Ibn Khuzaymah

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that I had the honor of accompanying the Prophet (peace and blessings be upon him) for three years. Sayyiduna Abu Hurairah (may Allah be pleased with him) remained in the company of the Prophet (peace and blessings be upon him) during the Battle of Khaybar and the period after it. And he is stating that he performed this prayer with the Prophet (peace and blessings be upon him). Therefore, whoever claims that the hadith of Sayyiduna Ibn Mas’ud (may Allah be pleased with him) abrogates the story of Dhu’l-Yadayn, if this person reflects upon knowledge, abandons stubbornness, and does not give undue importance and greatness to his own intellect, he will realize the impossibility of this claim. Because it is not possible that a later ruling is abrogated and an earlier ruling is the abrogator. And the incident of Dhu’l-Yadayn occurred several years after the Prophet (peace and blessings be upon him) had prohibited speaking in prayer, so how can the later ruling be abrogated and the earlier ruling be the abrogator—while the incident of Dhu’l-Yadayn has no connection with the prohibition of speaking in prayer by the Prophet (peace and blessings be upon him)? And this issue is not even related to that category, because (the speech that was prohibited) was permissible speech which a praying person would deliberately do in prayer, and he would have certain knowledge that he was in the state of prayer. So this speech was abrogated and the worshippers were prevented from deliberately speaking during prayer, whereas previously it was permissible for them. It is not that it was made permissible for them to speak in prayer in case of forgetfulness, while they did not know that they were in the state of prayer, and then this ruling was abrogated. Is it permissible for any intelligent person, who has even a little scholarly understanding, to say that Allah Almighty has prohibited the worshipper from speaking when he does not even know that he is in the state of prayer, or to say that Allah Almighty has prohibited the worshipper from speaking in the state of prayer while he does not even know that Allah Almighty has prohibited speaking in prayer? Indeed, when the worshipper comes to know that Allah Almighty has prohibited speaking in prayer, then it is obligatory for him not to speak in prayer. Sayyiduna Mu’awiyah bin Hakam Sulami (may Allah be pleased with him) spoke (during prayer) even though he did not know that speaking in prayer was prohibited. Therefore, while praying behind the Prophet (peace and blessings be upon him), he responded to someone who sneezed (by saying “Yarhamukallah”), and the worshippers began to stare at him, so he said, “May my mother weep for me, why are you staring at me?” Thus, when he spoke during prayer, not knowing that such speech was prohibited in the state of prayer, the Messenger of Allah (peace and blessings be upon him) taught him that speaking to people in prayer is prohibited and impermissible—but the Prophet (peace and blessings be upon him) did not order him to repeat the prayer in which he had spoken. Whereas in the incident of Dhu’l-Yadayn, the Prophet (peace and blessings be upon him) spoke on the basis that he thought he had completed the obligatory prayer and was not in the state of prayer. And Dhu’l-Yadayn spoke to the Prophet (peace and blessings be upon him) not knowing that some obligatory prayer was still remaining. Because, according to him, it was possible that the obligatory prayer had been reduced to two rak’ahs as it was in the beginning of Islam. Do you not hear him saying to the Prophet (peace and blessings be upon him): “Has the prayer been shortened or did you forget?” So the Prophet (peace and blessings be upon him) replied, “I have neither forgotten nor has the prayer been shortened.” At that time, the Prophet (peace and blessings be upon him) was not certain that any part of the prayer was still remaining. Therefore, the Prophet (peace and blessings be upon him) investigated from the Companions and asked them: “Is it as Dhu’l-Yadayn is saying?” Then, when the Prophet (peace and blessings be upon him) became certain that two rak’ahs of his prayer were still remaining, he performed them. Thus, in this incident, when the Messenger of Allah (peace and blessings be upon him) became aware and certain that some of his prayer was still remaining, he did not speak further. However, the speech of the Companions was in response to the Prophet’s (peace and blessings be upon him) question, when he asked them: “Is it as Dhu’l-Yadayn is saying?” So they replied, “Yes.” (Upon the Prophet’s question) it was obligatory