Sahih Ibn Khuzaymah 1170

Translation

✧ I accompanied the Prophet ﷺ for three years. Bundar narrated to us, saying: Yahya b. Said narrated to us, from Ismail b. Abi Khalid. And Abu Hurayrah only accompanied the Prophet ﷺ at Khaybar and afterwards, and he is reporting that he witnessed this prayer with the Prophet ﷺ. So whoever claims that the report of Ibn Mas'ud abrogates the story of Dhul-Yadayn, if he were to reflect on the knowledge and abandon obstinacy and not let his intellect contend, he would know the impossibility of this claim, since it is impossible for the later one to be abrogated and the earlier one to be the abrogator. And the story of Dhul-Yadayn was years after the Prophet's ﷺ prohibition of speaking during prayer, so how could the later one be abrogated and the earlier one be the abrogator? Moreover, the story of Dhul-Yadayn has nothing to do with the Prophet's ﷺ prohibition of speaking during prayer, and it is not of that same type, since speaking during prayer deliberately by a worshipper was permitted, and the worshipper knows and is certain that he is in prayer, then that was abrogated, and they were restrained from deliberately speaking during prayer after it had been previously permitted for them. It is not that they had been permitted to speak during prayer forgetfully or absentmindedly, not knowing they were in prayer, and then that was abrogated. Would it be permissible for one in whom reason is established, who understands the slightest bit of knowledge, to say: God rebuked a person when he does not know he is in prayer not to speak, or to say: God forbade a person to speak during prayer while he does not know that God has forbidden speech during prayer? Indeed, a person is only obliged not to speak during prayer after he knows that speech during prayer is prohibited and not permissible. And Mu'awiyah b. al-Hakam al-Sulami spoke while not knowing that speech during prayer was prohibited, and he said during prayer behind the Prophet ﷺ when someone sneezed and he responded to him, and the people threw their glances at him: 'Woe to my mother! Why are you looking at me?' When he spoke these words during prayer while not knowing that this speech was prohibited in prayer, the Prophet ﷺ taught him that the speech of people during prayer is prohibited and not permissible, and he did not command him to repeat that prayer in which he had spoken these words. And in the story of Dhul-Yadayn, the Prophet ﷺ spoke only on the basis that he was not in prayer, and that he had completed the obligatory prayer in full, and Dhul-Yadayn spoke to the Prophet ﷺ while not knowing that some of the obligation remained upon him, since it was possible in his view that the obligation had been reduced to the original obligation of two rak'ahs, as it was at the beginning. Do you not hear him saying to the Prophet ﷺ: 'Has the prayer been shortened or have you forgotten?' The Prophet ﷺ answered him that he had not forgotten and it had not been shortened, while at the time of his denial he was not certain that some of that prayer remained upon him, so he sought confirmation from his companions, and said to them: 'Is it as Dhul-Yadayn says?' When he became certain that two rak'ahs of that prayer remained upon him, he made them up. So the Prophet ﷺ did not speak in this story after his knowledge and certainty that some of that prayer remained upon him. As for his companions who answered him and said to the Prophet ﷺ after his question to them: 'Is it as Dhul-Yadayn says?' They said: 'Yes.' This was the obligatory answer they were required to give him, even though they were in prayer, knowing and certain that they were in the very obligatory prayer, since God, Mighty and Majestic, distinguished between His chosen Prophet and others of his community by His honor and favor to him, by making it obligatory upon those praying to answer him, even if they were in prayer, in His saying: 'O you who believe, respond to God and the Messenger when he calls you to that which gives you life.' And the chosen Prophet ﷺ said to Ubayy b. Ka'b and to Abu Sa'id b. al-Mu'alla, when he called each one of them individually while he was in prayer and he did not answer him until he finished the prayer: 'Did you not hear what was revealed to me' - or a similar wording - 'O you who believe, respond to God and the Messenger when he calls you to that which gives you life.' I have brought out these two reports elsewhere. So between the speech of the Prophet's ﷺ companions on the day of Dhul-Yadayn, and the speech of Dhul-Yadayn according to the manner in which he spoke, and those after them, there is a difference in some rulings. As for the speech of Dhul-Yadayn at the beginning, it is not permissible for anyone after the Prophet ﷺ to speak in the manner of Dhul-Yadayn, since every worshipper after the Prophet ﷺ, when he salutes after two rak'ahs of Zuhr or Asr, knows and is certain that two rak'ahs of his prayer remain, because revelation ceased after the Prophet ﷺ, and it is impossible for any of the obligation to be reduced after the Prophet ﷺ. So every speaker who knows that the obligation of Zuhr and Asr is four rak'ahs, each of them individually, when he speaks after having prayed two rak'ahs and two rak'ahs remain upon him, is knowing and certain that his speech is prohibited for him and forbidden, and that he is speaking before completing the obligatory prayer. Dhul-Yadayn, when the Prophet ﷺ saluted after two rak'ahs, was not knowing or certain that some of the prayer remained upon him, nor was he knowing that speech was prohibited for him, since it was possible in his view at that time that the obligation of that prayer had been reduced to the original obligation of two rak'ahs as it was at the beginning. And his words in addressing the Prophet ﷺ indicate this. Do you not hear him saying to the Prophet ﷺ: 'Has the prayer been shortened or have you forgotten?' And I have explained the reason for which the companions of the Prophet ﷺ spoke after the Prophet's ﷺ saying to Dhul-Yadayn: 'I have not forgotten, nor has it been shortened,' and I have made known that it was obligatory and incumbent upon them to answer the Prophet ﷺ even though they were in prayer. This obligation today has lapsed and is not permissible for a Muslim to answer anyone while he is in prayer with speech. So everyone who speaks after the cessation of revelation and says to a worshipper who has saluted after two rak'ahs: 'Has the prayer been shortened or have you forgotten?' is obliged to repeat that prayer if he knows that the obligation of that prayer is four and not two rak'ahs. Likewise, everyone who speaks while being certain that he has not performed the obligation of that prayer completely and speaks before saluting from it in two rak'ahs, or after saluting in two rak'ahs, is obliged to repeat it. Likewise, everyone who answers a person while he is in prayer is obliged to repeat that prayer, since God, Mighty and Majestic, has not permitted any human being to answer anyone during prayer except the Prophet ﷺ, whom God singled out for that. And this is a lengthy issue, and I have brought it out at length with mention of the arguments of some who objected to our companions on this issue, and I explain the ugliness of what they argued against our companions on this issue of impossibilities and what resembles delirium, if God grants us success. Thus in the Dar al-Mayman edition, and in the Maktab al-Islami edition: himself. Thus in the Dar al-Mayman edition, and in the Maktab al-Islami edition there is an addition: ﷺ.

Grades by grader

No grade is recorded for this wording.

Other narrations of this report

Sahih al-Bukhari 3591

Narrators

1. 1
   Abū Hurayrah al-Dawsī

   Companion (ṣaḥābī)d. 57 AH
   أَبُو هُرَيْرَةَ الدَّوْسِيُّصحابي
   سمعت
2. 2
   Qays b. Abī Ḥāzim

   trustworthy (thiqah)d. 84 AH
   قيس بن أبي حازمثقة
   عن
3. 3
   إسماعيل بن أبي خالد

   trustworthy, precise (thiqah thabt)d. 136 AH
   عن
4. 4
   يحيى القطان

   trustworthy (thiqah)d. 198 AH
   حدثنا
5. 5
   محمد بن بشار بندار

   trustworthy (thiqah)d. 252 AH
   حدثنا
6. 6
   ابن خزيمة

   d. 311 AH

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.