[Machine] Indeed, prostration is only for those who hear it and it was narrated from another face from Ibn Al-Musayyib from Uthman who said: Prostration is only for those who sit for it and listen. It is also mentioned from Ibn Umar something similar to the statement of Ibn Al-Musayyib himself.  

إِنَّمَا السَّجْدَةُ عَلَى مَنْ سَمِعَهَا وَرُوِيَ مِنْ وَجْهٍ آخَرَ عَنِ ابْنِ الْمُسَيِّبِ عَنْ عُثْمَانَ قَالَ إِنَّمَا السَّجْدَةُ عَلَى مَنْ جَلَسَ لَهَا وَأَنْصَتَ وَيُذْكَرُ عَنِ ابْنِ عُمَرَ نَحْوٌ مِنْ قَوْلِ ابْنِ الْمُسَيِّبِ نَفْسِهِ  

[Machine] I read to the Messenger of Allah ﷺ the chapter of An-Najm, and he did not prostrate during it.  

قَرَأْتُ عَلَى رَسُولِ اللهِ ﷺ النَّجْمَ فَلَمْ يَسْجُدْ فِيهَا  

[Machine] A man recited a verse from the Quran that had a prostration in it in front of the Prophet ﷺ , so the man prostrated and the Prophet ﷺ also prostrated with him. Then the man recited another verse that had a prostration in it while still in front of the Prophet ﷺ , and the man waited for the Prophet ﷺ to prostrate, but he did not. So the man said, "O Messenger of Allah, I recited the prostration but you did not prostrate." The Messenger of Allah ﷺ said, "You were in the position of the imam, so if you had prostrated, I would have prostrated with you, but I did not want to perform two prostrations for a single recitation."  

أَنَّ رَجُلًا قَرَأَ بِآيَةٍ مِنَ الْقُرْآنِ فِيهَا سَجْدَةٌ عِنْدَ النَّبِيِّ ﷺ فَسَجَدَ الرَّجُلُ وَسَجَدَ النَّبِيُّ ﷺ مَعَهُ ثُمَّ قَرَأَ آخَرُ آيَةً فِيهَا سَجْدَةٌ وَهُوَ عِنْدَ النَّبِيِّ ﷺ فَانْتَظَرَ الرَّجُلُ أَنْ يَسْجُدَ النَّبِيُّ ﷺ فَلَمْ يَسْجُدْ فَقَالَ الرَّجُلُ يَا رَسُولَ اللهِ قَرَأْتُ السَّجْدَةَ فَلَمْ تَسْجُدْ فَقَالَ رَسُولُ اللهِ ﷺ كُنْتَ إِمَامًا فَلَوْ سَجَدْتَ سَجَدْتُ مَعَكَ وَقَدْ  

[Machine] You are our leader, so bow down, we will bow down with you.  

أَنْتَ إِمَامُنَا فَاسْجُدْ نَسْجُدْ مَعَكَ  

The Messenger of Allah ﷺ used to recite the Qur'an to us. When he came upon the verse containing prostration, he would utter the takbir (Allah is most great) and we would prostrate ourselves along with him. The narrator 'Abd al-Razzaq said: Al-Thawri liked this tradition very much. Abu Dawud said: This was liked by him for this contains the uttering of takbir. (Using translation from Abū Dāʾūd 1413)   

كَانَ رَسُولُ اللهِ ﷺ يَقْرَأُ عَلَيْنَا الْقُرْآنَ فَإِذَا مَرَّ بِالسَّجْدَةِ كَبَّرَ وَسَجَدَ وَسَجَدْنَا قَالَ عَبْدُ الرَّزَّاقِ وَكَانَ الثَّوْرِيُّ يُعْجِبُهُ هَذَا الْحَدِيثُ قَالَ أَبُو دَاوُدَ يُعْجِبُهُ لِأَنَّهُ كَبَّرَ  

[Machine] When a man recites the Sajda (prostration) verse, he should not prostrate until he reaches the entire verse. And when he reaches it, he should raise his hands, say the Takbir (saying Allahu Akbar), and prostrate. I heard Muhammad, meaning Ibn Sirin, saying something similar. It is also mentioned from Rabee' bin Subayh, from Al-Hasan Al-Basri, that he said: "When you recite a Sajda verse, say the Takbir and prostrate. And when you raise, say the Takbir." It is also mentioned from Abu Abdur-Rahman As-Sulami and Abu Al-Ahwas that they both performed a Taslimah (greeting) in the Sajda from the right side and raised it. Some have attributed it from Abu Abdur-Rahman to Abdullah bin Mas'ud. It is mentioned from Ibrahim An-Nakha'i that he prostrated but did not perform a Taslimah. And it is mentioned from Al-Hasan Al-Basri that he said: "There is no Taslimah in the Sajda."  

إِذَا قَرَأَ الرَّجُلُ السَّجْدَةَ فَلَا يَسْجُدْ حَتَّى يَأْتِيَ عَلَى الْآيَةِ كُلِّهَا فَإِذَا أَتَى عَلَيْهَا رَفَعَ يَدَيْهِ وَكَبَّرَ وَسَجَدَ قَالَ وَسَمِعْتُ مُحَمَّدًا يَعْنِي ابْنَ سِيرِينَ يَقُولُ مِثْلَ هَذَا وَيُذْكَرُ عَنِ الرَّبِيعِ بْنِ صُبَيْحٍ عَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ إِذَا قَرَأْتَ سَجْدَةً فَكَبِّرْ وَاسْجُدْ وَإِذَا رَفَعْتَ فَكَبِّرْ وَيُذْكَرُ عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ وَأَبِي الْأَحْوَصِ أَنَّهُمَا سَلَّمَا فِي السَّجْدَةِ تَسْلِيمَةً عَنِ الْيَمِينِ وَرَفَعَهُ بَعْضُهُمْ عَنْ أَبِي عَبْدِ الرَّحْمَنِ إِلَى عَبْدِ اللهِ بْنِ مَسْعُودٍ وَيُذْكَرُ عَنْ إِبْرَاهِيمَ النَّخَعِيِّ أَنَّهُ سَجَدَ وَلَمْ يُسَلِّمْ وَعَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ لَيْسَ فِي السَّجْدَةِ تَسْلِيمٌ  

[Machine] The Messenger of Allah ﷺ used to say during the prostration of recitation at night, he would say in prostration: "My face has prostrated to the One who created it and its hearing and sight, by His power and strength." Abu Abdullah added in his narration: "Blessed is Allah, the best of creators." And what was narrated from Ibn Abbas is elevated.  

كَانَ رَسُولُ اللهِ ﷺ يَقُولُ فِي سُجُودِ الْقُرْآنِ بِاللَّيْلِ يَقُولُ فِي السَّجْدَةِ مِرَارًا سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِهِ زَادَ أَبُو عَبْدِ اللهِ فِي رِوَايَتِهِ فَتَبَارَكَ اللهُ أَحْسَنُ الْخَالِقِينَ وَقَدْ مَضَى مَا رُوِيَ فِي ذَلِكَ عَنِ ابْنِ عَبَّاسٍ مَرْفُوعًا  

[Machine] He said, "A man should not prostrate except while he is in a state of purity."  

أَنَّهُ قَالَ لَا يَسْجُدُ الرَّجُلُ إِلَّا وَهُوَ طَاهِرٌ  

[Machine] Allah ﷺ read a verse during the year of Fath (the year of the conquest of Makkah) that required prostration. So, all the people, including those who were riding and those who were kneeling on the ground, prostrated. It is mentioned about Ali and Ibn Zubayr that they prostrated while they were riding by means of a gesture. Ibn Umar was asked about prostrating on an animal, to which he replied, "Prostrate and say 'awm'." Al-Zuhri said, "Do not prostrate unless you are in a state of purity. So, if you prostrate while you are in a state of presence (in the sense that you are not going anywhere), face the qibla (the direction of the Kaaba), but if you are riding, then it does not matter where your face is."  