for them to answer, even though they were in the state of prayer, and they had full knowledge and certainty that they were in the state of prayer, because Allah Almighty, by His special grace and favor, has made a distinction between His chosen Prophet and other people. That is, Allah Almighty has made it obligatory for the worshippers to respond to the voice of the Messenger of Allah (peace and blessings be upon him) even if they are praying. The command of Allah Almighty is: « يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ » [ سورة الأنفال : 24 ] “O you who believe, obey Allah and His Messenger when he calls you to that which gives you life.” The Prophet (peace and blessings be upon him) said to Ubayy bin Ka’b and Abu Sa’id bin Ma’la (may Allah be pleased with them both) when he called them separately while they were praying and they did not respond to his call until they finished their prayer: “Did you not hear the command that has been revealed to me?”—or the Prophet (peace and blessings be upon him) said words to that effect. « يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ » “O you who believe, obey Allah and His Messenger when he calls you to that which gives you life.” I have narrated these two hadiths at another place besides this one. On the day of Dhu’l-Yadayn, there is a difference in the manner of speech of the Companions of the Prophet (may Allah be pleased with them) and the speech of Dhu’l-Yadayn, and in some rulings regarding the speech of those who came after them. After the Prophet (peace and blessings be upon him) departed from this world, it is not permissible for anyone to speak as Dhu’l-Yadayn did at the beginning—because after the Prophet (peace and blessings be upon him), every worshipper, when he says salam after two rak’ahs of Zuhr or Asr, will know with certainty that two rak’ahs of his prayer are still remaining, because after the Prophet (peace and blessings be upon him), the revelation has ceased, and it is impossible that after the Prophet (peace and blessings be upon him) there should be any reduction in the obligatory prayer. Therefore, everyone knows that Zuhr and Asr are four obligatory rak’ahs. When he speaks after two rak’ahs, and two rak’ahs are still remaining, he will have complete certainty that this speech is forbidden and prohibited for him, and he is speaking before completing the obligatory prayer. When the Prophet (peace and blessings be upon him) said salam after two rak’ahs, Dhu’l-Yadayn did not know, nor was he certain, that some of his prayer was still remaining; nor did he know that speaking in that state was prohibited for him, because, according to him, it was possible that at that time the obligation of prayer had reverted to two rak’ahs as it was at the beginning of Islam. His conversation with the Prophet (peace and blessings be upon him) is clear evidence of this. Do you not hear him saying to the Messenger of Allah (peace and blessings be upon him): “Has the prayer been shortened or did you forget?” After the Prophet (peace and blessings be upon him) replied to Dhu’l-Yadayn, “I have neither forgotten nor has the prayer been shortened,” I have already explained the reason and cause for the Companions’ speech. And I have explained that it was obligatory for the Companions to respond to the voice of the Prophet (peace and blessings be upon him) even if they were in the state of prayer. Today, this obligation has been lifted. It is not permissible for any Muslim to respond to someone by speaking while he is praying. Therefore, whoever, after the cessation of revelation, says to a worshipper who has said salam after two rak’ahs, “Has the prayer been shortened or did you forget?”—then it is obligatory for him to repeat that prayer if he knows that this prayer is four rak’ahs, not two. Similarly, anyone who spoke while being certain that he had not yet completed the obligatory prayer—then whether he spoke before saying salam after two rak’ahs or after saying salam after two rak’ahs, and anyone who spoke to another person in the state of prayer, it is obligatory for him to repeat that prayer. Because Allah Almighty has not permitted anyone to respond to another person in the state of prayer, except for the Messenger of Allah (peace and blessings be upon him), whom Allah Almighty has specifically permitted to be answered in that state. I have explained this lengthy issue completely, and I have also mentioned the arguments of the scholars who objected to our companions in this matter—I will also explain the flaws in the impossible and unreasonable arguments they have made against our companions in this matter, if Allah Almighty grants us success.

