Ahmad 7666

Its isnad is sahih. Abu Bakr bin Sulayman bin Abu Hathma Adawi Madani has already been verified as reliable at 5617, and it should be added here that Musab mentioned him in Nasab Quraysh, p. 374, saying, "Abu Bakr bin Sulayman was among the transmitters of knowledge, and Ibn Shihab received narrations from him." He was also given a biographical entry by Ibn Saad, 5:165, and Ibn Abu Hatim, 4/2/341. Al-Huthma is spelled with a plain ha and mim, with a silent triple-dotted tha between them, and it was written in ح as "al-Khuthayma," which is a clear printing corruption.This hadith was narrated by Ibn Hibban in his Sahih [4:314 of the manuscript of al-Ihsan], through the route of Ishaq bin Ibrahim, from Abdul-Razzaq, with this same isnad. At its end it reads, "So he completed for them the two rakahs he had omitted, then gave the salam." Zuhri said, "This happened before Badr, then matters became firmly established after it."Nasai also narrated it, 1:183, from Muhammad bin Rafi, from Abdul-Razzaq, with this same isnad. Then after it he narrated from Abu Dawud, who is Sulayman bin Sayf Harrani the hafiz, from Yaqub, from his father, from Salih, from Ibn Shihab, that Abu Bakr bin Sulayman bin Abu Hathma informed him that it had reached him that the Messenger of Allah ﷺ prayed two rakahs, and Dhul-Shimalayn said to him something similar to what has been mentioned.Ibn Shihab said, "This report was told to me by Saeed bin Musayab, from Abu Hurairah." He said, "And it was also told to me by Abu Salama bin Abdul-Rahman, Abu Bakr bin Abdul-Rahman bin Harith, and Ubaydullah bin Abdullah."This last hadith, with this wording and these various isnads, some of which are mursal and some connected, was narrated by Abu Dawud Sijistani in his Sunan, 1013, from Hajjaj bin Abu Yaqub, from Yaqub, that is, Ibn Ibrahim bin Saad, from his father, from Salih, from Ibn Shihab, in the same manner. Then Abu Dawud Sijistani said, after narrating it, "Zubaydi also narrated it, from Zuhri, from Abu Bakr bin Sulayman bin Abu Hathma, from the Prophet ﷺ, and in it he said, 'He did not perform the two prostrations of forgetfulness.'" This version too is mursal.Nasai, after his two earlier narrations, also narrated it as a connected chain, under the heading "Mention of the disagreement concerning Abu Hurairah regarding the two prostrations." He narrated it from Ibn Abdul-Hakam, from Shuayb, from Layth, from Aqeel, from Zuhri, from Saeed, Abu Salama, and Abu Bakr bin Abdul-Rahman, and Ibn Abu Hathma, from Abu Hurairah, who said, "The Messenger of Allah ﷺ did not prostrate that day, neither before the salam nor after it."This represents severe confusion and disagreement on the part of Zuhri, may Allah have mercy on him, extending to his error in mentioning Dhul-Shimalayn and framing his account as though he were the same person as Dhul-Yadayn.Sindi, in his commentary on Nasai, quoted from Ibn Abdul-Barr a valuable remark concerning Zuhri's confusion in this hadith. Ibn Abdul-Barr said, "Zuhri became confused in the hadith of Dhul-Yadayn, a confusion severe enough that scholars of transmission felt obliged to set aside his narration on this particular matter specifically. I do not know of any scholar of hadith who relied on Zuhri's narration concerning the story of Dhul-Yadayn. All of them set it aside because of his confusion, and because he established for it neither a sound isnad nor a sound text, even though he was a towering authority in this field. No human being is immune from error, and perfection belongs to Allah alone. Everyone's statements are accepted in part and rejected in part, except for the Prophet ﷺ."This story of the prostration of forgetfulness, and Dhul-Yadayn's remark within it, has already passed twice, at 7200, through the narration of Ibn Awn from Ibn Sirin, and at 7370, through the narration of Ayub from Ibn Sirin. In the first of these it reads, "Among the people was a man