Musnad al-Bazzar 7652
✧ What Sa'id b. al-Musayyib narrated from Abu Hurayra
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وَحَدَّثَنَا أَحْمَدُ بْنُ الْفَرَجِ، قَالَ: نَا أَيُّوبُ بْنُ سُوَيْدٍ، قَالَ: نَا يُونُسُ بْنُ يَزِيدَ، عَنِ الزُّهْرِيِّ قَالَ: قَالَ أَبُو سَلَمَةَ، وَابْنُ الْمُسَيِّبِ وَأَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ أَنَّ أَبَا هُرَيْرَةَ قَالَ:
صَلَّى رَسُولُ اللهِ ﷺ الظُّهْرَ أَوِ الْعَصْرَ فَسَلَّمَ فِي الرَّكْعَتَيْنِ، فَقَالَ لَهُ ذُو الشِّمَالَيْنِ بْنُ عُمَرَ بْنِ نَضْلَةَ الْخُزَاعِيُّ، وَهُوَ حَلِيفُ بَنِي زُهْرَةَ: أَقَصُرَتِ الصَّلَاةُ أَمْ نَسِيتَ يَا رَسُولَ اللهِ ؟ فَأَقْبَلَ رَسُولُ اللهِ عَلَى النَّاسِ فَقَالَ: أَصَدَقَ ذُو الشِّمَالَيْنِ ؟ قَالُوا: نَعَمْ يَا رَسُولَ اللهِ، فَقَامَ رَسُولُ اللهِ فَأَتَمَّ الصَّلَاةَ وَسَجَدَ سَجْدَتَيْنِ وَهُوَ جَالِسٌ
Translation
Chain of narrators
- Aḥmad b. al-Faraj
- Ayyūb b. Sūwayd
- Yūnus b. Yazīd
- al-Zuhrī
- Abū Salamah and Ibn al-Musayyib and ʾAbū Bakr b. ʿAbd al-Raḥman Waʿubayd Allāh b. ʿAbdullāh
- Abū Hurayrah
✧ The Messenger of God ﷺ prayed Ẓuhr or ʿAṣr and gave the salutation after two rakʿahs. Dhū al-Shimālayn b. ʿUmar b. Naḍlah al-Khuzāʿī, who was an ally of Banū Zuhrah, said to him: Has the prayer been shortened, or did you forget, O Messenger of God? The Messenger of God turned to the people and said: Is Dhū al-Shimālayn telling the truth? They said: Yes, O Messenger of God. The Messenger of God stood up, completed the prayer, and made two prostrations while seated.
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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 البزار, p. 7652 - 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 البزار, p. 7652 - 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 البزار, p. 7652 - Muslim
غلط الزهري في حديثه
machine translationAl-Zuhrī made a mistake in his hadith.
in مسند البزار, p. 7652
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- 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 البزار, p. 7652
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 الصحابةأن
- trustworthy (thiqah), a prolific narrator (mukthir)d. 94 AH, or 104 AHأَبُو سَلَمَةَثقة ، مكثرقال
- 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 AHالزُّهْرِيِّالفقيه الحافظ ، متفق على جلالته وإتقانه وثبتهعن
- Trustworthy (thiqah), except that in his narration from al-Zuhrī there are slight errors (awhām), and in his narration from others there is error (khaṭaʾ)d. Ibn Saʿd said: 152 AH, al-Bukhārī and others: 159 AH (and it is the correct view), Muḥammad b. ʿAzīz said: 160 AHيُونُسُ بْنُ يَزِيدَثقة ، إلا أن في روايته عن الزهري وهما قليلا ، وفي غير الزهري خطأنا
- truthful (ṣadūq), makes mistakes (yukhṭiʾ)d. al-Bukhārī and Ibn Ḥibbān said: the year 193 AH, Ibn Qāniʿ said: the year 201 AH, Ibn Abī ʿĀṣim said: the year 202 AH, Abū al-Qāsim b. Mandah dated his death to the year 251 AHأَيُّوبُ بْنُ سُوَيْدٍصدوق يخطئنا
- d. 270 AHأَحْمَدُ بْنُ الْفَرَجِحدثنا
- d. 291 AH or 292 AH or 294 AHالبزار
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.