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) ended the prayer after two rak‘ahs. Then a man from the allies of Banu Zuhrah, Dhu’l-Yadayn from Khuza‘ah, said to him, “O Messenger of Allah (peace and blessings be upon him), has the prayer been shortened or did you forget?” The Prophet (peace and blessings be upon him) said, “Neither of these has happened.” Then the Messenger of Allah (peace and blessings be upon him) turned to the people and asked, “Is Dhu’l-Yadayn speaking the truth?” They replied, “Yes.” So the Prophet (peace and blessings be upon him) completed the remainder of his prayer and did not perform the two prostrations of forgetfulness until the people convinced him (that he had indeed forgotten).

Al-Zuhri included his wording in the text of the hadith, so whoever has not mastered knowledge and has only written fragments of hadith imagined that Abu Huraira said that phrase which Al-Zuhri mentioned at the end of the report, and also imagined that this report in which Al-Zuhri added this phrase is contrary to the established reports that the Prophet, peace and blessings be upon him, prostrated on the day of Dhu’l-Yadayn after he had completed his prayer.

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that I had the honor of accompanying the Prophet (peace and blessings be upon him) for three years. Sayyiduna Abu Hurairah (may Allah be pleased with him) remained in the company of the Prophet (peace and blessings be upon him) during the Battle of Khaybar and the period after it. And he is stating that he performed this prayer with the Prophet (peace and blessings be upon him). Therefore, whoever claims that the hadith of Sayyiduna Ibn Mas’ud (may Allah be pleased with him) abrogates the story of Dhu’l-Yadayn, if this person reflects upon knowledge, abandons stubbornness, and does not give undue importance and greatness to his own intellect, he will realize the impossibility of this claim. Because it is not possible that a later ruling is abrogated and an earlier ruling is the abrogator. And the incident of Dhu’l-Yadayn occurred several years after the Prophet (peace and blessings be upon him) had prohibited speaking in prayer, so how can the later ruling be abrogated and the earlier ruling be the abrogator—while the incident of Dhu’l-Yadayn has no connection with the prohibition of speaking in prayer by the Prophet (peace and blessings be upon him)? And this issue is not even related to that category, because (the speech that was prohibited) was permissible speech which a praying person would deliberately do in prayer, and he would have certain knowledge that he was in the state of prayer. So this speech was abrogated and the worshippers were prevented from deliberately speaking during prayer, whereas previously it was permissible for them. It is not that it was made permissible for them to speak in prayer in case of forgetfulness, while they did not know that they were in the state of prayer, and then this ruling was abrogated. Is it permissible for any intelligent person, who has even a little scholarly understanding, to say that Allah Almighty has prohibited the worshipper from speaking when he does not even know that he is in the state of prayer, or to say that Allah Almighty has prohibited the worshipper from speaking in the state of prayer while he does not even know that Allah Almighty has prohibited speaking in prayer? Indeed, when the worshipper comes to know that Allah Almighty has prohibited speaking in prayer, then it is obligatory for him not to speak in prayer. Sayyiduna Mu’awiyah bin Hakam Sulami (may Allah be pleased with him) spoke (during prayer) even though he did not know that speaking in prayer was prohibited. Therefore, while praying behind the Prophet (peace and blessings be upon him), he responded to someone who sneezed (by saying “Yarhamukallah”), and the worshippers began to stare at him, so he said, “May my mother weep for me, why are you staring at me?” Thus, when he spoke during prayer, not knowing that such speech was prohibited in the state of prayer, the Messenger of Allah (peace and blessings be upon him) taught him that speaking to people in prayer is prohibited and impermissible—but the Prophet (peace and blessings be upon him) did not order him to repeat the prayer in which he had spoken. Whereas in the incident of Dhu’l-Yadayn, the Prophet (peace and blessings be upon him) spoke on the basis that he thought he had completed the obligatory prayer and was not in the state of prayer. And Dhu’l-Yadayn spoke to the Prophet (peace and blessings be upon him) not knowing that some obligatory prayer was still remaining. Because, according to him, it was possible that the obligatory prayer had been reduced to two rak’ahs as it was in the beginning of Islam. Do you not hear him saying to the Prophet (peace and blessings be upon him): “Has the prayer been shortened or did you forget?” So the Prophet (peace and blessings be upon him) replied, “I have neither forgotten nor has the prayer been shortened.” At that time, the Prophet (peace and blessings be upon him) was not certain that any part of the prayer was still remaining. Therefore, the Prophet (peace and blessings be upon him) investigated from the Companions and asked them: “Is it as