اللهِ ﷺ قَرَأَ عَامَ الْفَتْحِ سَجْدَةً فَسَجَدَ النَّاسُ كُلُّهُمْ مِنْهُمُ الرَّاكِبُ وَالسَّاجِدُ فِي الْأَرْضِ حَتَّى إِنَّ الرَّاكِبَ يَسْجُدُ عَلَى يَدِهِ وَيُذْكَرُ عَنْ عَلِيٍّ وَابْنِ الزُّبَيْرِ ؓ أَنَّهُمَا سَجَدَا وَهُمَا رَاكِبَانِ بِالْإِيمَاءِ وَعَنِ ابْنِ عُمَرَ أَنَّهُ سُئِلَ عَنِ السُّجُودِ عَلَى الدَّابَّةِ فَقَالَ اسْجُدْ وَأَوْمِ وَقَالَ الزُّهْرِيُّ لَا تَسْجُدْ إِلَّا أَنْ تَكُونَ طَاهِرًا فَإِذَا سَجَدْتَ وَأَنْتَ فِي حَضَرٍ فَاسْتَقْبِلِ الْقِبْلَةَ وَإِنْ كُنْتَ رَاكِبًا فَلَا عَلَيْكَ حَيْثُ كَانَ وَجْهُكَ  

[Machine] Aisha read in the Quran, and when she came across a prostration verse, she stood up and prostrated.  

عَائِشَةَ ؓ تَقْرَأُ فِي الْمُصْحَفِ فَإِذَا مَرَّتْ بِسَجْدَةٍ قَامَتْ فَسَجَدَتْ  

[Machine] I prayed behind the Messenger of Allah ﷺ along with Abu Bakr, Umar, and Uthman. They did not prostrate until the sun had risen. If the act of prostration (sujood) is affirmed (to be performed at a later time), it is preferred to delay it until the disliked time has passed. And if it is not affirmed, then it is considered as if it was added to the voluntary prayer. And the possibility of being specified (to certain circumstances) exists by the will of Allah, despite there being no absolute prohibition (of prostration) mentioned. It is narrated from Ata, Salim, Qasim, and Ikrimah that they allowed prostration after Fajr prayer and after Asr prayer. It is also confirmed from Ka'b ibn Malik that he prostrated in gratitude after the Fajr prayer when he heard the good news of repentance, and this was during the time of the Prophet ﷺ .  

صَلَّيْتُ خَلْفَ رَسُولِ اللهِ ﷺ وَمَعَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ؓ فَلَمْ يَسْجُدُوا حَتَّى تَطْلُعَ الشَّمْسُ وَهَذَا إِنْ ثَبَتَ مَرْفُوعًا فَيُخْتَارُ لَهُ تَأْخِيرُ السَّجْدَةِ حَتَّى يَذْهَبَ وَقْتُ الْكَرَاهَةِ وَإِنْ لَمْ يَثْبُتْ رَفَعَهُ فَكَأَنَّهُ قَاسَهَا عَلَى صَلَاةِ التَّطَوُّعِ وَسَنَدُلُّ إِنْ شَاءَ اللهُ عَلَى تَخْصِيصِ مَا لَهُ سَبَبٌ عَنِ النَّهْيِ الْمُطْلَقِ وَيُذْكَرُ عَنْ عَطَاءٍ وَسَالِمٍ وَالْقَاسِمِ وَعِكْرِمَةَ أَنَّهُمْ رَخَّصُوا فِي السُّجُودِ بَعْدَ الصُّبْحِ وَبَعْدَ الْعَصْرِ وَثَابِتٌ عَنْ كَعْبِ بْنِ مَالِكٍ أَنَّهُ سَجَدَ لِلشُّكْرِ بَعْدَ صَلَاةِ الْفَجْرِ حِينَ سَمِعَ الْبُشْرَى بِالتَّوْبَةِ وَكَانَ ذَلِكَ فِي زَمَانِ النَّبِيِّ ﷺ  

[Machine] He used to prostrate after the last two verses of Surah Al-Sajdah, and Abu Abdur-Rahman, meaning Ibn Masood, used to prostrate after the first of the two verses.  

أَنَّهُ كَانَ يَسْجُدُ بِآخِرِ الْآيَتَيْنِ مِنْ حَمِ السَّجْدَةِ وَكَانَ أَبُو عَبْدِ الرَّحْمَنِ يَعْنِي ابْنَ مَسْعُودٍ يَسْجُدُ بِالْأُولَى مِنْهُمَا  

[Machine] The Messenger of Allah ﷺ entered the Kaaba with Bilal, Usama, and Uthman bin Talha. Ibn Umar asked Bilal, "What did the Messenger of Allah ﷺ do?" Bilal replied, "He placed a pillar on his left side, a pillar on his right side, and three pillars behind him, then he prayed." Bilal added, "At that time, the Kaaba had six pillars."  

أَنَّ رَسُولَ اللهِ ﷺ دَخَلَ الْكَعْبَةَ وَمَعَهُ بِلَالٌ وَأُسَامَةُ وَعُثْمَانُ بْنُ طَلْحَةَ قَالَ ابْنُ عُمَرَ فَسَأَلْتُ بِلَالًا مَا صَنَعَ رَسُولُ اللهِ ﷺ؟ قَالَ جَعَلَ عَمُودًا عَنْ يَسَارِهِ وَعَمُودًا عَنْ يَمِينِهِ وَثَلَاثَةَ أَعْمِدَةٍ وَرَاءَهُ ثُمَّ صَلَّى قَالَ وَكَانَ الْبَيْتُ يَوْمَئِذٍ عَلَى سِتَّةِ أَعْمِدَةٍ  

[Machine] The Messenger of Allah ﷺ entered the Kaaba with Usamah bin Zaid, Uthman bin Talhah al-Hajabi, and Bilal bin Rabah. He closed the door behind him and stayed inside. Abdullah bin Umar asked Bilal what the Messenger of Allah ﷺ did when he came out. Bilal said that he placed a pillar to his left and two pillars to his right, and three pillars behind him. At that time, the Kaaba had six pillars. Then he prayed. The narrator, al-Qa'nabi, mentioned this in two other narrations. Abdur Rahman bin Mahdi narrated it from Malik and said that he left two pillars to his right, one pillar to his left, and three pillars behind him. Then he prayed. Abu Amr al-Adib informed us, Abu Bakr al-Isma'ili narrated, al-Qasim bin Zakariyya narrated, Ahmad bin Sinan narrated, and Abdur Rahman bin Mahdi narrated from Malik, and he mentioned it.  

أَنَّ رَسُولَ اللهِ ﷺ دَخَلَ الْكَعْبَةَ هُوَ وَأُسَامَةُ بْنُ زَيْدٍ وَعُثْمَانُ بْنُ طَلْحَةَ الْحَجَبِيُّ وَبِلَالُ بْنُ رَبَاحٍ فَأَغْلَقَهَا عَلَيْهِ وَمَكَثَ فِيهَا قَالَ عَبْدُ اللهِ بْنُ عُمَرَ فَسَأَلْتُ بِلَالًا حِينَ خَرَجَ مَاذَا صَنَعَ رَسُولُ اللهِ ﷺ؟ فَقَالَ جَعَلَ عَمُودًا عَنْ يَسَارِهِ وَعَمُودَيْنِ عَنْ يَمِينِهِ وَثَلَاثَةَ أَعْمِدَةٍ وَرَاءَهُ وَكَانَ الْبَيْتُ يَوْمَئِذٍ عَلَى سِتَّةِ أَعْمِدَةٍ ثُمَّ صَلَّى وَكَذَلِكَ قَالَهُ الْقَعْنَبِيُّ فِي إِحْدَى الرِّوَايَتَيْنِ عَنْهُ 3782 وَرَوَاهُ عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ عَنْ مَالِكٍ وَقَالَ تَرَكَ عَمُودَيْنِ عَنْ يَمِينِهِ وَعَمُودًا عَنْ يَسَارِهِ وَثَلَاثَةَ أَعْمِدَةٍ خَلْفَهُ ثُمَّ صَلَّى وَبَيْنَهُ وَبَيْنَ الْقِبْلَةِ ثَلَاثَةُ أَذْرُعٍ أَخْبَرَنَا أَبُو عَمْرٍو الْأَدِيبُ أنبأ أَبُو بَكْرٍ الْإِسْمَاعِيلِيُّ أنبأ الْقَاسِمُ بْنُ زَكَرِيَّا ثنا أَحْمَدُ بْنُ سِنَانٍ ثنا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ عَنْ مَالِكٍ فَذَكَرَهُ  

