Sahih Ibn Khuzaymah 1165
✧ Groups of chapters on forgetfulness in prayer
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ح، وَحَدَّثَنَا يَعْقُوبُ الدَّوْرَقِيُّ، قَالَ: حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، عَنْ سَلَمَةَ - وَهُوَ ابْنُ عَلْقَمَةَ - عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: صَلَّى بِنَا رَسُولُ اللهِ
ﷺ إِحْدَى صَلَاتَيِ الْعَشِيِّ، صَلَّى رَكْعَتَيْنِ ثُمَّ سَلَّمَ، فَأَتَى خَشَبَةً مَعْرُوضَةً فِي الْمَسْجِدِ، فَقَالَ بِيَدَيْهِ عَلَيْهَا، كَأَنَّهُ غَضْبَانُ قَالَ: وَخَرَجَتِ السَّرَعَانُ مِنْ أَبْوَابِ الْمَسْجِدِ، فَقَالُوا: قَصُرَتِ الصَّلَاةُ، وَفِي الْقَوْمِ أَبُو بَكْرٍ، وَعُمَرُ، فَهَابَاهُ أَنْ يُكَلِّمَاهُ، وَفِي الْقَوْمِ رَجُلٌ فِي يَدَيْهِ طُولٌ، فَكَانَ يُسَمَّى ذَا الْيَدَيْنِ، فَقَالَ: يَا رَسُولَ اللهِ، أَنَسِيتَ أَمْ قَصُرَتِ الصَّلَاةُ ؟ فَقَالَ: لَمْ أَنْسَ، وَلَمْ تَقْصُرِ الصَّلَاةُ، فَقَالَ: " أَكَمَا يَقُولُ ذُو الْيَدَيْنِ ؟ " قَالُوا: نَعَمْ. قَالَ: فَجَاءَ فَصَلَّى مَا كَانَ تَرَكَ، ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ، فَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ، ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ قَالَ: فَكَانَ رُبَّمَا قَالُوا لَهُ: ثُمَّ سَلَّمَ، فَيَقُولُ: نُبِّئْتُ أَنَّ عِمْرَانَ بْنَ حُصَيْنٍ قَالَ: ثُمَّ سَلَّمَ
Translation
Chain of narrators
- Yaʿqūb al-Dawraqī
- Bishr b. al-Mufaḍḍal
- Salamah / Ibn ʿAlqamah
- Muḥammad
- Abū Hurayrah
- Ṣallá Binā Rasūl Allāh
✧ ﷺ one of the two evening prayers, he prayed two rak'ahs then said the salutation. Then he came to a plank placed across in the mosque and placed his hands on it as if he were angry. He said: And the hastening people went out from the doors of the mosque, saying: “The prayer has been shortened.” Among the people were Abu Bakr and Umar, but they were too awed to speak to him. Among the people was a man with long hands, called Dhu al-Yadayn. He said: “O Messenger of Allah, did you forget or has the prayer been shortened?” He said: “I did not forget, and the prayer has not been shortened.” He said: “Is it as Dhu al-Yadayn says?” They said: “Yes.” He said: Then he came and prayed what he had left, then said the salutation, then said the takbir, and prostrated like his prostration or longer, then raised his head, then said the takbir and prostrated like his prostration or longer, then raised his head and said the takbir. He said: Sometimes they said to him: Then he said the salutation, and he would say: I was informed that Imran b. Husayn said: Then he said the salutation.
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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 صحيح ابن خزيمة, p. 1165
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), reliable (thabt), devout (ʿābid), of great standing; he did not permit narration by meaning.d. 110 AHمُحَمَّدٍثقة ثبت عابد كبير القدر ، كان لا يرى الرواية بالمعنىعن
- trustworthy (thiqah)d. 139 AHسَلَمَةَ - وَهُوَ ابْنُ عَلْقَمَةَ -ثقةعن
- trustworthy (thiqah), firmly reliable (thabt), devout (ʿābid)d. 186 AH, or 187 AHبِشْرُ بْنُ الْمُفَضَّلِثقة ، ثبت ، عابدحدثنا
- trustworthy (thiqah)d. 252 AH.يَعْقُوبُ ج٢ / ص٢٢٦الدَّوْرَقِيُّثقة .حدثنا
- d. 311 AHابن خزيمة
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.