Sunan an-Nasa'i 1225

Translation

The Messenger of Allah ﷺ finished praying two rak'ahs,and Dhul-Yadain said to him: "Has the prayer been shortened or did you forget, O Messenger of Allah?" The Messenger of Allah ﷺ said: "Is Dhul-Yadain speaking the truth?" The people said: "Yes." So the Messenger of Allah ﷺ stood up and prayed two, then he said the takbir and prostrated as usual or longer than that. Then he raised his head, then he prostrated as usual or longer than that, then he sat up."

Grades by grader

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. Report a problem

  in سنن النسائي, p. 1225

Other narrations of this report

Sunan an-Nasa'i 1331Musannaf Ibn Abi Shaybah 4449Musannaf Ibn Abi Shaybah 4546Musannaf Ibn Abi Shaybah 4547Musnad al-Tayalisi 889al-Sunan al-Kubra (al-Nasa'i) 1161

Narrators

1. 1
   Abū Hurayrah al-Dawsī

   The illustrious Companion, the memorizer among the Companions (ḥāfiẓ al-ṣaḥābah)d. 57 AH, or: 58 AH, or: 59 AH
   أَبُو هُرَيْرَةَ الدَّوْسِيُّالصحابي الجليل ، حافظ الصحابة
   عن
2. 2
   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
3. 3
   Ayyūb al-Sakhtiyānī

   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 AH
   أَيُّوبُثقة ثبت حجة ، من كبار الفقهاء العباد
   حدثني
4. 4
   Mālik b. Anas

   The jurist (al-faqīh), the Imam of the Abode of Migration (Imām Dār al-Hijrah), the head of the proficient masters, and the foremost among the meticulous.d. 178 AH, or 179 AH
   مَالِكٍالفقيه ، إمام دار الهجرة ، رأس المتقنين ، وكبير المتثبتين
   عن
5. 5
   Ibn al-Qāsim

   trustworthy (thiqah)d. 191 AH
   ابْنُ الْقَاسِمِثقة
   حدثنا
6. 6
   Muḥammad b. Salamah

   trustworthy, precise (thiqah thabt)d. 248 AH
   مُحَمَّدُ بْنُ سَلَمَةَثقة ثبت
   أخبرنا
7. 7
   al-Nasāʾī

   the preserver (al-Ḥāfiẓ)d. 302 AH, or 303 AH
   النَّسَائِيُّالحافظ

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

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