صحیح ابن حبان
Ibn Hibban
المقدمةIntroduction
باب الاعتصام بالسنة وما يتعلق بها نقلا وأمرا وزجرا - ذكر الخبر المدحض قول من زعم أن أمر النبي صلى الله عليه وسلم بالشيء لا يجوز إلا أن يكون مفسرا يعقل من ظاهر خطابه-
Chapter: Holding fast to the Sunnah – Narration refuting those who claim the Prophet’s commands must always be explained.
Hadith 16
أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الأَزْدِيُّ ، قَالَ : حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيَمَ ، قَالَ : أَخْبَرَنَا مُعَاذْ بْنُ هِشَامٍ ، قَالَ : حَدَّثَنِي أَبِي ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ ، قَالَ : حَدَّثَنَا أَبُو سَلَمَةَ ، عَنْ أَبِي هُرَيرَةَ : أَنَّ رَسُولَ اللَّهِ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ ، قَالَ : " نُودِيَ بِالأَذَانِ ، أَدْبَرَ الشَّيْطَانُ لَهُ ضُرَاطٌ حَتَّى لا يَسْمَعَ الأَذَانَ ، فَقُضِيَ الأَذَانُ ، أَقَبْلُ ، فَثُوِّبَ بِهَا أَدْبَرَ ، فَقُضِيَ التَّثْوِيبُ أَقَبْلُ يَخْطُرُ بَيْنَ الْمَرْءِ وَنَفْسِهِ : اذْكُرْ كَذَا ، اذْكُرْ كَذَا ، لِمَا لَمْ يَكُنْ يَذْكُرُ ، حَتَّى يَظَلَّ الرَّجُلُ إِنْ يَدْرِي كَمْ صَلَّى ، فَلَمْ يَدْرِ كَمْ صَلَّى ؟ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ " ، قَالَ أَبُو حَاتِمٍ رَضِيَ الِلَّهِ عَنْهُ : أَمْرُهُ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ لِمَنْ شَكَّ فِي صَلاتِهِ فَلَمْ يَدْرِ كَمْ صَلَّى ، فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ ، أَمْرٌ مُجْمَلٌ ، تَفْسِيرُهُ أَفْعَالُهُ الَّتِي ذَكَرْنَاهَا ، لا يَجُوزُ لأَحَدٍ أَنْ يَأْخُذَ الأَخْبَارَ الَّتِي فِيهَا ذِكْرُ سَجْدَتَيِ السَّهْوِ قَبْلُ السَّلامِ ، فَيَسْتَعْمِلَهُ فِي كُلِّ الأَحْوَالِ ، وَيَتْرُكَ سَائِرَ الأَخْبَارِ الَّتِي فِيهَا ذِكْرُهُ بَعْدَ السَّلامِ ، وَكَذَلِكَ لا يَجُوزُ لأَحَدٍ أَنْ يَأْخُذَ الأَخْبَارَ الَّتِي فِيهَا ذِكْرُ سَجْدَتَيِ السَّهْوِ بَعْدَ السَّلامِ ، فَيَسْتَعْمِلَهُ فِي كُلِّ الأَحْوَالِ ، وَيَتْرُكَ الأَخْبَارَ الأُخَرَ الَّتِي فِيهَا ذِكْرُهُ قَبْلُ السَّلامِ ، وَنَحْنُ نَقُولُ : إِنَّ هَذِهِ أَخْبَارٌ أَرْبَعٌ يَجِبُ أَنْ تُسْتَعْمَلَ ، وَلا يُتْرَكُ شَيْءٌ مِنْهَا ، فَيَفْعَلُ فِي كُلِّ حَالَةٍ مِثْلَ مَا وَرَدَتِ السُّنَّةُ فِيهَا سَوَاءً ، فَإِنْ سَلَّمَ مِنَ الاثْنَتَيْنِ أَوِ الثَّلاثِ مِنْ صَلاتِهِ سَاهِيَا ، أَتَمَّ صَلاتَهُ وَسَجَدَ سَجْدَتَيِ السَّهْوِ بَعْدَ السَّلامِ ، عَلَى خَبَرِ أَبِي هُرَيرَةَ ، وَعِمْرَانَ بْنِ حُصَيْنٍ اللَّذَيْنِ ذَكَرْنَاهُمَا ، وَإِنْ قَامَ مِنِ اثْنَتَيْنِ وَلَمْ يَجْلِسْ أَتَمَّ صَلاتَهُ وَسَجَدَ سَجْدَتَيِ السَّهْوِ قَبْلُ السَّلامِ ، عَلَى خَبَرِ ابْنِ بُحَيْنَةَ ، وَإِنْ شَكَّ فِي الثَّلاثِ أَوِ الأَرْبَعِ ، يَبْنِي عَلَى الْيَقِينِ عَلَى مَا وَصَفْنَا ، وَسَجَدَ سَجْدَتَيِ السَّهْوِ قَبْلُ السَّلامِ ، عَلَى خَبَرِ أَبِي سَعِيدٍ الْخُدْرِيِّ ، وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَإِنْ شَكَّ وَلَمْ يَدْرِ كَمْ صَلَّى أَصْلا تَحَرَّى عَلَى الأَغْلَبِ عِنْدَهُ وَأَتَمَّ صَلاتَهُ ، وَسَجَدَ سَجْدَتَيِ السَّهْوِ بَعْدَ السَّلامِ ، عَلَى خَبَرِ ابْنِ مَسْعُودٍ الَّذِي ذَكَرْنَاهُ ، حَتَّى يَكُونَ مُسْتَعْمِلا لِلأَخْبَارِ الَّتِي وَصَفْنَاهَا كُلَّهَا ، فَإِنْ وَرَدَتْ عَلَيْهِ حَالَةٌ غَيْرُ هَذِهِ الأَرْبَعِ فِي صَلاتِهِ ، رَدَّهَا إِلَى مَا يُشْبِهُهَا مِنَ الأَحْوَالِ الأَرْبَعِ الَّتِي ذَكَرْنَاهَا .