The Prophet ﷺ arrived (at Mecca) in the year of the Conquest (of Mecca) while Usama was riding behind him on (his she-camel)'. Al-Qaswa.' Bilal and ʿUthman bin Talha were accompanying him. When he made his she-camel kneel down near the Kaʿba, he said to ʿUthman, "Get us the key (of the Kaʿba). He brought the key to him and opened the gate (of the Kaʿba), for him. The Prophet, Usama, Bilal and ʿUthman (bin Talha) entered the Kaʿba and then closed the gate behind them (from inside). The Prophet ﷺ stayed there for a long period and then came out. The people rushed to get in, but I went in before them and found Bilal standing behind the gate, and I said to him, "Where did the Prophet ﷺ pray?" He said, "He prayed between those two front pillars." The Kaʿba was built on six pillars, arranged in two rows, and he prayed between the two pillars of the front row leaving the gate of the Kaʿba at his back and facing (in prayer) the wall which faces one when one enters the Kaʿba. Between him and that wall (was the distance of about three cubits). But I forgot to ask Bilal about the number of rakʿat the Prophet ﷺ had prayed. There was a red piece of marble at the place where he (i.e. the Prophet) had offered the prayer. (Using translation from Bukhārī 4400)   

أَقْبَلَ النَّبِيُّ ﷺ عَامَ الْفَتْحِ وَهُوَ مُرْدِفٌ أُسَامَةَ عَلَى الْقَصْوَاءِ وَمَعَهُ بِلَالٌ وَعُثْمَانُ بْنُ طَلْحَةَ الْحَجَبِيُّ حَتَّى أَنَاخَ عِنْدَ الْبَيْتِ ثُمَّ قَالَ لِعُثْمَانَ ايتِنَا بِمِفْتَاحٍ فَجَاءَهُ بِالْمِفْتَاحِ فَفَتَحَ لَهُ الْبَابَ فَدَخَلَ النَّبِيُّ ﷺ وَأُسَامَةُ وَبِلَالٌ وَعُثْمَانُ ثُمَّ أَغْلَقُوا عَلَيْهِمُ الْبَابَ فَمَكَثَ نَهَارًا طَوِيلًا ثُمَّ خَرَجَ وَابْتَدَرَ النَّاسُ الدُّخُولَ فَسَبَقْتُهُمْ فَوَجَدْتُ بِلَالًا قَائِمًا وَرَاءَ الْبَابِ فَقُلْتُ لَهُ أَيْنَ صَلَّى النَّبِيُّ ﷺ؟ قَالَ صَلَّى بَيْنَ الْعَمُودَيْنِ الْمُقَدَّمَيْنِ وَكَانَ الْبَيْتُ عَلَى سِتَّةِ أَعْمِدَةٍ شَطْرَيْنِ صَلَّى بَيْنَ الْعَمُودَيْنِ مِنَ الشَّطْرِ الْمُقَدَّمِ وَجَعَلَ بَابَ الْبَيْتِ خَلْفَ ظَهْرِهِ فَاسْتَقْبَلَ بِوَجْهِهِ الَّذِي يَسْتَقْبِلُكَ حِينَ تَلِجُ وَالْبَيْتُ بَيْنَهُ وَبَيْنَ الْجِدَارِ قَالَ وَنَسِيتُ أَنْ أَسْأَلَهُ كَمْ صَلَّى وَعِنْدَ الْمَكَانِ الَّذِي صَلَّى فِيهِ مَرْمَرَةٌ حَمْرَاءُ وَرَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ عَنْ مُحَمَّدٍ عَنْ سُرَيْجٍ  

[Machine] That the Messenger of Allah ﷺ prayed in it and there is no harm for anyone to pray from any direction of the house he wishes.  

أَنَّ رَسُولَ اللهِ ﷺ صَلَّى فِيهِ وَلَيْسَ عَلَى أَحَدٍ بَأْسٌ أَنْ يُصَلِّيَ مِنْ أَيِّ نَوَاحِي الْبَيْتِ شَاءَ  

"Messenger of Allah ﷺ, Usama bin Zaid, Bilal, and ʿUthman bin abu Talha entered the Kaʿba and then closed its door. When they opened the door I was the first person to enter (the Kaʿba). I met Bilal and asked him, "Did Messenger of Allah ﷺ offer a prayer inside (the Kaʿba)?" Bilal replied in the affirmative and said, "(The Prophet ﷺ offered the prayer) in between the two right pillars." (Using translation from Bukhārī 1598)   

دَخَلَ رَسُولُ اللهِ ﷺ الْبَيْتَ هُوَ وَأُسَامَةُ بْنُ زَيْدٍ وَبِلَالٌ وَعُثْمَانُ بْنُ طَلْحَةَ فَأَغْلَقُوا عَلَيْهِمْ فَلَمَّا فَتَحُوا كُنْتُ أَوَّلَ مَنْ وَلَجَ فَلَقِيتُ بِلَالًا فَسَأَلْتُهُ هَلْ صَلَّى فِيهِ رَسُولُ اللهِ ﷺ؟ قَالَ نَعَمْ صَلَّى بَيْنَ الْعَمُودَيْنِ الْيَمَانِيَيْنِ  

[Machine] I heard Mujahid saying, "Ibn Umar was in his house, so it was said to him, 'This is the Messenger of Allah ﷺ who has entered the Kaaba.' So I went forward and found the Messenger of Allah ﷺ had come out and I found Bilal standing at the door. So I said to him, 'O Bilal, did the Messenger of Allah ﷺ pray in the Kaaba?' He replied, 'Yes.' Then I asked, 'Where?' He said, 'Between the two columns, he prayed two rak'ahs, then he came out and prayed two rak'ahs facing the Kaaba.'"  

سَمِعْتُ مُجَاهِدًا يَقُولُ أُتِيَ ابْنُ عُمَرَ فِي مَنْزِلِهِ فَقِيلَ لَهُ هَذَا رَسُولُ اللهِ ﷺ قَدْ دَخَلَ الْكَعْبَةَ قَالَ فَأَقْبَلْتُ فَأَجِدُ رَسُولَ اللهِ ﷺ قَدْ خَرَجَ وَأَجِدُ بِلَالًا عَلَى الْبَابِ قَائِمًا فَقُلْتُ يَا بِلَالُ هَلْ صَلَّى رَسُولُ اللهِ ﷺ فِي الْكَعْبَةِ؟ فَقَالَ نَعَمْ فَقُلْتُ أَيْنَ؟ قَالَ بَيْنَ الْأُسْطُوَانَتَيْنِ رَكْعَتَيْنِ ثُمَّ خَرَجَ فَصَلَّى رَكْعَتَيْنِ فِي وَجْهِ الْكَعْبَةِ  

‘Abd Al Rahman bin Safwan said “I asked ‘Umar bin Al Khattab How did the Apostle of Allaah ﷺ do when he entered the Ka’bah? He said “He offered two rak’ahs of prayer.” (Using translation from Abū Dāʾūd 2026)   

قُلْتُ لِعُمَرَ بْنِ الْخَطَّابِ ؓ كَيْفَ صَنَعَ رَسُولُ اللهِ ﷺ حِينَ دَخَلَ الْكَعْبَةَ؟ قَالَ صَلَّى رَكْعَتَيْنِ  

[Machine] I heard Ibn Umar say, "The Messenger of Allah ﷺ prayed in the Kaaba, and there will come someone who forbids you from doing so. Do not obey him," meaning Ibn Abbas.  

سَمِعْتُ ابْنَ عُمَرَ يَقُولُ صَلَّى رَسُولُ اللهِ ﷺ فِي الْكَعْبَةِ وَسَيَأْتِي مَنْ يَنْهَاكَ عَنْ ذَلِكَ فَلَا تُطِعْهُ يَعْنِي ابْنَ عَبَّاسٍ  

[Machine] When the Prophet ﷺ entered the house, he made supplications in all of its corners and did not pray in it until he left. When he left, he performed two units of prayer facing the direction of the Kaaba and said, "This is the Qibla." I asked, "What about its corners?" He said, "In every direction of the house."  