with long hands, called Dhul-Yadayn..." It will also come again through many different routes.Dhul-Yadayn is Kharbaq, with a kasra on the dotted kha and a silent ra, Sulami, according to what the leading hafiz scholars have judged most likely and have graded sahih. He died late, passing away during the caliphate of Muawiya, as Suhayli mentioned in al-Rawd al-Anf.As for Dhul-Shimalayn, he was from Khuza, his name being Umayr bin Abdu Amr bin Nadla, and he was killed as a martyr on the day of Badr. So it was Zuhri who confused the two, making them into a single man with two nicknames. That is why he said, as in the narration of Ibn Hibban that we quoted just above from this same route, "This happened before Badr, then matters became firmly established after it."In fact, Kharbaq, who is called Dhul-Yadayn, himself narrated this story about the prostration of forgetfulness, and it comes from him with a good isnad that will appear in the Musnad at 16776 and 16777, among the additions of Abdullah bin Ahmad. Hafiz mentioned in Fath al-Bari, 3:80, that it was also recorded by Abu Bakr Athram, Abu Bakr bin Abu Khaythama, and others, and it is found in Majma al-Zawaid, 2:150-151.Hafiz also said, 3:77, "Indeed the majority of hadith scholars, both compilers and others, agreed that Dhul-Shimalayn is not the same as Dhul-Yadayn, and Shafii explicitly stated this in Ikhtilaf al-Hadith."The text of Shafii's statement in Ikhtilaf al-Hadith, printed in the margin of the seventh volume of al-Umm, pp. 280-281, occurs during a debate concerning speech during prayer. He related his opponent's words and his own reply, saying, "He asked, 'Is this Dhul-Yadayn you have narrated about the one who was killed at Badr?' I said, 'No. Imran bin Husayn calls him Kharbaq, and says he was short-armed or long-armed, whereas the one killed at Badr was Dhul-Shimalayn. If both of them had been Dhul-Yadayn, that would be a case of one name coinciding with another, as names sometimes do coincide.'"Ibn Hisham mentioned him in al-Sirah, among those Muslims who were martyred on the day of Badr, "Dhul-Shimalayn ibn Abdu Amr bin Nadla, of Khuza, then of Banu Ghubshan."Suhayli then said, in al-Rawd al-Anf, 2:101, "This is the same man whom Zuhri mentioned in the hadith about the salam after two rakahs. He said, 'Dhul-Shimalayn, a man from Banu Zahra' (because he was their ally), 'stood up and said, "Has the prayer been shortened, O Messenger of Allah?" So the Messenger of Allah ﷺ said, "Is Dhul-Yadayn telling the truth?"' No one narrated it in this manner, with this wording, except Ibn Shihab Zuhri, and this is considered an error by the scholars of hadith. Rather, it is Dhul-Yadayn Sulami, whose name is Kharbaq. Dhul-Shimalayn was killed on the day of Badr, while the hadith about the salam after two rakahs was witnessed by Abu Hurairah, whose acceptance of Islam came two years after Badr. Dhul-Yadayn Sulami died during the caliphate of Muawiya. His hadith about the salam was narrated from him by his son Mutayr bin Kharbaq, and from Mutayr it was narrated by his own son Shuayb bin Mutayr."When Mubarrad saw Zuhri's hadith, "So Dhul-Shimalayn stood up," ending with "Is Dhul-Yadayn telling the truth," he said, "He is both Dhul-Shimalayn and Dhul-Yadayn, he was called by both names together." He was unaware of what the scholars of hadith and biography had established regarding Dhul-Shimalayn, and knew of no narration except the one containing the error. He said this at the end of Kitab al-Kamil, in the chapter on the exchanges spoken on the day of Badr. Mubarrad's statement, which Suhayli is responding to, appears in Kitab al-Kamil, p. 1261, in the edition of Maktaba Mustafa Halabi that we edited.See also, on the verification of this matter, al-Isaba 2:108, 176, 179, al-Istiab by Ibn Abdul-Barr, p. 177, Usd al-Ghaba 2:254, and Fath al-Bari 3:77-78. See also what has already passed in the Musnad of Ibn Umar, 4950, 4951.