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Sahih Ibn Khuzaymah 1193

✧ Groups of chapters on forgetfulness in prayer

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حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، وَأَبُو حَاتِمٍ الرَّازِيُّ، وَسَعِيدُ بْنُ مُحَمَّدِ بْنِ ثَوَابٍ الْحُصْرِيُّ الْبَصْرِيُّ، وَالْعَبَّاسُ بْنُ يَزِيدَ الْبَحْرَانِيُّ قَالُوا: حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْأَنْصَارِيُّ، عَنْ أَشْعَثَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ أَبِي قِلَابَةَ، عَنْ أَبِي الْمُهَلَّبِ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ:

أَنَّ النَّبِيَّ ﷺ تَشَهَّدَ فِي سَجْدَتَيِ السَّهْوِ، وَسَلَّمَ. وَهَذَا لَفْظُ حَدِيثِ أَبِي حَاتِمٍ، حَدَّثَنَا بِهِ بِالْبَصْرَةِ. وَحَدَّثَنَا بِهِ بِبَغْدَادَ مَرَّةً، فَقَالَ: إِنَّ النَّبِيَّ ﷺ صَلَّى بِهِمْ، فَسَهَا، فَسَجَدَ سَجْدَتَيِ السَّهْوِ بَعْدَ السَّلَامِ وَالْكَلَامِ. فَأَمَّا مُحَمَّدُ بْنُ يَحْيَى فَإِنَّهُ قَالَ: إِنَّ النَّبِيَّ ﷺ صَلَّى بِهِمْ فَسَهَا فِي صَلَاتِهِ، فَسَجَدَ سَجْدَتَيْنِ، ثُمَّ تَشَهَّدَ، ثُمَّ سَلَّمَ. وَقَالَ سَعِيدُ بْنُ مُحَمَّدٍ: إِنَّ النَّبِيَّ ﷺ صَلَّى بِهِمْ، فَسَجَدَ سَجْدَتَيِ السَّهْوِ، ثُمَّ تَشَهَّدَ وَسَلَّمَ

Translation

Chain of narrators
  1. Muḥammad b. Yaḥyá and ʾAbū Ḥātim al-Rāzī Wasaʿīd b. Muḥammad b. Thawāb al-Ḥuṣrī al-Baṣrī Wa-al-ʿAbbās b. Yazīd al-Baḥrānī
  2. Muḥammad b. ʿAbdullāh al-Anṣārī
  3. Ashʿath
  4. Muḥammad b. Sīrīn
  5. Khālid al-Ḥadhhāʾ
  6. Abū Qilābah
  7. Abū al-Muhallab
  8. ʿImrān b. Ḥuṣayn

✧ The Prophet ﷺ recited the tashahhud in the two prostrations of forgetfulness, then gave the salutation. This is the wording of the hadith of Abu Hatim, which he narrated to us in al-Basrah. He narrated it to us once in Baghdad, and said: The Prophet ﷺ prayed with them, forgot, and prostrated the two prostrations of forgetfulness after the salutation and the speech. As for Muhammad b. Yahya, he said: The Prophet ﷺ prayed with them, forgot in his prayer, prostrated two prostrations, then recited the tashahhud, then gave the salutation. And Sa'id b. Muhammad said: The Prophet ﷺ prayed with them, prostrated the two prostrations of forgetfulness, then recited the tashahhud and gave the salutation.

Grades by grader

Ibn ʿAbd al-BarrSoundin صحيح ابن خزيمة, p. 1193hadithunlocked

What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

  • al-Tirmidhi

    حديث حسن غريب

    machine translationA good (ḥasan), strange (gharīb) hadith.

    in صحيح ابن خزيمة, p. 1193
  • Ibn ʿAbd al-Barr

    ضعفه

    machine translationHe considered him weak (ḍaʿīf).

    in صحيح ابن خزيمة, p. 1193
  • Abū Bakr Aḥmad b. al-Ḥusayn al-Bayhaqī

    ضعفه

    machine translationHe considered him weak (ḍaʿīf).

    in صحيح ابن خزيمة, p. 1193
  • 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 صحيح ابن خزيمة, p. 1193
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  • 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. 1193
  • 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 صحيح ابن خزيمة, p. 1193
  • محمد بن يحيى الذهلي

    ذكر التشهد فيه غير محفوظ

    machine translationThe mention of the tashahhud in it is not preserved (ghayr maḥfūẓ).

    in صحيح ابن خزيمة, p. 1193
  • 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 صحيح ابن خزيمة, p. 1193
  • 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 صحيح ابن خزيمة, p. 1193

Same hadith, other wordings

  • Bulughul Maram 328{ أَنَّ اَلنَّبِيَّ - صلى الله عليه وسلم -صَلَّى بِهِمْ, فَسَهَا فَسَجَدَ سَجْدَتَيْنِ, ثُمَّ تَشَهَّدَ, ثُمَّ سَلَّمَ }

Other narrations of this report

Sunan an-Nasa'i 1331

Narrators

  1. ʿImrān b. Ḥuṣayn b. ʿUbayd b. Khalaf al-Khuzāʿī
    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) AH
    عِمْرَان بْن حُصَيْن بْن عُبَيْد بْن خَلَف الْخُزَاعِيّأسلم عام خيبر وصحب وكان فاضلا
    عن
  2. Abū al-Muhallab
    trustworthy (thiqah)d. between 91 and 100 AH
    أَبِي الْمُهَلَّبِثقة
    عن
  3. Abū Qilābah al-Jarmī
    Trustworthy (thiqah), excellent, who often narrated mursal reports (kathīr al-irsāl)d. 104 AH, or 105 AH, or 106 AH, or 107 AH
    أَبِي قِلَابَةَثقة فاضل ، كثير الإرسال
    عن
  4. Khālid al-Ḥadhdhāʾ
    Trustworthy (thiqah); he narrates with omission of the intermediary (yursil).d. 141 AH, or 142 AH, or more.
    خَالِدٍ الْحَذَّاءِثقة يرسل.
    عن
  5. Muḥammad b. Sīrīn
    Trustworthy (thiqah), reliable (thabt), devout (ʿābid), of great standing; he did not permit narration by meaning.d. 110 AH
    مُحَمَّدِ بْنِ سِيرِينَثقة ثبت عابد كبير القدر ، كان لا يرى الرواية بالمعنى
    عن
  6. Ashʿath
    trustworthy (thiqah), a jurist (faqīh)d. 142 AH, Muḥammad b. Saʿd said, and others: 146 AH
    أَشْعَثَثقة فقيه
    عن
  7. Muḥammad b. ʿAbdillāh al-Anṣārī
    trustworthy (thiqah)d. 215 AH, also said: 214 AH, also said: 218 AH
    مُحَمَّدُ بْنُ عَبْدِ اللهِ الْأَنْصَارِيُّثقة
    حدثنا
  8. ʿAbbās b. Yazīd b. Abī Ḥabīb
    truthful (ṣadūq), makes mistakes (yukhṭiʾ)d. 258 AH
    وَالْعَبَّاسُ بْنُ يَزِيدَ الْبَحْرَانِيُّصدوق يخطئ
    حدثنا
  9. Ibn Khuzaymah
    d. 311 AH
    ابن 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.

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