أَنَّ النَّبِيَّ ﷺ لَمَّا دَخَلَ الْبَيْتَ دَعَا فِي نَوَاحِيهِ كُلِّهَا وَلَمْ يُصَلِّ فِيهِ حَتَّى خَرَجَ فَلَمَّا خَرَجَ رَكَعَ فِي قِبَلِ الْبَيْتِ رَكْعَتَيْنِ وَقَالَ هَذِهِ الْقِبْلَةُ قُلْتُ مَا نَوَاحِيهَا فِي زَوَايَاهَا قَالَ فِي كُلِّ قِبْلَةٍ مِنَ الْبَيْتِ  

[Machine] The Messenger of Allah ﷺ performed prayer in the Kaaba, with Hammad ibn Salama joining him, and there was an envoy between Urwah and Uthman.  

أَنَّ رَسُولَ اللهِ ﷺ صَلَّى فِي الْكَعْبَةِ تَفَرَّدَ بِهِ حَمَّادُ بْنُ سَلَمَةَ وَفِيهِ إِرْسَالٌ بَيْنَ عُرْوَةَ وَعُثْمَانَ  

[Machine] The Prophet ﷺ entered the house, then he came out and Bilal followed him. I asked Bilal, "Did he pray?" He said, "No." So, when the next day came, he entered and I asked Bilal, "Did he pray?" He said, "Yes, he prayed two Rak'ahs, facing the stump and placed the second Sariyah on his right."  

دَخَلَ النَّبِيُّ ﷺ الْبَيْتَ ثُمَّ خَرَجَ وَبِلَالٌ خَلْفَهُ فَقُلْتُ لِبِلَالٍ هَلْ صَلَّى؟ قَالَ لَا قَالَ فَلَمَّا كَانَ الْغَدُ دَخَلَ فَسَأَلْتُ بِلَالًا هَلْ صَلَّى؟ قَالَ نَعَمْ صَلَّى رَكْعَتَيْنِ اسْتَقْبَلَ الْجَذَعَةَ وَجَعَلَ السَّارِيَةَ الثَّانِيَةَ عَنْ يَمِينِهِ  

[Machine] The Messenger of Allah ﷺ entered the house and prayed two units of prayer between the saris (pillars) and then exited and prayed two units of prayer between the door and the stone. He then said, "Here is the qibla." He entered once more and stood inside, supplicating, then he exited without praying. These two narrations, if authentic, indicate that he ﷺ entered it twice, prayed once, and left once, except that there is a discrepancy in the authenticity of these two narrations. What has been proven from Bilal, which is confirmed, is more reliable than what has been proven from Usama, which is flawed and different from what Bilal narrated.  

دَخَلَ رَسُولُ اللهِ ﷺ الْبَيْتَ فَصَلَّى بَيْنَ السَّارِيَتَيْنِ رَكْعَتَيْنِ ثُمَّ خَرَجَ فَصَلَّى بَيْنَ الْبَابِ وَالْحَجَرِ رَكْعَتَيْنِ ثُمَّ قَالَ هَذِهِ الْقِبْلَةُ ثُمَّ دَخَلَ مَرَّةً أُخْرَى فَقَامَ فِيهِ يَدْعُو ثُمَّ خَرَجَ وَلَمْ يُصَلِّ وَهَاتَانِ الرِّوَايَتَانِ إِنْ صَحَّتَا فَفِيهِمَا دَلَالَةٌ عَلَى أَنَّهُ ﷺ دَخَلَهُ مَرَّتَيْنِ فَصَلَّى مَرَّةً وَتَرَكَ مَرَّةً إِلَّا أَنَّ فِي ثُبُوتِ الْحَدِيثَيْنِ نَظَرًا وَمَا ثَبَتَ عَنْ بِلَالٍ وَهُوَ مُثْبَتٌ أَوْلَى مِمَّا ثَبَتَ عَنْ أُسَامَةَ وَهُوَ نَافٍ وَمَعَ بِلَالٍ غَيْرُهُ  

The Prophet ﷺ said: I have been conferred upon five (things) which were not granted to anyone before me (and these are): Every apostle wassent particularly to his own people, whereas I have been sent to all the red and the black the spoils of war have been made lawful for me, and these were never made lawful to anyone before me, and the earth has been made sacred and pure and mosque for me, so whenever the time of prayer comes for any one of you he should pray whenever he is, and I have been supported by awe (by which the enemy is overwhelmed) from the distance (which one takes) one month to cover and I have been granted intercession. (Using translation from Muslim 521a)   

قَالَ رَسُولُ اللهِ ﷺ أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ قَبْلِي كَانَ كُلُّ نَبِيٍّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى كُلِّ أَحْمَرَ وَأَسْوَدَ وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي وَجُعِلَتْ لِيَ الْأَرْضُ طَيِّبَةً وَطَهُورًا وَمَسْجِدًا وَأَيُّمَا رَجُلٍ أَدْرَكَتْهُ الصَّلَاةُ صَلَّى حَيْثُ كَانَ وَنُصِرْتُ بِالرُّعْبِ بَيْنَ يَدِيَّ مَسِيرَةَ شَهْرٍ وَأُعْطِيتُ الشَّفَاعَةَ وَرَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ عَنْ يَحْيَى بْنِ يَحْيَى وَغَيْرِهِ وَرَوَاهُ الْبُخَارِيُّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَغَيْرِهِ عَنْ هُشَيْمٍ  

[Machine] The Messenger of Allah ﷺ forbade praying in seven places: the graveyard, the slaughterhouse, the garbage dump, the public bath, the roadside rest area, the back of the Kaaba, and the places where camels are slaughtered. Abu Muhammad ibn Yusuf al-Asbahan narrated that Abu Bakr Muhammad ibn al-Hussein al-Qattan narrated from Ali ibn al-Hasan al-Hilali, who narrated from Abdullah ibn Yazid al-Muqri, who narrated from Yahya ibn Ayyub, who mentioned it in a similar way as Zaid ibn Jabir. Abu Sahl al-Mihrawani narrated from Abu al-Hussein Muhammad ibn Ahmad ibn Hamid, who narrated from Abu Abdullah al-Rawasani, who said, "I heard al-Bukhari say that Zaid ibn Jabirah Abu Jabirah narrated from Dawud ibn al-Husayn, who was known for rejecting weak hadiths, and this hadith was narrated from Abdullah al-Umari, who narrated from Nafi, who narrated from Ibn Umar, who narrated from Umar, who narrated from the Prophet ﷺ . The hadith of Dawud is more similar, and Allah knows best." Abu Isa said, "We have also been narrated from Ibn Abbas, from Usamah ibn Zaid, that the Prophet ﷺ prayed two rak'ahs towards the direction of the Kaaba and said, 'This is the Qiblah.'"  

نَهَى رَسُولُ اللهِ ﷺ عَنِ الصَّلَاةِ فِي سَبْعَةِ مَوَاطِنَ الْمَقْبَرَةِ وَالْمَجْزَرَةِ وَالْمَزْبَلَةِ وَالْحَمَّامِ وَمَحَجَّةِ الطَّرِيقِ وَظَهْرِ بَيْتِ اللهِ تَعَالَى وَمَوَاطِنِ الْإِبِلِ 3795 وَحَدَّثَنَا أَبُو مُحَمَّدِ بْنُ يُوسُفَ الْأَصْبَهَانِيُّ أنبأ أَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحُسَيْنِ الْقَطَّانُ ثنا عَلِيُّ بْنُ الْحَسَنِ الْهِلَالِيُّ ثنا عَبْدُ اللهِ بْنُ يَزِيدَ الْمُقْرِئُ ثنا يَحْيَى بْنُ أَيُّوبَ فَذَكَرَهُ بِمِثْلِهِ تَفَرَّدَ بِهِ زَيْدُ بْنُ جَبِيرَةَ وَقَدْ أَخْبَرَنَا أَبُو سَهْلٍ الْمِهْرَانِيُّ ثنا أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ حَامِدٍ أَخْبَرَنِي أَبُو عَبْدِ اللهِ الرَّوَاسَانِيُّ قَالَ سَمِعْتُ الْبُخَارِيَّ يَقُولُ زَيْدُ بْنُ جَبِيرَةَ أَبُو جَبِيرَةَ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ مُنْكَرُ الْحَدِيثِ وَرُوِيَ هَذَا الْحَدِيثُ عَنْ عَبْدِ اللهِ الْعُمَرِيِّ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنْ عُمَرَ عَنِ النَّبِيِّ ﷺ وَحَدِيثُ دَاوُدَ أَشْبَهُ وَاللهُ أَعْلَمُ قَالَ أَبُو عِيسَى وَقَدْ رُوِّينَا عَنِ ابْنِ عَبَّاسٍ عَنْ أُسَامَةَ بْنِ زَيْدٍ أَنَّ النَّبِيَّ ﷺ صَلَّى فِي قِبَلِ الْبَيْتِ رَكْعَتَيْنِ وَقَالَ هَذِهِ الْقِبْلَةُ  

