Musnad Ahmad 4075
Show the chain
حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ عَنْ خُصَيْفٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِيهِ عَبْدِ اللهِ بْنِ مَسْعُودٍ عَنِ النَّبِيِّ ﷺ قَالَ
إِذَا كُنْتَ فِي الصَّلَاةِ، فَشَكَكْتَ فِي ثَلَاثٍ وَأَرْبَعٍ، وَأَكْثَرُ ظَنِّكَ عَلَى أَرْبَعٍ تَشَهَّدْتَ، ثُمَّ سَجَدْتَ سَجْدَتَيْنِ وَأَنْتَ جَالِسٌ قَبْلَ أَنْ تُسَلِّمَ، ثُمَّ تَشَهَّدْتَ أَيْضًا، ثُمَّ سَلَّمْتَ.
Translation
Chain of narrators
- Muḥammad b. Salamah
- Khuṣayf
- Abū ʿUbaydah
- Abīh ʿAbdullāh b. Masʿūd
- al-Nabī ﷺ
✧ When you are in prayer and you doubt between three and four, and your stronger opinion is four, you perform the tashahhud, then prostrate two prostrations while sitting before you say the salam, then you perform the tashahhud again, then you say the salam.
Grades by grader
| Shuayb al-Arnaut | Weak Chain | hadithunlocked |
|---|
What scholars said about it
In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.
- Dāraquṭnī
قال أبو داود ورواه عبد الواحد بن زياد عن خصيف ولم يرفعه ووافق عبد الواحد سفيان وشريك وإسرائيل واختلفوا في متنه
machine translationAbū Dāwūd said: ʿAbd al-Wāḥid b. Ziyād narrated it from Khuṣayf and did not attribute it to the Prophet (marfūʿ). Sufyān, Sharīk and Isrāʾīl agreed with ʿAbd al-Wāḥid, and they differed regarding its text.
in مسند أحمد, p. 4136 - Badr al-Dīn al-ʿAynī
أبا عبيدة رواه عن أبيه ولم يسمع منه
machine translationAbū ʿUbaydah narrated it from his father, but he did not hear from him.
in مسند أحمد, p. 4136 - إبراهيم بن المنذر الحزامي
حديث ابن مسعود له طرق أجودها رواية خصيف عن أبي عبيدة عنه مع الاختلاف في رفع الحديث ووقفه أشبه أو مع الاختلاف في ذكر السجود قبل السلام وبعده
machine translationThe hadith of Ibn Masʿūd has several chains, the best of which is the narration of Khuṣayf from Abū ʿUbaydah from him, with disagreement over whether the hadith is raised (marfūʿ) or stopped (mawqūf), the stopped form being more likely, or with disagreement over whether the prostration is mentioned before the salām or after it.
in مسند أحمد, p. 4136 - Abū Daʾūd
ذكر أنه اختلف في رفعه ووقفه وفي لفظه أيضا
machine translationHe mentioned that there is disagreement over whether it is raised (marfūʿ) or stopped (mawqūf), and also over its wording.
in مسند أحمد, p. 4136
Show 3 more
- Aḥmad b. Ḥanbal
حديث اليقين أصح في الرواية من التحري وقال في حديث التحري هو صحيح روي من غير وجه ويظهر من تصرف البخاري عكس هذا لأنه خرج حديث التحري دون اليقين وخرج مسلم الحديثين جميعا
machine translationThe hadith of certainty (yaqīn) is sounder in transmission than the hadith of striving for the most probable (taḥarrī). Regarding the hadith of taḥarrī he said: it is sound (ṣaḥīḥ), narrated through more than one route. But al-Bukhārī's practice appears to be the opposite of this, because he recorded the hadith of taḥarrī without that of yaqīn, while Muslim recorded both hadiths.
in مسند أحمد, p. 4136 - al-Bukhari
قال أحمد حديث اليقين أصح في الرواية من التحري وقال في حديث التحري هو صحيح روي من غير وجه ويظهر من تصرف البخاري عكس هذا لأنه خرج حديث التحري دون اليقين وخرج مسلم الحديثين جميعا
machine translationAḥmad said: The hadith of certainty (yaqīn) is sounder in transmission than the hadith of striving for the most probable (taḥarrī). Regarding the hadith of taḥarrī he said: it is sound (ṣaḥīḥ), narrated through more than one route. But al-Bukhārī's practice appears to be the opposite of this, because he recorded the hadith of taḥarrī without that of yaqīn, while Muslim recorded both hadiths.
in مسند أحمد, p. 4136 - Muslim
قال أحمد حديث اليقين أصح في الرواية من التحري وقال في حديث التحري هو صحيح روي من غير وجه ويظهر من تصرف البخاري عكس هذا لأنه خرج حديث التحري دون اليقين وخرج مسلم الحديثين جميعا
machine translationAḥmad said: The hadith of certainty (yaqīn) is sounder in transmission than the hadith of striving for the most probable (taḥarrī). Regarding the hadith of taḥarrī he said: it is sound (ṣaḥīḥ), narrated through more than one route. But al-Bukhārī's practice appears to be the opposite of this, because he recorded the hadith of taḥarrī without that of yaqīn, while Muslim recorded both hadiths.
in مسند أحمد, p. 4136
Other narrations of this report
Narrators
- One of the earliest and foremost (al-sābiqūn al-awwalūn), and one of the leading scholars among the Companions; his virtues are manyd. 28 AH, or 32 AH, 33 AHعَبْدُ اللهِ بْنُ مَسْعُودٍمن السابقين الأولين ، ومن كبار العلماء من الصحابة ، مناقبه جمةعن
- trustworthy (thiqah)d. 81 AH, also said: 82 AH, and al-Dhahabī was certain of itأَبِي عُبَيْدَةَثقةعن
- truthful (ṣadūq), poor memory (sayyiʾ al-ḥifẓ), his memory became confused at the end, and accused of Irjāʾd. 136 AH, or: 137 AH, or: 138 AH, or: 139 AH, also said 132 AH, or: 133 AHخُصَيْفٍصدوق سيئ الحفظ ، خلط بآخره ، ورمي بالإرجاءعن
- trustworthy (thiqah)d. 191 AH or 192 AH or 193 AHمُحَمَّدُ بْنُ سَلَمَةَثقةحدثنا
- Trustworthy (thiqah), a memorizer (ḥāfiẓ), a jurist (faqīh), an authority (ḥujjah).d. 241 AH, Abū Umayyah Muḥammad b. Ibrāhīm al-Ṭarsūsī said: 242 AH, and no one followed him in his viewأحمد بن حنبلثقة حافظ فقيه حجة
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.