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Musnad Abi Ya'la 5863

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حَدَّثَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ، حَدَّثَنَا مُبَشِّرٌ، عَنِ الْأَوْزَاعِيِّ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، وَأَبِي سَلَمَةَ، وَعُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ أَبِي هُرَيْرَةَ

أَنَّ رَسُولَ اللهِ ﷺ سَلَّمَ فِي الرَّكْعَتَيْنِ، فَقَالَ لَهُ ذُو الشِّمَالَيْنِ بْنُ عَبْدِ عَمْرِو بْنِ نَضْلَةَ - وَهُوَ رَجُلٌ مِنْ خُزَاعَةَ حَلِيفٌ لِبَنِي زُهْرَةَ -: أَقَصُرَتِ الصَّلَاةُ، أَمْ نَسِيتَ يَا رَسُولَ اللهِ ؟. قَالَ: لَمْ تَقْصُرْ، وَلَمْ أَنْسَ. قَالَ ذُو الشِّمَالَيْنِ: قَدْ كَانَ بَعْضُ ذَلِكَ يَا رَسُولَ اللهِ، فَأَقْبَلَ رَسُولُ اللهِ ﷺ عَلَى مَنْ صَلَّى مَعَهُ، فَقَالَ: أَصَدَقَ ذُو الْيَدَيْنِ ؟ قَالُوا: نَعَمْ، فَقَامَ رَسُولُ اللهِ ﷺ، فَأَتَمَّ الصَّلَاةَ، وَلَمْ يَسْجُدِ السَّجْدَتَيْنِ اللَّتَيْنِ تُسْجَدَانِ فِي وَهْمِ الصَّلَاةِ حِينَ لَقَّنَهُ النَّاسُ

Translation

Chain of narrators
  1. Aḥmad b. Ibrāhīm al-Dawraqī
  2. Mubashhir
  3. al-Awzāʿī
  4. al-Zuhrī
  5. Saʿīd b. al-Musayyib and ʾAbī Salamah Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd
  6. Abū Hurayrah

✧ The Messenger of Allah ﷺ said the salam after two rak'ahs. Dhu al-Shimalayn b. 'Abd 'Amr b. Nadlah, a man from Khuza'ah and an ally of Banu Zuhrah, said to him: 'Has the prayer been shortened, or have you forgotten, O Messenger of Allah?' He replied: 'It has not been shortened, and I have not forgotten.' Dhu al-Shimalayn said: 'Some of that has occurred, O Messenger of Allah.' The Messenger of Allah ﷺ turned to those who had prayed with him and said: 'Is Dhu al-Yadayn telling the truth?' They said: 'Yes.' So the Messenger of Allah ﷺ stood up and completed the prayer, and he did not perform the two prostrations that are made for doubt in the prayer when the people prompted him.

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What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

  • Ibn ʿAbd al-Barr

    اضطرب على الزهري في حديث ذي اليدين اضطرابا أوجب عند أهل العلم بالنقل تركه من روايته خاصة

    machine translationThere was inconsistency (iḍṭirāb) reported from al-Zuhrī in the hadith of Dhū al-Yadayn, such that the people of knowledge of transmission held it necessary to leave it aside from his narration in particular.

    in مسند أبي يعلى الموصلي, p. 5863
  • Ibn ʿAbd al-Barr

    اضطرب الزهري في إسناد حديث أبي هريرة في قصة ذي اليدين اضطرابا كثيرا

    machine translationAl-Zuhrī was greatly inconsistent (iḍṭirāb) in the chain of transmission of the hadith of Abū Hurayrah in the story of Dhū al-Yadayn.

    in مسند أبي يعلى الموصلي, p. 5863
  • Ibn ʿAbd al-Barr

    فإن قال قائل إن حديث ذي اليدين مضطرب لأن ابن عمر وأبا هريرة يقولان سلم من اثنتين وعمران بن حصين يقول من ثلاث ركعات ومعاوية بن حديج يقول إن المتكلم طلحة بن عبيد الله قيل له ليس اختلافهم في موضع السلام من الصلاة عند أحد من أهل العلم بخلاف يقدح في حديثهم لأن المعنى المراد من الحديث هو البناء بعد الكلام ولا فرق عند أهل العلم بين المسلم من ثلاث أو من اثنتين لأن كل واحد منهما لم يكمل صلاته وأما ما ذكر في حديث معاوية بن حديج من ذكر طلحة بن عبيد الله فممكن أن يكون أيضا طلحة كلمه وغيره وليس في أن يكلمه طلحة وغيره ما يدفع أن ذا اليدين كلمه أيضا فأدى كل ما سمع على حسب ما سمع

