Musnad Ahmad 9777
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حَدَّثَنَا وَكِيعٌ قَالَ حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي سُفْيَانَ مَوْلَى ابْنِ أَبِي أَحْمَدَ عَنْ أَبِي هُرَيْرَةَ
أَنَّ رَسُولَ اللهِ ﷺ صَلَّى بِهِمْ فَسَهَا، فَلَمَّا سَلَّمَ سَجَدَ سَجْدَتَيْنِ ثُمَّ سَلَّمَ
Translation
Chain of narrators
- Wakīʿ
- Mālik b. Anas
- Dāwud b. al-Ḥuṣayn
- Abū Sufyān a freed slave of Ibn Abū Aḥmad
- Abū Hurayrah
✧ The Messenger of Allah ﷺ led them in prayer and forgot something. When he said the salam, he prostrated twice, then said the salam.
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. 9859
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 الصحابةعن
- trustworthy (thiqah)d. between 91 and 100 AHأَبِي سُفْيَانَ مَوْلَى [١]أَبِي أَحْمَدَثقةعن
- Trustworthy (thiqah) except in [narrations from] ʿIkrimah, and he was accused of holding the opinion of the Khawārij.d. 133 AH, also said 135 AHدَاوُدَ بْنِ الْحُصَيْنِثقة إلا في عكرمة ، ورمي برأي الخوارجعن
- The jurist (al-faqīh), the Imam of the Abode of Migration (Imām Dār al-Hijrah), the head of the proficient masters, and the foremost among the meticulous.d. 178 AH, or 179 AHمَالِكُ بْنُ أَنَسٍالفقيه ، إمام دار الهجرة ، رأس المتقنين ، وكبير المتثبتينحدثني
- Trustworthy, a memorizer, devout (thiqah ḥāfiẓ ʿābid)d. 196 AH, or 197 AH, or 198 AHوَكِيعٌثقة حافظ عابدحدثنا
- 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.