[Machine] The Messenger of Allah, ﷺ , said: "Whoever forgets a prayer, let him perform it when he remembers it, as there is no expiation for it except that." Qatadah said: "{Establish prayer for My remembrance}" [Surah Taha 20:14]  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ مَنْ نَسِيَ صَلَاةً فَلْيُصَلِّهَا إِذَا ذَكَرَهَا لَا كَفَّارَةَ لَهَا إِلَّا ذَلِكَ قَالَ قَتَادَةُ { أَقِمِ الصَّلَاةَ لِذِكْرِي } [طه 14]  

[Machine] The Messenger of Allah ﷺ said, "I am only a human being, I forget just as you forget. So, whoever doubts his prayer should seek guidance from what iscorrect and complete it. Then, they should prostrate two prostrations."  

قَالَ رَسُولُ اللهِ ﷺ إِنَّمَا أَنَا بَشَرٌ أَنْسَى كَمَا تَنْسَوْنَ فَأَيُّكُمْ شَكَّ فِي صَلَاتِهِ فَلْيَنْظُرْ أَحْرَى ذَلِكَ إِلَى الصَّوَابِ فَلْيُتِمَّ عَلَيْهِ وَيَسْجُدْ سَجْدَتَيْنِ  

Abu Hurairah reported the Messenger of Allah ﷺ as saying; When one of you stands up to pray, the devil comes to him and confuses him so that he does not know how much he has prayed. If any of you has such an experience, he should perform two prostrations while he is sitting. Abu Dawud said; This tradition has been narrated in a similar manner by Ibn ‘Uyainab, Ma’mar and al-Laith. (Using translation from Abū Dāʾūd 1030)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ إِنَّ أَحَدَكُمْ إِذَا قَامَ يُصَلِّي جَاءَهُ الشَّيْطَانُ فَلَبَّسَ عَلَيْهِ حَتَّى لَا يَدْرِي كَمْ صَلَّى فَإِذَا وَجَدَ أَحَدُكُمْ ذَلِكَ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ  

Messenger of Allah ﷺ said, "When the call for prayer is made, Satan takes to his heels passing wind so that he may not hear the Adhan and when the call is finished he comes back, and when the Iqama is pronounced, Satan again takes to his heels, and when the Iqama is finished he comes back again and tries to interfere with the person and his thoughts and say, "Remember this and that (which he has not thought of before the prayer)", till the praying person forgets how much he has prayed. If anyone of you does not remember whether he has offered three or four rakʿat then he should perform two prostrations of Sahu while sitting. (Using translation from Bukhārī 1231)   

أَنَّ النَّبِيَّ ﷺ قَالَ إِذَا نُودِيَ بِالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ لَهُ ضُرَاطٌ حَتَّى لَا يَسْمَعُ النِّدَاءَ فَإِذَا قُضِيَ النِّدَاءُ أَقْبَلَ فَإِذَا ثُوِّبَ بِهَا أَدْبَرَ فَإِذَا قُضِيَ التَّثْوِيبُ أَقْبَلَ حَتَّى يَخْطِرَ بَيْنَ الْمَرْءِ وَبَيْنَ نَفْسِهِ حَتَّى يَقُولُ اذْكُرْ كَذَا اذْكُرْ كَذَا لِمَا لَمْ يَكُنْ يَذْكُرُ فَإِذَا لَمْ يَدْرِ أَحَدُكُمْ صَلَّى ثَلَاثًا أَوْ أَرْبَعًا فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ  

The Messenger of Allah ﷺ said: When any one of you is in doubt about his prayer and he does Dot know how much he has prayed, three or four (rak'ahs). he should cast aside his doubt and base his prayer on what he is sure of. then perform two prostrations before giving salutations. If he has prayed five rak'ahs, they will make his prayer an even number for him, and if he has prayed exactly four, they will be humiliation for the devil. (Using translation from Muslim 571a)   

قَالَ رَسُولُ اللهِ ﷺ إِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ فَلَمْ يَدْرِ كَمْ صَلَّى ثَلَاثًا أَمْ أَرْبَعًا فَلْيَطْرَحِ الشَّكَّ وَلْيَبْنِ عَلَى مَا اسْتَيْقَنَ وَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ قَبْلَ أَنْ يُسَلِّمَ فَإِنْ كَانَ هِيَ خَمْسًا كَانَتَا شَفْعًا وَإِنْ صَلَّى تَمَامَ الْأَرْبَعِ كَانَتَا تَرْغِيمًا لِلشَّيْطَانِ  

[Machine] The Messenger of Allah ﷺ said: "If anyone of you has doubts about his prayer, he should not know how many times he prayed three or four (rak'ahs). He should stand up and pray a rak'ah, then prostrate twice while sitting before the salutation. If the rak'ah he prayed was the fifth, he should make up for it with these two prostrations. If it was the fourth, then the two prostrations are a deterrent for Satan, except that Hisham reported to Abu Sa'eed al-Khudri that it is done like this."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ إِذَا شَكَّ أَحَدُكُمْ فِي الصَّلَاةِ فَلَا يَدْرِي كَمْ صَلَّى ثَلَاثًا أَوْ أَرْبَعًا فَلْيَقُمْ فَلْيُصَلِّ رَكْعَةً ثُمَّ لِيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ قَبْلَ السَّلَامِ فَإِنْ كَانَتِ الرَّكْعَةُ الَّتِي صَلَّى خَامِسَةً شَفَعَهَا بِهَاتَيْنِ السَّجْدَتَيْنِ وَإِنْ كَانَتْ رَابِعَةً فَالسَّجْدَتَانِ تَرْغِيمٌ لِلشَّيْطَانِ إِلَّا أَنَّ هِشَامًا بَلَغَ بِهِ أَبَا سَعِيدٍ الْخُدْرِيِّ هَكَذَا  

[Machine] The Messenger of Allah ﷺ said, "If one of you is unsure whether he has prayed three or four (rak'ahs), then he should complete it and perform one more rak'ah, then make two prostrations of forgetfulness while sitting. If his prayer was five (rak'ahs), then the extra rak'ah is a voluntary prayer, and if it was four (rak'ahs), then they are a means of thwarting Satan, and this is their meaning."  

قَالَ رَسُولُ اللهِ ﷺ إِذَا لَمْ يَدْرِ أَحَدُكُمْ ثَلَاثًا صَلَّى أَمْ أَرْبَعًا؟ فَلْيُتِمَّ وَيُصَلِّي رَكْعَةً ثُمَّ يَسْجُدْ بَعْدَ ذَلِكَ سَجْدَتَيِ السَّهْوِ وَهُوَ جَالِسٌ فَإِنْ كَانَتْ صَلَاتُهُ خَمْسًا شَفَعَتْ صَلَاتَهُ وَإِنْ كَانَتْ أَرْبَعًا كَانَتَا تَرْغِيمًا لِلشَّيْطَانِ وَبِمَعْنَاهُ  

[Machine] I sat with Umar bin Al-Khattab, and he said: "O Ibn Abbas, have you heard from the Prophet ﷺ about a person who forgets their prayer and does not know whether they increased or decreased in it?" I said: "And have you heard anything about it, O Amir al-Mu'minin, from the Messenger of Allah ﷺ ?" He said: "No, by Allah, I have not heard anything from him regarding it, nor have I asked him about it. But when Abdur-Rahman bin Awf came, Umar informed him about it. And Abdur-Rahman said: 'But I have heard this from the Prophet ﷺ .' Umar said: 'Then you have the knowledge that we were seeking, so what did you hear?' Abdur-Rahman said: 'I heard the Prophet ﷺ say: If any one of you is in doubt about his prayer, then he should consider it as one unit (rak'ah) and two units (rak'ah), and if he is in doubt about two units (rak'ah) or three, then he should consider it as two units (rak'ah), and if he is in doubt about three or four, then he should consider it as three units (rak'ah), until the doubt concerning the addition is removed, and he should prostrate twice before he gives the Salam, then he should give the Salam, and this is its meaning.'"  

