatakan di dalam kitab ini ada hadis sahih, lemah (daif), dan palsu (maudhu); Ibnu Taimiyah, Adz-Dzahabi, Ibnu Hajar al-'Asqalani, dan As-Suyuthi mengatakan hadis yang ada di kitab ini sahih, lemah, dan hadis yang mendekati hasan, dan tiada padanya hadis lemah. Abdullah bin Ahmad bin Hanbal memberikan tambahan-tambahan hadis untuk kitab ini, yang lebih dikenal dengan nama Zawaid Abdullah. Selain itu pula, ada Abubakr al-Qathi'i yang memberikan Zawaid yang tidak dicatatkan oleh Imam Ahmad dan anaknya Abdullah.
Imam Ahmad usai mengarang kitab ini antara 227 H ataupun beberapa waktu sebelum tahun 228 H. Karena Adz-Dzahabi menuliskan riwayat bahwa anaknya Abdullah bin Ahmad bin Hanbal mengatakan kitab ini diajarkan di antara 2 tahun yang disebutkan di atas. Imam Ahmad melakukan rihlah yang panjang untuk mengumpulkan kepingan-kepingan hadis yang ia dengar dari para syaikhnya dari mulai Baghdad, Syam, Yaman sampai Hijaz dan mengumpulkan ada 700 ribu hadis sebagaimana yang dituturkan oleh sang Imam itu sendiri, mencakup hadis marfu', mauquf, maqthu', dan lainnya. Konon Ahmad bin Hanbal menulis hadis-hadis itu dalam lembaran kertas yang beda maupun yang sama, dalam bagian-bagian tersendiri, sampai terbentuk sebuah draf. Sebelum ia wafat, ia mendiktekan kitab hadis ini kepada anak-anak dan penghuni rumahnya sampailah ia wafat di saat ia belum lagi merapihkan dan meringkaskan kitabnya sehingga kitab itu menjadi sebagaimana adanya. Anaknya Abdullah kemudian mendapati kesusahan dalam kitab itu, dan menggabungkan segala hadis yang ia dengar yang menyerupai riwayat dari ayahnya. Adapun al-Qathi'i hanya meriwayatkan kitab hadis yang sebagaimana adanya saja.
Imam Ahmad menyusun kitab ini berdasarkan sahabat yang lebih awal masuk Islam dan lebih utama kedudukannya dalam Islam. Dia memulainya dari sepuluh sahabat yang dijamin masuk surga, kemudian ahli badar, disusul ahli ba'it ridhwan dan seterusnya.
Pada asalnya dalam menyusun kitab Musnadnya, Imam Ahmad tidak memberikan nomor. Barulah di kemudian hari ditambahkan nomor pada Musnad Ahmad oleh penerbit untuk memudahkan perujukan hadis, antara lain sebagai berikut:
Musnad merupakan suatu kitab hadis yang disusun berdasarkan nama-nama para sahabat periwayat hadis. Susunannya didasarkan pada posisi masing-masing sahabat dalam memeluk Islam,jaminan surga ataupun dengan urutan alpabetis. Musnad Ahmad ibn Hanbal merupakan kitab musnad paling popular dan isinya paling memadai .Kitab ini disusun diera periwayatan hadis secara kritis yang berbeda dengan periode sebelumnya. Di dalamnya dimuat sekitar 40.000 hadis dengan pengulangan sekitar 10.000 hadis.Seleksi ketat terhadap hadis-hadis yang dikumpulkan penyusunnya menjadikan kitab ini terhindar dari riwayat mauquf dan mursal, melainkan hanya sedikit saja. Kredibilitas Ahmad ibn Hanbal (w.241 H) dalam bidang hadis diakui oleh para ulama hadis sebagai seorang amir al-mukminin fi al-hadis. Hal ini menjadikan kitab musnad karyanya dinilai sebagai kitab hadis terbaik setelah Muwatta, Sahih Bukhari dan Sahih Muslim.
Akibat dorongan memperkuat sistem sanad dalam hukum Islam ini, mendesak dibutuhkan kitab hadits yang menyertakan sanad lengkap. Dari latar belakang demikian kitab musnad lahir guna meneguhkan posisi hadits berikut sanadnya sebagai sumber hukum Islam. Melalui pencantuman sanad, ajaran Islam bisa dilacak otentisitasnya hingga Nabi Muhammad SAW.
