Musnad Ahmad 7376
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حَدَّثَنَا سُفْيَانُ سَمِعَ أَيُّوبُ مُحَمَّدَ ابْنَ سِيرِينَ
صَلَّى [رَسُولُ اللهِ] ﷺ إِحْدَى صَلَاتَيِ الْعَشِيِّ إِمَّا الظُّهْرَ، وَأَكْثَرُ ظَنِّي أَنَّهَا الْعَصْرُ فَسَلَّمَ فِي اثْنَتَيْنِ، ثُمَّ أَتَى جِذْعًا كَانَ يُصَلِّي إِلَيْهِ فَجَلَسَ إِلَيْهِ مُغْضَبًا ( وَقَالَ سُفْيَانُ: ثُمَّ أَتَى جِذْعًا فِي الْقِبْلَةِ كَانَ يُسْنِدُ إِلَيْهِ ظَهْرَهُ فَأَسْنَدَ إِلَيْهِ ظَهْرَهُ ). قَالَ: ثُمَّ خَرَجَ سَرَعَانُ النَّاسِ فَقَالُوا: قَصُرَتِ الصَّلَاةُ وَفِي الْقَوْمِ أَبُو بَكْرٍ، وَعُمَرُ. فَهَابَاهُ أَنْ يُكَلِّمَاهُ، فَقَالَ ذُو الْيَدَيْنِ: أَيْ رَسُولَ اللهِ، قَصُرَتِ الصَّلَاةُ أَمْ نَسِيتَ: قَالَ: مَا قَصُرَتِ الصَّلَاةُ وَمَا نَسِيتُ. قَالَ: فَإِنَّكَ لَمْ تُصَلِّ إِلَّا رَكْعَتَيْنِ. قَالَ: فَنَظَرَ رَسُولُ اللهِ ﷺ، فَقَالُوا: نَعَمْ. فَقَامَ فَصَلَّى رَكْعَتَيْنِ، ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ وَسَجَدَ كَسَجْدَتِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ وَكَبَّرَ ثُمَّ سَجَدَ وَكَبَّرَ
Translation
Chain of narrators
- Sufyān
- Ayyūb Muḥammad Ibn Sīrīn
✧ [The Messenger of Allah] ﷺ prayed one of the two evening prayers—either Zuhr, and I mostly think it was ʿAsr—and he said the salutation after two rakʿahs. Then he went to a trunk that he used to pray toward and sat by it angry. (Sufyan said: Then he went to a trunk in the qiblah that he used to lean his back against, and he leaned his back against it.) He said: Then the hasty people went out saying, “The prayer has been shortened.” Among the people were Abu Bakr and ʿUmar, but they were too awed to speak to him. Then Dhu al-Yadayn said, “O Messenger of Allah, was the prayer shortened or did you forget?” He said, “The prayer was not shortened, and I did not forget.” He said, “You prayed only two rakʿahs.” He said: The Messenger of Allah ﷺ looked [at the people], and they said, “Yes.” So he stood and prayed two rakʿahs, then said the salutation. Then he said the takbir and prostrated as in his [usual] prostration or longer, then raised [his head] and said the takbir, then prostrated and said the takbir.
Grades by grader
| Shuayb al-Arnaut | Sound Chain | hadithunlocked |
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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
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 أحمد, p. 7452
Other narrations of this report
Narrators
- The illustrious Companion, the memorizer among the Companions (ḥāfiẓ al-ṣaḥābah)d. 57 AH, or: 58 AH, or: 59 AHأَبُو هُرَيْرَةَ الدَّوْسِيُّالصحابي الجليل ، حافظ الصحابةسمعت
- Trustworthy (thiqah), reliable (thabt), devout (ʿābid), of great standing; he did not permit narration by meaning.d. 110 AHمُحَمَّدَ بْنَ سِيرِينَثقة ثبت عابد كبير القدر ، كان لا يرى الرواية بالمعنىسمع
- Trustworthy (thiqah), firmly reliable (thabt), an authority (ḥujjah), one of the leading jurists and devout worshippersd. 130 AH, or 131 AH, or 132 AH, also said: 124 AH, also said: 125 AH, also said: 129 AHأَيُّوبُثقة ثبت حجة ، من كبار الفقهاء العبادسمع
- Trustworthy (thiqah), a memorizer (ḥāfiẓ), a jurist (faqīh), an imam and a proof (ḥujjah), except that his memory changed towards the end of his life; he sometimes practiced concealment (tadlīs), but only from trustworthy narrators.d. 197 AH or 198 AHسُفْيَانُثقة حافظ فقيه , إمام حجة إلا أنه تغير حفظه بأخرة , وكان ربما دلس لكن عن الثقاتحدثنا
- 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.