Dhu’l-Yadayn is saying?” Then, when the Prophet (peace and blessings be upon him) became certain that two rak’ahs of his prayer were still remaining, he performed them. Thus, in this incident, when the Messenger of Allah (peace and blessings be upon him) became aware and certain that some of his prayer was still remaining, he did not speak further. However, the speech of the Companions was in response to the Prophet’s (peace and blessings be upon him) question, when he asked them: “Is it as Dhu’l-Yadayn is saying?” So they replied, “Yes.” (Upon the Prophet’s question) it was obligatory for them to answer, even though they were in the state of prayer, and they had full knowledge and certainty that they were in the state of prayer, because Allah Almighty, by His special grace and favor, has made a distinction between His chosen Prophet and other people. That is, Allah Almighty has made it obligatory for the worshippers to respond to the voice of the Messenger of Allah (peace and blessings be upon him) even if they are praying. The command of Allah Almighty is: « يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ » [ سورة الأنفال : 24 ] “O you who believe, obey Allah and His Messenger when he calls you to that which gives you life.” The Prophet (peace and blessings be upon him) said to Ubayy bin Ka’b and Abu Sa’id bin Ma’la (may Allah be pleased with them both) when he called them separately while they were praying and they did not respond to his call until they finished their prayer: “Did you not hear the command that has been revealed to me?”—or the Prophet (peace and blessings be upon him) said words to that effect. « يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ » “O you who believe, obey Allah and His Messenger when he calls you to that which gives you life.” I have narrated these two hadiths at another place besides this one. On the day of Dhu’l-Yadayn, there is a difference in the manner of speech of the Companions of the Prophet (may Allah be pleased with them) and the speech of Dhu’l-Yadayn, and in some rulings regarding the speech of those who came after them. After the Prophet (peace and blessings be upon him) departed from this world, it is not permissible for anyone to speak as Dhu’l-Yadayn did at the beginning—because after the Prophet (peace and blessings be upon him), every worshipper, when he says salam after two rak’ahs of Zuhr or Asr, will know with certainty that two rak’ahs of his prayer are still remaining, because after the Prophet (peace and blessings be upon him), the revelation has ceased, and it is impossible that after the Prophet (peace and blessings be upon him) there should be any reduction in the obligatory prayer. Therefore, everyone knows that Zuhr and Asr are four obligatory rak’ahs. When he speaks after two rak’ahs, and two rak’ahs are still remaining, he will have complete certainty that this speech is forbidden and prohibited for him, and he is speaking before completing the obligatory prayer. When the Prophet (peace and blessings be upon him) said salam after two rak’ahs, Dhu’l-Yadayn did not know, nor was he certain, that some of his prayer was still remaining; nor did he know that speaking in that state was prohibited for him, because, according to him, it was possible that at that time the obligation of prayer had reverted to two rak’ahs as it was at the beginning of Islam. His conversation with the Prophet (peace and blessings be upon him) is clear evidence of this. Do you not hear him saying to the Messenger of Allah (peace and blessings be upon him): “Has the prayer been shortened or did you forget?” After the Prophet (peace and blessings be upon him) replied to Dhu’l-Yadayn, “I have neither forgotten nor has the prayer been shortened,” I have already explained the reason and cause for the Companions’ speech. And I have explained that it was obligatory for the Companions to respond to the voice of the Prophet (peace and blessings be upon him) even if they were in the state of prayer. Today, this obligation has been lifted. It is not permissible for any Muslim to respond to someone by speaking while he is praying. Therefore, whoever, after the cessation of revelation, says to a worshipper who has said salam after two rak’ahs, “Has the prayer been shortened or did you forget?”—then it is obligatory for him to repeat that prayer if he knows that this prayer is four rak’ahs, not two. Similarly, anyone who spoke while being certain that he had not yet completed the obligatory prayer—then whether he spoke before saying salam after two rak’ahs or after saying salam after two rak’ahs, and anyone who spoke to another person in the state of prayer, it is obligatory for him to repeat that prayer. Because Allah Almighty has not permitted anyone to respond to another person in the state of prayer, except for the Messenger of Allah (peace and blessings be upon him), whom Allah Almighty has specifically permitted to be answered in that state. I have explained this lengthy issue completely, and I have also mentioned the arguments of the scholars who objected to our companions in this matter—I will also explain the flaws in the impossible and unreasonable arguments they have made against our companions in this matter, if Allah Almighty grants us success.

