Musnad al-Bazzar 9420
✧ Damdam
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حَدَّثَنَا الْحَسَنُ بْنُ يَحْيَى الْأَزْدِيُّ، نَا أَبُو زَيْدٍ سَعِيدُ بْنُ الرَّبِيعِ، نَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ ضَمْضَمِ بْنِ جَوْسٍ، عَنْ أَبِي هُرَيْرَةَ
أَنَّ النَّبِيَّ ﷺ صَلَّى بِهِمْ صَلَاةَ الْعَصْرِ أَوِ الظُّهْرِ، فَقَامَ فِي الرَّكْعَتَيْنِ، فَسَبَّحُوا بِهِ، فَمَضَى فِي صَلَاتِهِ، فَلَمَّا قَضَى الصَّلَاةَ سَجَدَ سَجْدَتَيْنِ ثُمَّ سَلَّمَ
Translation
Chain of narrators
- al-Ḥasan b. Yaḥyá al-Azdī
- Abū Zayd Saʿīd b. al-Rabīʿ
- ʿAlī b. al-Mubārak
- Yaḥyá b. Abū Kathīr
- Ḍamḍam b. Jaws
- Abū Hurayrah
✧ The Prophet ﷺ led them in the afternoon or noon prayer, and stood up after two rak’ahs. They glorified Allah to alert him, but he continued his prayer. When he finished the prayer, he prostrated twice and then said the salam.
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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 البزار, p. 9420 - Abū al-Ḥasan Nur al-Dīn ʿAlī b. Abi Bakr al-Haythamī
ورجاله ثقات
machine translationAnd its narrators are trustworthy (thiqāt).
in مسند البزار, p. 9420
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 101 and 110 AHضَمْضَمِ بْنِ جَوْسٍثقةعن
- trustworthy and reliable (thiqah thabt), but he practiced tadlīs and irsāld. 129 AH or 130 AH or 132 AHيَحْيَى بْنِ أَبِي كَثِيرٍثقة ثبت ، لكنه يدلس ويرسلعن
- trustworthy (thiqah), he had two books from Yaḥyā b. Abī Kathīr: one heard directly, and the other mursal. So the hadith of the Kufans from him has something in itd. between 151 and 160 AHعَلِيُّ بْنُ الْمُبَارَكِثقة ، كان له عن يحيى بن أبي كثير كتابان : أحدهما سماع ، والآخر إرسال . فحديث الكوفيين عنه فيه شيءنا
- trustworthy (thiqah)d. 211 AHأَبُو زَيْدٍ سَعِيدُ بْنُ الرَّبِيعِثقةنا
- truthful (ṣadūq), a hadith specialist (ṣāḥib ḥadīth)d. between 241 AH and 250 AHالْحَسَنُ بْنُ يَحْيَى الْأَزْدِيُّصدوق ، صاحب حديثحدثنا
- 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.