Iske ilawa Abu Al fazal majhool ravi hai ye doosra ravi hai q k isko sika khny wala khudhi majhool hal hai( ibne asakir ne tareekh e dimishk me Abu saeed bin unis missiri jo isko sika khny wala hai apni zindgi or wafat k bad 150 sal tak ghair majhool rha takreeban 200 sal bad samaani jo majhool ko sika khnay me majhool hai is ne apni kitab Al ansab me sika keh dia )
"Hadith of Jabir"It is related that Jabir ibn Abd Allah said to the Prophet : "O Messengerof Allah, may my father and mother be sacrificed for you, tell me of thefirst thing Allah created before all things." He said: "O Jabir, the firstthing Allah created was the light of your Prophet from His light, and thatlight remained (lit. "turned") in the midst of His Power for as long as Hewished, and there was not, at that time, a Tablet or a Pen or a Paradiseor a Fire or an angel or a heaven or an earth. And when Allah wished tocreate creation, he divided that Light into four parts and from the firstmade the Pen, from the second the Tablet, from the third the Throne, [andfrom the fourth everything else]." The judgments on this narration vary greatly among the scholars. Theirwords are listed below under the alphabetical listing of their names. Abd al-Haqq al-Dihlawi (d. 1052) the Indian hadith scholar cites it asevidence in Madarij al-nubuwwa (in Persian, 2:2 of the Maktaba al-nuriyyaedition in Sakhore) and says it is is sahih (sound and authentic). Abd al-Hayy al-Lucknawi (d. 1304) the Indian hadith scholar cites it inhis al-Athar al-marfua fi al-akhbar al-mawdua (p. 33-34 of the Lahoreedition) and says: "The primacy (awwaliyya) of the Muhammadan light(al-nur al-muhammadi) is established from the narration of Abd al-Razzaq,as well as its definite priority over all created things." Abd al-Razzaq (d. 211) narrates it in his Musannaf according toQastallani in al-Mawahib al-laduniyya (1:55) and Zarqani in his Sharhal-mawahib (1:56 of the Matbaa al-amira edition in Cairo). There is nodoubt as to the reliability of Abd al-Razzaq as a narrator. Bukhari took120 narrations from him, Muslim 400. Abidin (Ahmad al-Shami d. 1320), the son of the Hanafi scholar IbnAbidin, cites the hadith as evidence in his commentary on Ibn Hajaral-Haytami's poem al-Nimat al-kubra ala al-alamin. Nabahani cites it inhis Jawahir al-bihar (3:354). Ajluni (Ismail ibn Muhammad d. 1162) in his Kashf al-khafa' (1:265 ofthe Maktabat al-Ghazali edition in Beirut) narrates the hadith in itsentirety from Qastallani in his Mawahib. Alusi (al-Sayyid Mahmud) in his commentary of Qur'an entitled Ruhal-maani (17:105 of the Beirut edition) said: "The Prophet's being amercy to all is linked to the fact that he is the intermediary of thedivine outpouring over all contingencies [i.e. all created things withoutexception], from the very beginnings (wasitat al-fayd al-ilahi alaal-mumkinat ala hasab al-qawabil), and that is why his light was thefirst of all things created, as stated in the report that "The first thingAllah created was the light of your Prophet, O Jabir," and also cited is:"Allah is the Giver and I am the Distributor." [See al-Qasim #261.] TheSufis -- may Allah sanctify their secrets -- have more to say on thatchapter." Alusi also cites the hadith of Jabir as evidence in anotherpassage of Ruh al-maani (8:71). Bakri (Sayyid Abu al-Hasan Ahmad ibn Abd Allah, d. 3rd c.) in his bookal-Anwar fi mawlid al-nabi Muhammad alayhi al-salat wa al-salam (p. 5 ofthe Najaf edition) cites the following hadith from Ali: "Allah was andthere was nothing with Him, and the first thing which He created was thelight of His Beloved, before He created water, or the Throne, or theFootstool, or the Tablet, or the Pen, or Paradise, or the Fire, or theVeils and the Clouds, or Adam and Eve, by four thousand years." Bayhaqi (d. 458) narrates it with a different wording in Dala'ilal-nubuwwa according to Zarqani in his Sharh al-mawahib (1:56 of theMatbaa al-amira in Cairo) and Diyarbakri in Tarikh al-khamis (1:20).Diyarbakri (Husayn ibn Muhammad d. 966): He begins his 1,000-page historyentitled Tarikh al-khamis fi ahwal anfasi nafis with the words: "Praise beto Allah Who created the Light of His Prophet before everything else,"which is enough to disprove al-Ghumari's exaggerated claim that "anyonewho reads it will be convinced that the hadith is a lie." Then Diyarbakricites the hadith as evidence (1:19 of the Mu'assasat Shaban edition inBeirut).Fasi (Muhammad ibn Ahmad d. 1052) cites it as evidence in Matalial-masarrat (p. 210, 221 of the Matbaa al-taziyya edition) and says:"These narrations indicate his primacy (awwaliyya) and priority over allother creations, and also the fact that he is their cause (sabab)."Ghumari (Abd Allah) in his Irshad al-talib al-najib ila ma fi al-mawlidal-nabawi min al-akadhib (p. 9-12 of the Dar al-furqan edition),commenting on Suyuti's words (quoted below) whereby the hadith has noreliable chain: "This shows great laxity on the part of Suyuti, which Ithought him to be above. First, the hadith is not present in Abdal-Razzaq's Musannaf, nor in any of the books of hadith. Secondly : thehadith has no chain of transmission to begin with. Thirdly: he has notmentioned the rest of the hadith. It is mentioned in Diyarbakri's Tarikh,and anyone who reads it will be convinced that the hadith is a lie aboutthe Messenger of Allah." This exaggerated conclusion is disproved by thefact that Diyarbarkri himself does not consider it a lie since he citesthe hadith in the first words of his book.Gilani (Shaykh Abd al-Qadir, d. 561) in his book Sirr al-asrar fi mayahtaju ilayh al-abrar (p. 12-14 of the Lahore edition) said: "Know thatsince Allah first created the soul of Muhammad from the light of His beauty, as He said: I created Muhammad fromthe light of My Face, and as the Prophet said: The first thing Allahcreated is my soul, and the first thing Allah created is the Pen, and thefirst thing Allah created is the intellect -- what is meant by all this isone and the same thing, and that is the haqiqa muhammadiyya. However, itwas named a light because it is completely purified from darkness, asAllah said: There has come to you from Allah a Light and a manifest Book.It was also named an intellect because it is the cause for thetransmission of knowledge, and the pen is its medium in the world ofletters. The Muhammadan soul (al-ruh al-muhammadiyya) is therefore thequintessence of all created things and the first of them and their origin,as the Prophet said: I am from Allah and the believers are from me, andAllah created all souls from me in the spiritual world and He did so inthe best form. It is the name of the totality of mankind in thatprimordial world, and after its creation by four thousand years, Allahcreated the Throne from the light of Muhammad himself , and from it the rest of creation." This book has now beentranslated by Shaykh Tosun Bayrak al-Jerrahi as The Secret of Secrets(Cambridge: Islamic Texts Society, 1994).Halabi (Ali ibn Burhan al-Din, d. 1044) cites it as evidence in his Sira(1:31 of the Maktaba Islamiyya edition in Beirut) and then states: "Itprovides evidence that he is the root of everything that exists (increation) and Allah knows best."Haqqi (Ismail, d. 1137) cites it as evidence in his Tafsir entitled Ruhal-bayan and says: "Know, O person of understanding, that the first thingAllah created is the light of your Prophet... and he is the cause for theexistence of everything that was brought to existence, and the mercy fromAllah upon all creatures... and without him the higher and the lowerworlds would not have been created." Yusuf al-Nabahani mentions it in hisJawahir al-bihar (p. 1125).Haytami (Ahmad ibn Hajar d. 974) states in his Fatawa hadithiyya (p. 247of the Baba edition in Cairo) that Abd al-Razzaq narrated it, and citesit in his poem on the Prophet's birth entitled al-Nimat al-kubra alaal-alamin (p. 3).Ibn al-Hajj al-Abdari (Muhammad ibn Muhammad d. 736) in his bookal-Madkhal (2:34 of the Dar al-kitab al-arabi in Beirut) cites it fromal-Khatib Abu al-Rabi Muhammad ibn al-Layth's book Shifa' al-sudur inwhich the latter says: "The first thing Allah created is the light ofMuhammad , and that light came and prostratedbefore Allah. Allah divided it into four parts and created from the firstpart the Throne, from the second the Pen, from the third the Tablet, andthen similarly He subdivided the fourth part into parts and created therest of creation. Therefore the light of the Throne is from the light ofMuhammad , the light of the Pen is from the light of Muhammad , thelight of the Tablet is from the light of Muhammad , the light of day, thelight of knowledge, the light of the sun and the moon, and the light ofvision and sight are all from the light of Muhammad ."Ismail al-Dihlawi (Shah Muhammad, d. 1246), one of the leaders of theWahhabi-influenced Deobandi school in the Indo-Pakistani Subcontinent inone of his booklets entitled Yek rawzah (p. 11 of the Maltan edition)says: "As indicated by the narration: The first thing Allah created was myLight."Jamal (Sulayman d. 1204) cites it as evidence in his commentary on Busirientitled al-Futuhat al-ahmadiyya bi al-minah al-muhammadiyya (p. 6 of