Al-Zuhri included his wording in the text of the hadith, so whoever has not mastered knowledge and has only written fragments of hadith imagined that Abu Huraira said that phrase which Al-Zuhri mentioned at the end of the report, and also imagined that this report in which Al-Zuhri added this phrase is contrary to the established reports that the Prophet, peace and blessings be upon him, prostrated on the day of Dhu’l-Yadayn after he had completed his prayer.

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) ended the prayer after two rak‘ahs. Then a man from the allies of Banu Zuhrah, Dhu’l-Yadayn from Khuza‘ah, said to him, “O Messenger of Allah (peace and blessings be upon him), has the prayer been shortened or did you forget?” The Prophet (peace and blessings be upon him) said, “Neither of these has happened.” Then the Messenger of Allah (peace and blessings be upon him) turned to the people and asked, “Is Dhu’l-Yadayn speaking the truth?” They replied, “Yes.” So the Prophet (peace and blessings be upon him) completed the remainder of his prayer and did not perform the two prostrations of forgetfulness until the people convinced him (that he had indeed forgotten).

Imam Zuhri says that Ubaidullah bin Abdullah bin Utbah narrated this story to me, but he did not mention Sayyiduna Abu Hurairah (may Allah be pleased with him) in it—and his narration ended with these words: So the Prophet (peace be upon him) completed the remainder of his prayer.

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) led the Zuhr or Asr prayer, and in one of these two prayers, after two rak‘ahs, he said the salam. Then Dhu’l-Yadayn bin ‘Abd ‘Amr bin Nadhla al-Khuza‘i, an ally of Banu Zuhrah, said to him: “O Messenger of Allah, has the prayer been shortened or did you forget?” The Messenger of Allah (peace and blessings be upon him) said: “I did not forget, nor has the prayer been shortened.” Dhu’l-Yadayn said: “Something has certainly happened in it.” The Messenger of Allah (peace and blessings be upon him) turned to the people and asked: “Is Dhu’l-Yadayn speaking the truth?” They replied: “Yes, O Messenger of Allah.” So the Messenger of Allah (peace and blessings be upon him) stood up and completed the prayer. Imam Zuhri says: (Ibn Musayyib, Abu Salamah, Abu Bakr bin ‘Abd al-Rahman, and ‘Ubaydullah) — none of them narrated to me that the Messenger of Allah (peace and blessings be upon him) performed two prostrations while sitting in this prayer (in the tashahhud). In our opinion, this was because the people convinced the Messenger of Allah (peace and blessings be upon him) that he had forgotten in the prayer until he became certain (so he performed the prostrations). And Allah knows best.

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) led us in the Zuhr or Asr prayer. Muhammad bin Yahya also narrated the hadith like Abu Salih, but he did not mention the statement of Imam Zuhri at the end of the hadith. He narrated the hadith like Abu Salih, but he did not mention the statement of Imam Zuhri at the end of the hadith.

Abdur Rahman bin Amr narrates that I asked Imam Zuhri about a person who, out of forgetfulness, speaks during his prayer. He replied that Saeed bin Musayyib, Abu Salamah, and Ubaidullah bin Abdullah narrated to me that Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates, and then he narrated a hadith similar to the one mentioned in the story of Dhul-Yadain.

It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) did not perform the prostrations of forgetfulness (sahw) on the day of Dhu’l-Yadayn. I heard Muhammad bin Yahya, after mentioning the chains of these narrations in the Book of ‘Ilal, say that among these chains are also the following chains (which are as follows).