جَلَسْتُ إِلَى عُمَرَ بْنِ الْخَطَّابِ ؓ فَقَالَ يَا ابْنَ عَبَّاسٍ هَلْ سَمِعْتَ مِنَ النَّبِيِّ ﷺ فِي الرَّجُلِ إِذَا نَسِيَ صَلَاتَهَ فَلَمْ يَدْرِ أَزَادَ أَمْ نَقَصَ مَا أَمَرَ بِهِ فِيهِ؟ قُلْتُ وَمَا سَمِعْتَ أَنْتَ يَا أَمِيرَ الْمُؤْمِنِينِ مِنْ رَسُولِ اللهِ ﷺ شَيْئًا فِي ذَلِكَ؟ قَالَ لَا وَاللهِ مَا سَمِعْتُ مِنْهُ فِيهِ شَيْئًا وَلَا سَأَلْتُ عَنْهُ إِذْ جَاءَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ فَقَالَ فِيمَا أَنْتُمَا؟ فَأَخْبَرَهُ عُمَرُ فَقَالَ سَأَلْتُ هَذَا الْفَتَى عَنْ كَذَا وَكَذَا فَلَمْ أَجِدْ عِنْدَهُ عِلْمًا قَالَ عَبْدُ الرَّحْمَنِ لَكِنْ عِنْدِي لَقَدْ سَمِعْتُ ذَلِكَ مِنَ النَّبِيِّ ﷺ فَقَالَ عُمَرُ فَأَنْتَ عِنْدَنَا الْعَدْلُ الرِّضَا فَمَاذَا سَمِعْتَ؟ قَالَ سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ إِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ فَشَكَّ فِي الْوَاحِدَةِ وَالِثْنَتَيْنِ فَلْيَجْعَلْهُمَا وَاحِدَةً وَإِذَا شَكَّ فِي الِاثْنَتَيْنِ وَالثَّلَاثِ فَلْيَجْعَلْهَا اثْنَتَيْنِ وَإِذَا شَكَّ فِي الثَّلَاثِ وَالْأَرْبَعِ فَلْيَجْعَلْهَا ثَلَاثًا حَتَّى يَكُونَ الْوَهْمُ فِي الزِّيَادَةِ يَسْجُدُ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ ثُمَّ يُسَلِّمُ وَبِمَعْنَاهُ  

[Machine] We were with Umar when we mentioned a man who was distracted during his prayer and did not know how much he had prayed. Umar asked, "Did you hear anything about this?" We replied, "No." Then, Abdur Rahman ibn Awf came and asked what we were discussing. We told him about the man who was distracted in his prayer and did not know how much he had prayed. Abdur Rahman ibn Awf said, "I heard the Messenger of Allah ﷺ say that if a person is distracted and does not know whether they have prayed two, three, or four units, they should consider the distraction as an addition and prostrate for two units." Muhammad ibn Ishaq said, "I met Husayn ibn Abdullah and mentioned this hadith to him. He asked if it was supported (with chains of narrators) and I said, 'No.' He then said, 'But Makhooul narrated it from Kurayb, from Ibn Abbas, from Abdur Rahman ibn Awf, from the Prophet ﷺ '." Al Muharibbi also narrated it from Muhammad ibn Ishaq, with a similar meaning as the narration of Ibn Ulayyah. This hadith has reached Husayn ibn Abdullah, who is weak in narration, except that he has a witness from the hadith of Makhooul. Abu Bakr ibn Al Harith Al Faqih informed us, who was informed by Abu Muhammad Abdullah ibn Muhammad ibn Ja'far, known as Abu Al Sheikh Al Asbahani, who was informed by Ahmad ibn Amr, meaning Ibn Abi Asim, who was informed by Sulaiman ibn Yusuf, who was informed by Abdullah ibn Waqid Al Harrani, who was informed by Abdur Rahman ibn Thabit ibn Thawban, from his father, from Makhooul. He mentioned this hadith similarly to the narration of Ibn Ishaq, from Makhooul, from Kurayb, from Ibn Abbas, from Abdur Rahman ibn Awf, from the Prophet ﷺ . It is also narrated from a different chain through Ibn Abbas.  

كُنَّا عِنْدَ عُمَرَ فَتَذَاكَرْنَا الرَّجُلَ يَسْهُو فِي صَلَاتِهِ فَلَمْ يَدْرِ كَمْ صَلَّى قَالَ فَقُلْتُ مَا سَمِعْتُ فِي ذَلِكَ شَيْئًا؟ قَالَ فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ جَاءَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ فَقَالَ فِيمَ أَنْتُمْ؟ قُلْنَا الرَّجُلُ يَسْهُو فِي صَلَاتِهِ فَلَا يَدْرِي كَمْ صَلَّى قَالَ عَبْدُ الرَّحْمَنِ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ إِذَا سَهَا الرَّجُلُ فَلَمْ يَدْرِ اثْنَتَيْنِ أَوْ ثَلَاثًا أَوْ أَرْبَعًا فَلْيَجْعَلِ السَّهْوَ فِي الزِّيَادَةِ وَلْيَسْجُدْ سَجْدَتَيْنِ قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ فَلَقِيتُ حُسَيْنَ بْنَ عَبْدِ اللهِ فَذَاكَرْتُهُ فِي هَذَا الْحَدِيثِ فَقَالَ لِي هَلْ أَسْنَدَهُ؟ قُلْتُ لَا قَالَ لَكِنْ حَدَّثَنِي مَكْحُولٌ عَنْ كُرَيْبٍ عَنِ ابْنِ عَبَّاسٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنِ النَّبِيِّ ﷺ بِمِثْلِهِ بِهَذَا الْحَدِيثِ وَرَوَاهُ الْمُحَارِبِيُّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بِمَعْنَى رِوَايَةِ ابْنِ عُلَيَّةَ فَصَارَ وَصْلُ الْحَدِيثِ لِحُسَيْنِ بْنِ عَبْدِ اللهِ وَهُوَ ضَعِيفٌ إِلَّا أَنَّ لَهُ شَاهِدًا مِنْ حَدِيثِ مَكْحُولٍ 3806 أَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ أنبأ أَبُو مُحَمَّدٍ عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ جَعْفَرٍ الْمَعْرُوفُ بِأَبِي الشَّيْخِ الْأَصْبَهَانِيِّ ثنا أَحْمَدُ بْنُ عَمْرٍو يَعْنِي ابْنَ أَبِي عَاصِمٍ ثنا سُلَيْمَانُ بْنُ يُوسُفَ ثنا عَبْدُ اللهِ بْنُ وَاقِدٍ الْحَرَّانِيُّ ثنا عَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ عَنْ أَبِيهِ عَنْ مَكْحُولٍ فَذَكَرَهُ نَحْوَ رِوَايَةِ ابْنِ إِسْحَاقَ عَنْ مَكْحُولٍ عَنْ كُرَيْبٍ عَنْ ابْنِ عَبَّاسٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنِ النَّبِيِّ ﷺ وَرُوِيَ أَيْضًا عَنْ ثَوْرِ بْنِ يَزِيدَ عَنْ مَكْحُولٍ كَذَلِكَ مَوْصُولًا وَرُوِي مِنْ وَجْهٍ آخَرَ عَنِ ابْنِ عَبَّاسٍ  

[Machine] Should I not tell you a story that I heard from the Messenger of Allah ﷺ? We said, "Yes." He said, "I bear witness that there is no god but Allah, and I heard the Messenger of Allah ﷺ say, 'If one of you has doubt in the deficiency of his prayer, then let him continue to pray until he reaches doubt in the abundance of it, and likewise.'"  