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates this statement of the Noble Prophet (peace and blessings be upon him):
“When the call to prayer (adhan) is given, Satan turns his back and goes away to such a distance that he cannot hear the call to prayer, and wind passes from him. When the adhan is completed, he returns. Then when the iqamah is pronounced, he again turns his back and goes away. When the iqamah is completed, he returns again and creates different kinds of thoughts in a person’s heart, saying: ‘Remember such-and-such thing, remember such-and-such thing!’ And he makes him remember things which he would not have otherwise remembered.
So much so that a person does not understand how much prayer he has performed. So when a person does not know how much prayer he has performed, he should perform two prostrations of forgetfulness (sajdah sahw) while sitting (in the final sitting).
(Imam Ibn Hibban, may Allah have mercy on him, says:) This command of the Noble Prophet (peace and blessings be upon him) is for the person who becomes doubtful about his prayer and does not know how much prayer he has performed. So he will perform two prostrations of forgetfulness (sajdah sahw) while sitting in the final sitting. This command is “general”; its explanation is in the action of the Noble Prophet (peace and blessings be upon him) which we have mentioned. It is not permissible for anyone to adopt only those narrations in which it is mentioned that sajdah sahw should be performed before the salam, and then act upon those narrations in every situation, abandoning all those narrations in which sajdah sahw after salam is mentioned.
Similarly, it is not permissible for anyone to adopt only those narrations in which sajdah sahw after salam is mentioned, and then act upon those narrations in every situation, abandoning all other narrations in which sajdah sahw before salam is mentioned.
(Imam Ibn Hibban, may Allah have mercy on him, says:) We say: These are four types of narrations, and it is necessary to act upon them, and none of them should be abandoned. So, according to the situation that arises, one should act according to the hadith transmitted about it. If a person, after performing two or three rak‘ahs of his prayer, forgetfully says salam, he should complete his prayer and perform sajdah sahw after salam, as is mentioned in the narration transmitted from Sayyiduna Abu Hurairah (may Allah be pleased with him) and Sayyiduna Imran bin Husain (may Allah be pleased with him), which we have already mentioned. If, after performing two rak‘ahs, he stands up (instead of sitting), he should continue his prayer and perform sajdah sahw before salam, as is mentioned in the narration transmitted from Ibn Buhainah (may Allah be pleased with him).