Imam Sahib has narrated from his teacher Muhammad bin Yahya, through the chain of Abu Bakr bin Sulaiman, from Sayyiduna Abu Hurairah (may Allah be pleased with him).

Hazrat Abu Bakr bin Sulaiman narrates with the words "Balaghani" (this narration has reached me).

Abu Bakr bin Sulaiman narrates that he has received information that the Messenger of Allah, peace and blessings be upon him, said.

Hazrat Abu Bakr bin Sulaiman bin Abi Hathmah narrates that the Prophet Muhammad (peace be upon him) forgot in his prayer.

Hazrat Abu Salamah bin Abdur Rahman and Saeed bin Musayyib narrate similarly.

Imam Sahib narrates from his teacher Muhammad bin Yahya the hadith of Sayyiduna Abu Hurairah (may Allah be pleased with him). (Imam Sahib says) I heard Muhammad bin Yahya saying that all these chains of narration from Sayyiduna Abu Hurairah (may Allah be pleased with him) are preserved and established according to us, except for the narration of Abu Bakr bin Sulaiman bin Abi Hathmah. Regarding this, I have a concern in my heart that it might be mursal from the narration of Malik, Shu'ayb, and Salih bin Kaysan, because Mu'ammar, contrary to them, has mentioned Sayyiduna Abu Hurairah (may Allah be pleased with him) in the chain of narration. (And Allah knows best.) Imam Abu Bakr (may Allah have mercy on him) says that the words at the end of the narration of Muhammad bin Kathir from Awza'i (1040), "And the Prophet (peace and blessings be upon him) did not perform the two prostrations of forgetfulness when the people reminded him," these are not the words of Sayyiduna Abu Hurairah, but rather the statement of Imam Zuhri. Have you not seen that Muhammad bin Yusuf (narration number 1041) did not mention these words in this story, nor did Ibn Wahb in the narration of Yunus, nor did Walid bin Muslim in the narration of Abdur Rahman bin Amr mention these words (see narrations number 1042, 1043)? None of the narrators whose narrations I have mentioned have stated these words, except for Abu Salih, who narrates from Imam Zuhri through Layth. Indeed, he made a mistake in the narration and caused doubt of error in his narration. Thus, he mentioned the last statement of Imam Zuhri without mentioning Sayyiduna Abu Hurairah (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) did not perform the prostrations of forgetfulness on the day of Dhu’l-Yadayn (the incident), and did not remember the complete story. Whereas Layth, in the narration from Yunus, has mentioned the complete story and clarified that indeed Imam Zuhri said that on that day the Prophet (peace and blessings be upon him) did not perform the prostrations of forgetfulness, and that none of his teachers narrated to him that the Prophet (peace and blessings be upon him) performed the prostrations on that day. It is not that he narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) did not perform the prostrations on that day. Undoubtedly, it is narrated mutawatir from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) performed the prostrations of forgetfulness on the day of Dhu’l-Yadayn (the incident). No one who is acquainted with the sayings of the Prophet (peace and blessings be upon him) can deny these narrations. Imam Abu Bakr (may Allah have mercy on him) says that I have already dictated the narration of Shu’bah from Sa’d bin Ibrahim from Sayyiduna Abu Hurairah (may Allah be pleased with him). I have also mentioned the routes of narration of Yahya bin Abi Kathir from Abu Salamah from Sayyiduna Abu Hurairah (may Allah be pleased with him). And I have also mentioned the chains of narration of Muhammad bin Sirin from Sayyiduna Abu Hurairah (may Allah be pleased with him). I have also narrated the narration of Dawud bin Husayn from Abu Sufyan, the freed slave of Ibn Abi Ahmad, from Sayyiduna Abu Hurairah (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) performed the two prostrations of forgetfulness on the day of Dhu’l-Yadayn (the incident). Imam Abu Bakr (may Allah have mercy on him) says that I have mentioned the chains of narration and the words of these narrations in Kitab al-Kabir.