أَلَا أُحَدِّثُكُمْ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللهِ ﷺ؟ قُلْنَا بَلَى قَالَ أَشْهَدُ شَهَادَةَ اللهِ لَسَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ إِذَا كَانَ أَحَدُكُمْ فِي شَكٍّ مِنَ النُّقْصَانِ فِي صَلَاتِهِ فَلْيُصَلِّ حَتَّى يَكُونَ فِي شَكٍّ مِنَ الزِّيَادَةِ وَكَذَلِكَ  

[Machine] Abu Abdullah Al-Hafiz in Al-Fawaid Al-Kabir informed us that Abu Al-Abbas reported to us, who reported to us that Ahmad bin Hazim bin Abu Gharzah narrated from Ja'far, who narrated from Sa'id, meaning the son of Abu Aroobah, from Qatadah, from Anas, from the Prophet ﷺ, who said: "If one of you has doubts in his prayer and he does not know whether he prayed two or three rak'ahs, then he should leave the doubt and act upon certainty." Ja'far said, "This is the opinion of Ibn 'Awf, and likewise it is in the original narration." And Allah knows best.  

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ فِي الْفَوَائِدِ الْكَبِيرِ لِأَبِي الْعَبَّاسِ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا أَحْمَدُ بْنُ حَازِمِ بْنِ أَبِي غَرَزَةَ أنبأ جَعْفَرٌ أنبأ سَعِيدٌ يَعْنِي ابْنَ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ عَنْ أَنَسٍ عَنِ النَّبِيِّ ﷺ قَالَ إِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ فَلَمْ يَدْرِ اثْنَتَيْنِ صَلَّى أَوْ ثَلَاثًا فَلْيُلْقِ الشَّكَّ وَلْيَبْنِ عَلَى الْيَقِينِ جَعْفَرٌ هَذَا هُوَ ابْنُ عَوْفٍ وَكَذَا كَانَ فِي الْأَصْلِ سَعِيدٌ يَعْنِي ابْنَ أَبِي عَرُوبَةَ وَاللهُ أَعْلَمُ  

[Machine] The Messenger of Allah ﷺ said, "When one of you prays, he does not know whether he has prayed three or four rak'ahs, so let him prostrate a rak'ah, performing its bowing and prostration well, and then let him perform two prostrations. Its narrators are trustworthy, and Malik ibn Anas has confirmed it in Al-Muwatta."  

قَالَ رَسُولُ اللهِ ﷺ إِذَا صَلَّى أَحَدُكُمْ فَلَا يَدْرِي كَمْ صَلَّى ثَلَاثًا أَمْ أَرْبَعًا فَلْيَرْكَعْ رَكْعَةً يُحْسِنُ رُكُوعَهَا وَسُجُودَهَا ثُمَّ يَسْجُدُ سَجْدَتَيْنِ رُوَاتُهُ ثِقَاتٌ وَقَدْ وَقَفَهُ مَالِكُ بْنُ أَنَسٍ فِي الْمُوَطَّأِ  

[Machine] If one forgets a prayer, they should perform it as soon as they remember, then make two prostrations while sitting.  

أَنَّهُ نَسِيَ مِنْ صَلَاتِهِ فَلْيُصَلِّهِ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ وَهُوَ جَالِسٌ  

[Machine] If one forgets a prayer, they should make it up.  

أَنَّهُ نَسِيَ مِنْ صَلَاتِهِ فَلْيُصَلِّهِ  

[Machine] About the one who doubts his prayer, he does not know whether he prayed three or four rak'ahs, both of them said: "Let him stand and pray another rak'ah and then perform two prostrations if he prayed."  

عَنِ الَّذِي يَشُكُّ فِي صَلَاتِهِ فَلَا يَدْرِي أَثْلَاثًا صَلَّى أَمْ أَرْبَعًا فَكِلَاهُمَا قَالَا فَلْيَقُمْ فَلْيُصَلِّ رَكْعَةً أُخْرَى وَلْيَسْجُدْ سَجْدَتَيْنِ إِذَا صَلَّى  

The Messenger of Allah ﷺ led us two rak'ahs of prayer in one of the (obligatory) prayers and then got up and did not sit. and the people stood up along with him. When he finished the prayer and we expected him to pronounce salutation. he said:" Allah is Most Great" while sitting and made two prostrations before salutation and then pronounced (the, final) salutation. (Using translation from Muslim 570a)   

صَلَّى بِنَا رَسُولُ اللهِ ﷺ رَكْعَتَيْنِ مِنْ بَعْضِ الصَّلَوَاتِ ثُمَّ قَامَ وَلَمْ يَجْلِسْ فَقَامَ النَّاسُ مَعَهُ فَلَمَّا قَضَى صَلَاتَهُ وَنَظَرْنَا تَسْلِيمَهُ كَبَّرَ فَسَجَدَ سَجْدَتَيْنِ وَهُوَ جَالِسٌ قَبْلَ التَّسْلِيمِ ثُمَّ سَلَّمَ  

[Machine] The Messenger of Allah ﷺ performed one of my evening prayers, and he stood up for the two units of prayer without sitting. When he was in his last prayer, we waited for his tasleem - that is, for him to say the tasleem - and he prostrated twice before saying the tasleem, then he said the tasleem.  

صَلَّى رَسُولُ اللهِ ﷺ إِحْدَى صَلَاتِي الْعِشَاءِ فَقَامَ فِي الرَّكْعَتَيْنِ فَلَمْ يَجْلِسْ فَلَمَّا كَانَ فِي آخِرِ صَلَاتِهِ انْتَظَرْنَا تَسْلِيمَهُ أَيْ أَنْ يُسَلِّمَ فَسَجَدَ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ ثُمَّ سَلَّمَ  

[Machine] This is how I saw the Messenger of Allah ﷺ do. My father said, and this is also my opinion, the sheikh said, and so did 'Uqbah ibn 'Amir al-Juhani do. Abu Dawud al-Sijistani said, and so did Ibn al-Zubair prostrate and stand from two before the salaam, and this is the statement of al-Zuhri. The sheikh said, there is a difference of opinion on this from Abdullah ibn al-Zubair.  

هَكَذَا رَأَيْتُ رَسُولَ اللهِ ﷺ صَنَعَ قَالَ أَبِي وَهُوَ رَأْيِي قَالَ الشَّيْخُ وَكَذَلِكَ فَعَلَهُ عُقْبَةُ بْنُ عَامِرٍ الْجُهَنِيُّ قَالَ أَبُو دَاوُدَ السِّجِسْتَانِيُّ وَكَذَلِكَ سَجَدَهُمَا ابْنُ الزُّبَيْرِ وَقَامَ مِنْ ثِنْتَيْنِ قَبْلَ التَّسْلِيمِ وَهُوَ قَوْلُ الزُّهْرِيِّ قَالَ الشَّيْخُ قَدِ اخْتُلِفَ فِيهِ عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ  

[Machine] I heard Abu Huraira saying that the Messenger of Allah ﷺ prayed the 'Asr prayer and then concluded it with two prostrations. Then, he stood up and said, "Did the prayer become shortened or did you forget?" The Messenger of Allah ﷺ said, "All of that did not happen." He then said, "Some of that has happened, O Messenger of Allah." So the Messenger of Allah ﷺ turned towards the people and asked, "Did both hands speak the truth?" They said, "Yes, O Messenger of Allah." The Messenger of Allah ﷺ completed the remaining part of the prayer, then made two prostrations after the Salam while he was sitting. He narrated the Hadith of Qutaybah, but did not mention the statement of Al-Shafi'i that says, "All of that did not happen." He then said, "Then he made two prostrations while he was sitting after the Salam."  

سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ صَلَّى لَنَا رَسُولُ اللهِ ﷺ صَلَاةَ الْعَصْرِ فَسَلَّمَ فِي رَكْعَتَيْنِ فَقَامَ ذُو الْيَدَيْنِ فَقَالَ أَقَصُرَتِ الصَّلَاةُ أَمْ نَسِيتَ؟ فَقَالَ رَسُولُ اللهِ ﷺ كُلُّ ذَلِكَ لَمْ يَكُنْ فَقَالَ قَدْ كَانَ بَعْضُ ذَلِكَ يَا رَسُولَ اللهِ فَأَقْبَلَ رَسُولُ اللهِ ﷺ عَلَى النَّاسِ فَقَالَ أَصَدَقَ ذُو الْيَدَيْنِ؟ قَالُوا نَعَمْ يَا رَسُولَ اللهِ فَأَتَمَّ رَسُولُ اللهِ ﷺ مَا بَقِيَ مِنَ الصَّلَاةِ ثُمَّ سَجَدَ سَجْدَتَيْنِ بَعْدَ السَّلَامِ وَهُوَ جَالِسٌ لَفْظُ حَدِيثِ قُتَيْبَةَ وَلَمْ يَذْكُرِ الشَّافِعِيُّ قَوْلَهُ كُلُّ ذَلِكَ لَمْ يَكُنْ وَقَالَ ثُمَّ سَجَدَ سَجْدَتَيْنِ وَهُوَ جَالِسٌ بَعْدَ التَّسْلِيمِ  

“The Messenger of Allah ﷺ said the Salam after three Rak’ah for ‘Asr, then he stood up and went into the apartment. Khirbaq, a man with big hands, stood up and called out: ‘O Messenger of Allah! Has the prayer been shortened?’ He came out angrily, dragging his lower garment, and asked about it, and was told (what had happened). So he performed the Rak’ah that he had omitted, then he said the Salam, then he prostrated twice and said the Salam again.” (Using translation from Ibn Mājah 1215)   

سَلَّمَ النَّبِيُّ ﷺ فِي ثَلَاثِ رَكَعَاتٍ مِنَ الْعَصْرِ ثُمَّ قَامَ فَدَخَلَ الْحُجْرَةَ فَقَامَ الْخِرْبَاقُ رَجُلٌ بَسِيطُ الْيَدَيْنِ فَنَادَى يَا رَسُولَ اللهِ أَقَصُرَتِ الصَّلَاةُ؟ فَخَرَجَ مُغْضَبًا يَجُرُّ رِدَاءَهُ فَسَأَلَ فَأُخْبِرَ فَصَلَّى تِلْكَ الرَّكْعَةِ الَّتِي كَانَ تَرَكَ ثُمَّ سَلَّمَ ثُمَّ سَجَدَ سَجْدَتَيْنِ ثُمَّ سَلَّمَ  

[Machine] Abdullah, the Messenger of Allah, ﷺ , said: Ibrahim said, "I do not know if it increased or decreased?" When he finished, it was said to him, "O Messenger of Allah, did anything new occur in the prayer?" He asked, "What is that?" They said, "You prayed in such and such a manner." He then folded his leg and faced the qibla and performed two prostrations with them, then he said the salaam. When he stood up, he faced us and said, "If anything new were to occur in the prayer, I would inform you of it. However, I am only a human being and I forget just as you forget. So if I forget, remind me, and if any of you has doubts in their prayer, let them choose the more correct option and complete their prayer accordingly. Then let them perform the salaam, and then let them prostrate for two prostrations."  

قَالَ عَبْدُ اللهِ صَلَّى رَسُولُ اللهِ ﷺ قَالَ إِبْرَاهِيمُ فَلَا أَدْرِي أَزَادَ أَمْ نَقَصَ؟ فَلَمَّا سَلَّمَ قِيلَ لَهُ يَا رَسُولَ اللهِ أَحَدَثَ فِي الصَّلَاةِ شَيْءٌ؟ قَالَ وَمَا ذَاكَ؟ قَالُوا صَلَّيْتَ كَذَا وَكَذَا قَالَ فَثَنَى رِجْلَهُ وَاسْتَقْبَلَ الْقِبْلَةَ فَسَجَدَ بِهِمْ سَجْدَتَيْنِ ثُمَّ سَلَّمَ فَلَمَّا انْفَتَلَ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ إِنَّهُ لَوْ حَدَثَ فِي الصَّلَاةِ شَيْءٌ أَنْبَأْتُكُمْ بِهِ وَلَكِنْ إِنَّمَا أَنَا بَشَرٌ أَنْسَى كَمَا تَنْسَوْنَ فَإِذَا نَسِيتُ فَذَكِّرُونِي وَإِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ فَلْيَتَحَرَّ الصَّوَابَ فَلْيُتِمَّ عَلَيْهِ ثُمَّ لِيُسَلِّمْ ثُمَّ لِيَسْجُدْ سَجْدَتَيْنِ  

[Machine] The translator of this passage is uncertain about the exact meaning and is unable to provide an English translation.  

عَنْ رَسُولِ اللهِ ﷺ إِذَا كُنْتَ فِي صَلَاةٍ فَشَكَكْتَ فِي ثَلَاثٍ أَوْ أَرْبَعٍ وَأَكْثَرُ ظَنِّكَ عَلَى أَرْبَعٍ تَشَهَّدْتَ ثُمَّ سَجَدْتَ سَجْدَتَيْنِ وَأَنْتَ جَالِسٌ قَبْلَ أَنْ تُسَلِّمَ ثُمَّ تَشَهَّدْتَ أَيْضًا ثُمَّ تُسَلِّمَ قَالَ أَبُو دَاوُدَ وَكَذَا  

[Machine] The Messenger of Allah ﷺ said, "Whoever doubts about his prayer, let him prostrate twice after he has finished the prayer. This narration is acceptable except that the narration of Abu Sa'id Al-Khudri is more authentic, along with the narration of Abdul Rahman ibn Awf and Abu Hurairah, according to what we mentioned. And Allah knows best."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ مَنْ شَكَّ فِي صَلَاتِهِ فَلْيَسْجُدْ سَجْدَتَيْنِ بَعْدَ أَنْ يُسَلِّمَ هَذَا الْإِسْنَادُ لَا بَأْسَ بِهِ إِلَّا أَنَّ حَدِيثَ أَبِي سَعِيدٍ الْخُدْرِيِّ أَصَحُّ إِسْنَادًا مِنْهُ وَمَعَهُ حَدِيثُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَأَبِي هُرَيْرَةَ عَلَى مَا نَذْكُرُهُ وَاللهُ أَعْلَمُ  

[Machine] About the Prophet ﷺ , he said that for every mistake, there are two prostrations after saying the salaam. Abu Ali Al-Rawdhbari reported to us that Abu Bakr ibn Dasa narrated from Abu Dawud, who narrated from Amr ibn Uthman and Al-Rabi bin Nafi' who narrated from Uthman ibn Abi Shaybah and Shuja' ibn Makhlad that Ibn Ayyash narrated to them and mentioned it in a similar manner, except that he did not mention it from his father except from Amr ibn Uthman. Zuhair, meaning Ibn Salim Al-Ansi, commented that this chain of narration is weak. The hadith of Abu Hurayrah, Imran, and others about the gathering of a number of mistakes on the Prophet ﷺ , then settling on the two prostrations contradicts this. And Allah knows best.  

عَنِ النَّبِيِّ ﷺ قَالَ لِكُلِّ سَهْوٍ سَجْدَتَانِ بَعْدَ مَا يُسَلِّمُ 3823 وَأَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ ثنا عَمْرُو بْنُ عُثْمَانَ وَالرَّبِيعُ بْنُ نَافِعٍ عَنْ عُثْمَانَ بْنِ أَبِي شَيْبَةَ وَشُجَاعِ بْنِ مَخْلَدٍ أَنَّ ابْنَ عَيَّاشٍ حَدَّثَهُمْ فَذَكَرَهُ بِنَحْوِهِ إِلَّا أَنَّهُ لَمْ يَذْكُرْ عَنْ أَبِيهِ غَيْرُ عَمْرِو بْنِ عُثْمَانَ وَقَالَ زُهَيْرٌ يَعْنِي ابْنَ سَالِمٍ الْعَنْسِيَّ وَهَذَا إِسْنَادٌ فِيهِ ضِعْفٌ وَحَدِيثُ أَبِي هُرَيْرَةَ وَعِمْرَانَ وَغَيْرِهِمَا فِي اجْتِمَاعِ عَدَدٍ مِنَ السَّهْوِ عَلَى النَّبِيِّ ﷺ ثُمَّ اقْتَصَارُهُ عَلَى السَّجْدَتَيْنِ يُخَالِفُ هَذَا وَاللهُ أَعْلَمُ