theHijazi edition in Cairo).Gangowhi (Rashid Ahmad) a leader of the Wahhabi-influenced Deobandi schoolof India and Pakistan in his Fatawa rashidiyya (p. 157 of the Karachiedition) said that the hadith was "not found in the authentic collections,but Shaykh Abd al-Haqq (al-Dihlawi) cited it on the basis that it hadsome grounding of authenticity." Actually Shaykh Abd al-Haqq not onlycited it but he said it was sound (sahih).Jili (Abd al-Karim, b. 766) in his Namus al-azam wa al-qamus al-aqdam fimarifat qadar al-bani cites it as evidence.Nabahani relates it in his Jawahir al-bihar (see below).Kharputi (Umar ibn Ahmad, d. 1299) in his commentary on Busiri entitledSharh qasidat al-burda (p. 73 of the Karachi edition). Maliki al-Hasani (Muhammad ibn Alawi) in his commentary on Alial-Qari's book of the Mawlid entitled Hashiyat al-Mawrid al-rawi fial-mawlid al-nabawi (p. 40) said: "The chain of Jabir is sound withoutcontest, but the scholars have differed concerning the text of the hadithdue to its peculiarity. Bayhaqi also narrated the hadith with somedifferences." Then he quoted several narrations establishing the light ofthe Prophet.Nabahani (Yusuf ibn Ismail) cites it as evidence in al-Anwaral-muhammadiyya (p. 13), in his Jawahir al-bihar (p. 1125 or 4:220 of theBaba edition in Cairo), and in his Hujjat Allah ala al-alamin (p. 28).Nabulusi (Abd al-Ghani d. 1143) says in his Hadiqa al-nadiyya (2:375 ofthe Maktaba al-nuriyya edition in Faysalabad): "The Prophet is theuniversal leader of all, and how could he not be when all things werecreated out of his light as has been stated in the sound hadith."Nisaburi (Nizamuddin ibn Hasan, d. 728) cites it as evidence inelucidation of the verse: "And I was ordered to be the first of theMuslims" (39:12) in his Tafsir entitled Ghara'ib al-Qur'an (8:66 of theBaba edition in Cairo).Qari (Mulla Ali ibn Sultan, d. 1014) cites it in full in his bookal-Mawlid al-rawi fi al-mawlid al-nabawi (p. 40), edited by SayyidMuhammad Alawi al-Maliki. He also said in his Sharh al-Shifa, incommenting upon the Prophet's title "as a Lamp spreading Light" (33: 46):"Muhammad... is a tremendous light and the source of all lights, he isalso a book that gathers up and makes clear all the secrets... sirajanmuniran means a luminous sun, because of His saying: "He hath placedtherein a great lamp and a moon giving light" (25:61). There is in thisverse an indication that the sun is the highest of the material lights andthat other lights are outpourings from it: similarly the Prophet is thehighest of the spiritual lights and other lights are derived from him byvirtue of his mediating connection and pivotal rank in the overall sphereof creation. This is also inferred from the tradition: "The first thingAllah created is my light."" (Sharh al-Shifa 1:505)Qastallani (Ahmad ibn Muhammad, d. 923) narrates it in his al-Mawahibal-laduniyya (1:55 of the edition accompanied by Zarqani's commentary). Rifai (Yusuf al-Sayyid Hashim) cites it as evidence in Adillat ahlal-sunna wa al-jamaa al-musamma al-radd al-muhkam al-mani (p. 22): Abdal-Razzaq narrated it.Suyuti in al-Hawi li al-fatawi, in the explanation of Suratal-Muddaththir: "It has no reliable chain"; and in Takhrij ahadith sharhal-mawaqif: "I did not find it in that wording."Thanwi (Ashraf Ali), a leader of the Wahhabi-influenced Deobandi schoolin the Indian Subcontinent, in his book Nashr al-tib (in Urdu, p. 6 and215 of the Lahore edition) cites it as evidence on the authority of Abdal-Razzaq, and relies upon it.Zarqani in Sharh al-mawahib cites it (1:56 of the Matbaa al-amiraedition in Cairo) and refers it to Abd al-Razzaq's narration in hisMusannaf.Zahir (Ihsan Ilahi), a leader of the Wahhabi-influenced Deobandi schooland declared enemy of the Barelwi school of Ahl al-Sunna in Lahore, India,in his book Hadiyyat al-mahdi (p. 56 of the Sialkut edition) says: "Allahbegan His creation with the Muhammadan light (al-nur al-muhammadi), thenHe created the Throne over the water, then He created the wind, then Hecreated the Nun and the Pen and the Tablet, then He created the Intellect.The Muhammadan Light is therefore a primary substance for the creation ofthe heavens and the earth and what is in them... As for what has come tous in the hadith: The first thing which Allah created is the Pen; and: Thefirst thing which Allah created is the Intellect: what is meant by it is arelative primacy."Blessings and peace on the Prophet Muhammad, the Light of the Full Moon inits beauty, and upon his Family and Companions. GF Haddad
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