    machine translationIf someone says: the hadith of Dhū l-Yadayn is inconsistent (muḍṭarib), because Ibn ʿUmar and Abū Hurayrah say that he gave the salām after two units, while ʿImrān b. Ḥuṣayn says after three units, and Muʿāwiyah b. Ḥudayj says that the one who spoke was Ṭalḥah b. ʿUbaydillāh, it is said to him: their disagreement about the point of the prayer at which the salām was given is not, according to any of the people of knowledge, a disagreement that undermines their hadith, because the meaning intended by the hadith is building on the prayer after speaking. There is no difference among the people of knowledge between one who gave the salām after three or after two, because neither of them had completed his prayer. As for what is mentioned in the hadith of Muʿāwiyah b. Ḥudayj about Ṭalḥah b. ʿUbaydillāh, it is possible that Ṭalḥah and others also spoke to him, and Ṭalḥah and others speaking to him does not rule out that Dhū l-Yadayn also spoke to him. So each one reported what he heard according to what he heard.

    in مسند أبي يعلى الموصلي, p. 5863
  • Muslim

    غلط الزهري في حديثه

    machine translationAl-Zuhrī made a mistake in his hadith.

    in مسند أبي يعلى الموصلي, p. 5863
Show 2 more
  • Ibn ʿAbd al-Barr

    اضطرب الزهري في حديث ذي اليدين اضطرابا أوجب عند أهل العلم بالنقل تركه من روايته الخاصة

    machine translationAl-Zuhrī was inconsistent (iḍṭirāb) in the hadith of Dhū al-Yadayn, such that the people of knowledge of transmission held it necessary to leave it aside from his own narration.

    in مسند أبي يعلى الموصلي, p. 5863
  • Ibn Rajab

    الذي يظهر والله أعلم أن الزهري روى هذا الحديث عن سعيد وأبي سلمة وغيرهما من غير ذكر سجود السهو بنفي ولا إثبات وأن الزهري أتبع ذلك بقوله من عنده لم يسجد النبي صلى الله عليه وسلم يومئذ للسهو فهذا مما أرسله الزهري وأدرجه في الحديث فمن اقتصر على هذا القدر من حديث الزهري ووصله فقد وهم لأنه أسند المدرج بانفراده

    machine translationWhat appears, and God knows best, is that al-Zuhrī narrated this hadith from Saʿīd, Abū Salamah and others without mentioning the prostration of forgetfulness, either by denial or by affirmation, and that al-Zuhrī then appended, from himself, the statement: "The Prophet ﷺ did not prostrate for forgetfulness on that day." This is something al-Zuhrī left unattributed (mursal) and inserted into the hadith (mudraj). So whoever limited himself to this portion of al-Zuhrī's hadith and presented it as connected has erred, because he attributed the inserted part on its own with a full chain (isnād).

    in مسند أبي يعلى الموصلي, p. 5863

Other narrations of this report

Sunan an-Nasa'i 1229Musnad Ahmad 27254al-Sunan al-Kubra (al-Nasa'i) 1152al-Mustadrak (al-Hakim) 961

Narrators

  1. Abū Hurayrah al-Dawsī
    The illustrious Companion, the memorizer among the Companions (ḥāfiẓ al-ṣaḥābah)d. 57 AH, or: 58 AH, or: 59 AH
    أَبُو هُرَيْرَةَ الدَّوْسِيُّالصحابي الجليل ، حافظ الصحابة
    عن
  2. Saʿīd b. al-Musayyib
    One of the reliable (athbāt), eminent jurist scholarsd. 87 AH, or 93 AH, or 94 AH, or 95 AH, or 100 AH, Ibn Maʿīn and Ibn al-Madīnī said: 105 AH
    سَعِيدِ بْنِ الْمُسَيِّبِأحد العلماء الأثبات الفقهاء الكبار
    عن
  3. al-Zuhrī
    The jurist and memorizer (ḥāfiẓ), whose eminence, precision and reliability are agreed upond. Ḍamrah b. Rabīʿah and others said: 123 AH. The nephew of al-Zuhrī and others said: 124 AH. Ibn Yūnus and others said: 125 AH
    الزُّهْرِيِّالفقيه الحافظ ، متفق على جلالته وإتقانه وثبته
    عن
  4. Abū ʿAmr al-Awzāʿī
    trustworthy (thiqah), eminentd. 157 AH, also said: 151 AH, also said: 155 AH, also said: 156 AH
    الْأَوْزَاعِيِّثقة جليل
    عن
  5. Mubashshir b. Ismāʿīl
    truthful (ṣadūq)d. 200 AH
    مُبَشِّرٌصدوق
    حدثنا
  6. Aḥmad b. Ibrāhīm al-Dawraqī
    trustworthy, a memorizer (thiqah ḥāfiẓ)d. 242 AH, or 243 AH, or 246 AH
    أَحْمَدُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّثقة حافظ
    حدثنا
  7. Abū Yaʿlā al-Mawṣilī
    d. 307 AH
    أبو يعلى الموصلي

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.

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