If he is in doubt regarding whether he has performed three or four rak‘ahs, he should act on what he is certain of, as we have explained, and then perform sajdah sahw before salam, as is established from the hadith transmitted from Sayyiduna Abu Sa‘id Khudri (may Allah be pleased with him) and Sayyiduna Abdur Rahman bin ‘Awf (may Allah be pleased with him).
If a person is in doubt and does not understand how much prayer (i.e., how many rak‘ahs) he has performed, he should try to establish a predominant assumption, and (on that basis) complete his prayer. In this situation, he will perform sajdah sahw after salam. This is based on the hadith transmitted from Sayyiduna Abdullah bin Mas‘ud (may Allah be pleased with him), which we have already mentioned.
(In this way) a person will become one who acts upon all the ahadith which we have mentioned. If, apart from these four situations, any other situation arises for a person, it should be referred back to the situation among these four which it most closely resembles.
“When the call to prayer (adhan) is given, Satan turns his back and goes away to such a distance that he cannot hear the call to prayer, and wind passes from him. When the adhan is completed, he returns. Then when the iqamah is pronounced, he again turns his back and goes away. When the iqamah is completed, he returns again and creates different kinds of thoughts in a person’s heart, saying: ‘Remember such-and-such thing, remember such-and-such thing!’ And he makes him remember things which he would not have otherwise remembered.
So much so that a person does not understand how much prayer he has performed. So when a person does not know how much prayer he has performed, he should perform two prostrations of forgetfulness (sajdah sahw) while sitting (in the final sitting).
(Imam Ibn Hibban, may Allah have mercy on him, says:) This command of the Noble Prophet (peace and blessings be upon him) is for the person who becomes doubtful about his prayer and does not know how much prayer he has performed. So he will perform two prostrations of forgetfulness (sajdah sahw) while sitting in the final sitting. This command is “general”; its explanation is in the action of the Noble Prophet (peace and blessings be upon him) which we have mentioned. It is not permissible for anyone to adopt only those narrations in which it is mentioned that sajdah sahw should be performed before the salam, and then act upon those narrations in every situation, abandoning all those narrations in which sajdah sahw after salam is mentioned.
Similarly, it is not permissible for anyone to adopt only those narrations in which sajdah sahw after salam is mentioned, and then act upon those narrations in every situation, abandoning all other narrations in which sajdah sahw before salam is mentioned.
(Imam Ibn Hibban, may Allah have mercy on him, says:) We say: These are four types of narrations, and it is necessary to act upon them, and none of them should be abandoned. So, according to the situation that arises, one should act according to the hadith transmitted about it. If a person, after performing two or three rak‘ahs of his prayer, forgetfully says salam, he should complete his prayer and perform sajdah sahw after salam, as is mentioned in the narration transmitted from Sayyiduna Abu Hurairah (may Allah be pleased with him) and Sayyiduna Imran bin Husain (may Allah be pleased with him), which we have already mentioned. If, after performing two rak‘ahs, he stands up (instead of sitting), he should continue his prayer and perform sajdah sahw before salam, as is mentioned in the narration transmitted from Ibn Buhainah (may Allah be pleased with him).
If he is in doubt regarding whether he has performed three or four rak‘ahs, he should act on what he is certain of, as we have explained, and then perform sajdah sahw before salam, as is established from the hadith transmitted from Sayyiduna Abu Sa‘id Khudri (may Allah be pleased with him) and Sayyiduna Abdur Rahman bin ‘Awf (may Allah be pleased with him).
If a person is in doubt and does not understand how much prayer (i.e., how many rak‘ahs) he has performed, he should try to establish a predominant assumption, and (on that basis) complete his prayer. In this situation, he will perform sajdah sahw after salam. This is based on the hadith transmitted from Sayyiduna Abdullah bin Mas‘ud (may Allah be pleased with him), which we have already mentioned.
(In this way) a person will become one who acts upon all the ahadith which we have mentioned. If, apart from these four situations, any other situation arises for a person, it should be referred back to the situation among these four which it most closely resembles.
