Sahih Ibn Hibban 2675
✧ Prostration of forgetfulness
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أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْأَزْدِيُّ قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ أَخْبَرَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ قَالَ حَدَّثَنَا أَيُّوبُ عَنِ ابْنِ سِيرِينَ عَنْ أَبِي هُرَيْرَةَ قَالَ
صَلَّى بِنَا رَسُولُ اللَّهِ ﷺ إِحْدَى صَلَاتَيِ الْعَشِيِّ وَأَظُنُّ أَنَّهَا الظُّهْرُ رَكْعَتَيْنِ ثُمَّ قَامَ إِلَى خَشَبَةٍ فِي قِبْلَةِ الْمَسْجِدِ فَوَضَعَ يَدَيْهِ عَلَيْهَا إِحْدَاهُمَا عَلَى الْأُخْرَى وَخَرَجَ سَرَعَانُ النَّاسِ وَقَالُوا قُصِرَتِ الصَّلَاةُ وَفِي الْقَوْمِ أَبُو بَكْرٍ وَعُمَرُ رِضْوَانُ اللَّهِ عَلَيْهِمَا فَهَابَا أَنْ يُكَلِّمَاهُ قَالَ وَفِي الْقَوْمِ رَجُلٌ إِمَّا قَصِيرُ الْيَدَيْنِ وَإِمَّا طَوِيلُهُمَا يُقَالُ لَهُ ذُو الْيَدَيْنِ فَقَالَ أَقُصِرَتِ الصَّلَاةُ يَا رَسُولَ اللَّهِ أَمْ نَسِيتَ؟ فَقَالَ ﷺ «لَمْ تُقْصَرِ الصَّلَاةُ وَلَمْ أَنَسَ» فَقَالَ بَلْ نَسِيتَ فَقَالَ «أَصَدَقَ ذُو الْيَدَيْنِ؟ » فَقَالُوا نَعَمْ فَصَلَّى بِنَا رَكْعَتَيْنِ ثُمَّ سَلَّمَ ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ
Translation
Chain of narrators
- ʿAbdullāh b. Muḥammad al-Azdī
- Isḥāq b. Ibrāhīm
- ʿAbd al-Wahhāb al-Thaqafī
- Ayyūb
- Ibn Sīrīn
- Abū Hurayrah
✧ The Messenger of Allah ﷺ prayed with us one of the two afternoon prayers, I think it was Ẓuhr, for two rakʿahs. Then he went to a piece of wood in the qiblah of the mosque, placed his hands on it, one over the other, and some people rushed out saying, “The prayer has been shortened.” Among the people were Abū Bakr and ʿUmar, ؓ, and they were too awed to speak to him. Among the people was a man with either short or long hands called Dhū al-Yadayn. He said, “Has the prayer been shortened, O Messenger of Allah, or did you forget?” The Prophet ﷺ said, “The prayer has not been shortened, and I have not forgotten.” He said, “Rather you forgot.” The Prophet said, “Is Dhū al-Yadayn telling the truth?” They said, “Yes.” So he prayed with us two rakʿahs, then gave the salutation, then said the takbīr and prostrated like his prostration or longer, then raised his head and said the takbīr, then said the takbīr and prostrated like his prostration or longer, then raised his head and said the takbīr.
Notes
قَالَ وَنُبِّئْتُ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ أَنَّهُ قَالَ «ثُمَّ سَلَّمَ»
Grades by grader
| Shuayb al-Arnaut | Sound | hadithunlocked |
|---|
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 صحيح ابن حبان, p. 2680
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 فاضلانبئت
- Trustworthy (thiqah), reliable (thabt), devout (ʿābid), of great standing; he did not permit narration by meaning.d. 110 AHابْنِ سِيرِينَثقة ثبت عابد كبير القدر ، كان لا يرى الرواية بالمعنىعن
- 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 العبادحدثنا
- trustworthy (thiqah); his memory changed three years before his deathd. 194 AH or 195 AH or 184 AHعَبْدُ الْوَهَّابِ الثَّقَفِيُّثقة ، تغير قبل موته بثلاث سنينأخبرنا
- trustworthy, a memorizer, a mujtahid (thiqah ḥāfiẓ mujtahid)d. 237 AH, or 238 AHإِسْحَاقُ بْنُ إِبْرَاهِيمَثقة حافظ مجتهدحدثنا
- d. 305 AHعَبْدُ اللهِ بْنُ مُحَمَّدٍ الْأَزْدِيُّأخبرنا
- d. 354 AHابن حبان
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.