al-Mustadrak (al-Hakim) 1207
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أَخْبَرَنِي أَبُو عَبْدِ الرَّحْمَنِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي الْوَزِيرِ التَّاجِرُ ثنا أَبُو حَاتِمٍ مُحَمَّدُ بْنُ إِدْرِيسَ الْحَنْظَلِيُّ ثنا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ ثنا أَشْعَثُ بْنُ عَبْدِ الْمَلِكِ الْحُمْرَانِيُّ عَنْ مُحَمَّدِ بْنِ سِيرِينَ عَنْ خَالِدٍ الْحَذَّاءِ عَنْ أَبِي قِلَابَةَ عَنْ أَبِي الْمُهَلَّبِ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ
«أَنَّ النَّبِيَّ ﷺ تَشَهَّدَ فِي سَجْدَتَيِ السَّهْوِ ثُمَّ سَلَّمَ»
Translation
Chain of narrators
- Abū ʿAbd al-Raḥman Muḥammad b. ʿAbdullāh b. Abū al-Wazīr al-Tājir
- Abū Ḥātim Muḥammad b. Idrīs al-Ḥanẓalī
- Muḥammad b. ʿAbdullāh al-Anṣārī
- Ashʿath b. ʿAbd al-Malik al-Ḥumrānī
- Muḥammad b. Sīrīn
- Khālid al-Ḥadhhāʾ
- Abū Qilābah
- Abū al-Muhallab
- ʿImrān b. Ḥuṣayn
✧ The Prophet ﷺ recited the tashahhud in the two prostrations of forgetfulness, then said the salam.
Notes
هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ إِنَّمَا اتَّفَقَا عَلَى حَدِيثِ خَالِدٍ الْحَذَّاءِ عَنْ أَبِي قِلَابَةَ وَلَيْسَ فِيهِ ذِكْرُ التَّشَهُّدِ لِسَجْدَتَيِ السَّهْوِ
machine translationThis ḥadīth is authentic (ṣaḥīḥ) according to the criterion of the two Shaykhs (al-Bukhārī and Muslim), though they did not record it. They only agreed on the ḥadīth of Khālid al-Ḥadhdhāʾ from Abū Qilābah, and it contains no mention of the tashahhud for the two prostrations of forgetfulness.
Grades by grader
| Ibn ʿAbd al-Barr | Soundin المستدرك على الصحيحين, p. 1211 | 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 Ḥajar al-ʿAsqalānī
في إسناده أن نسبة الوهم إلى الأنصاري فيه أقرب وليس هو بذاك المتقن جدا في حفظه وقد غمزه ابن معين وغيره
machine translationRegarding its chain of transmission: attributing the error to al-Anṣārī is closer to the truth, and he is not that exceedingly precise in his memorization; Ibn Maʿīn and others have criticized him.
in المستدرك على الصحيحين, p. 1211 - Abū ʿAbdullāh al-Ḥākim
صحيح على شرط الشيخين
machine translationAuthentic (ṣaḥīḥ), meeting the criteria of the two Shaykhs.
in المستدرك على الصحيحين, p. 1211 - Ibn ʿAbd al-Barr
ضعفه ووهم رواية أشعث لمخالفته غيره من الحفاظ عن ابن سيرين فإن المحفوظ عن ابن سيرين في حديث عمران ليس فيه ذكر التشهد
machine translationHe declared it weak (ḍaʿīf) and held the report of Ashʿath to be mistaken, because it contradicts others among the memorizers (ḥuffāẓ) who narrated from Ibn Sīrīn. What is preserved (maḥfūẓ) from Ibn Sīrīn in the hadith of ʿImrān has no mention of the tashahhud.
in المستدرك على الصحيحين, p. 1211 - Ibn ʿAbd al-Barr
ضعفه
machine translationHe considered him weak (ḍaʿīf).
in المستدرك على الصحيحين, p. 1211
Show 8 more
- 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 المستدرك على الصحيحين, p. 1211 - Abū ʿAbdullāh al-Ḥākim
صحيح على شرطهما
machine translationAuthentic (ṣaḥīḥ) according to their criteria.
in المستدرك على الصحيحين, p. 1211 - Abū ʿAbdullāh al-Ḥākim
صححه على شرطهما
machine translationHe declared it authentic (ṣaḥīḥ) according to their criterion.
in المستدرك على الصحيحين, p. 1211 - Abū Bakr Aḥmad b. al-Ḥusayn al-Bayhaqī
ضعفه
machine translationHe considered him weak (ḍaʿīf).
in المستدرك على الصحيحين, p. 1211 - Ibn ʿAbd al-Barr
ضعفه ووهم رواية أشعث لمخالفة غيره من الحفاظ عن ابن سيرين فإن المحفوظ عنه في حديث عمران ليس فيه ذكر التشهد
machine translationHe declared it weak (ḍaʿīf) and held the report of Ashʿath to be mistaken, because it contradicts others among the memorizers (ḥuffāẓ) who narrated from Ibn Sīrīn. What is preserved (maḥfūẓ) from him in the hadith of ʿImrān has no mention of the tashahhud.
in المستدرك على الصحيحين, p. 1211 - Abū ʿAbdullāh al-Ḥākim
هذا حديث صحيح على شرط الشيخين ولم يخرجاه إنما اتفقا على حديث خالد الحذاء عن أبي قلابة وليس فيه ذكر التشهد لسجدتي السهو
machine translationThis ḥadīth is authentic (ṣaḥīḥ) according to the criterion of the two Shaykhs (al-Bukhārī and Muslim), though they did not record it. They only agreed on the ḥadīth of Khālid al-Ḥadhdhāʾ from Abū Qilābah, and it contains no mention of the tashahhud for the two prostrations of forgetfulness.
in المستدرك على الصحيحين, p. 1211 - محمد بن يحيى الذهلي
ذكر التشهد فيه غير محفوظ
machine translationThe mention of the tashahhud in it is not preserved (ghayr maḥfūẓ).
in المستدرك على الصحيحين, p. 1211 - Abū Bakr Aḥmad b. al-Ḥusayn al-Bayhaqī
ذكر التشهد فيه غير محفوظ
machine translationThe mention of the tashahhud in it is not preserved (ghayr maḥfūẓ).
in المستدرك على الصحيحين, p. 1211
Other narrations of this report
Narrators
- embraced Islam in the year of Khaybar, accompanied the Prophet ﷺ, and was virtuousd. 52 AH, Ibn Mandah related a view that he died in the year (53) AHعِمْرَان بْن حُصَيْن بْن عُبَيْد بْن خَلَف الْخُزَاعِيّأسلم عام خيبر وصحب وكان فاضلاعن
- trustworthy (thiqah)d. between 91 and 100 AHأَبِي الْمُهَلَّبِثقةعن
- Trustworthy (thiqah), excellent, who often narrated mursal reports (kathīr al-irsāl)d. 104 AH, or 105 AH, or 106 AH, or 107 AHأَبِي قِلَابَةَثقة فاضل ، كثير الإرسالعن
- Trustworthy (thiqah); he narrates with omission of the intermediary (yursil).d. 141 AH, or 142 AH, or more.خَالِدٍ الْحَذَّاءِثقة يرسل.عن
- Trustworthy (thiqah), reliable (thabt), devout (ʿābid), of great standing; he did not permit narration by meaning.d. 110 AHمُحَمَّدِ بْنِ سِيرِينَثقة ثبت عابد كبير القدر ، كان لا يرى الرواية بالمعنىعن
- trustworthy (thiqah), a jurist (faqīh)d. 142 AH, Muḥammad b. Saʿd said, and others: 146 AHأَشْعَثُ بْنُ عَبْدِ الْمَلِكِ الْحُمْرَانِيُّثقة فقيهحدثنا
- trustworthy (thiqah)d. 215 AH, also said: 214 AH, also said: 218 AHمُحَمَّدُ بْنُ عَبْدِ اللهِ الْأَنْصَارِيُّثقةحدثنا
- one of the memorizers (ḥuffāẓ)d. 275 AH, or: 277 AH, or: 279 AHأَبُو حَاتِمٍ مُحَمَّدُ بْنُ إِدْرِيسَ الْحَنْظَلِيُّأحد الحفاظحدثنا
- أَبُو عَبْدِ الرَّحْمَنِ مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ أَبِي الْوَزِيرِ التَّاجِرُأخبرني
- d. 403 AH, or 405 AHالحاكم
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.