English translation
391. 'Abdullāh bin Buhainah Al-Asdī the ally of Banū 'Abdul-Muṭṭalib narrated: "The Prophet
stood for the Zuhr prayer, and he had a sitting to perform, so when he completed his Ṣalāt, he performed two prostrations, saying the Takbīr for each prostration. So he was sitting before saying the Salām, and the people prostrated with him in place of the sitting he forgot.” (Ṣāḥih)
[He said:] There is a narration on this topic from ‘Abdur-Raḥmān bin ‘Awf.
(There is a narration with another chain) that Abū Hurairah and [‘Abdullāh bin] As-Sā’ib Al-Qārī would perform the prostrations of As-Sahw before the Taslīm.
Abū ‘Eisā said: The Ḥadīth of Ibn Būḥainah is a Ḥasan [Ṣāḥih] Ḥadīth, and this is acted upon according to some of the people of knowledge. It is the opinion of Ash-Shāfi’ī, he held the view that all prostrations for As-Sahw were to be performed before the Salām, saying: “This one abrogates the other Aḥādīth” and he mentioned that the last action of the Prophet ﷺ was according to this.
Aḥmad and Ishāq said: “When a man stands up after two Rak’ah, then he performs the prostrations for As-Sahw before the Salām according to the Ḥadīth of Ibn Būḥainah.”
‘Abdullāh bin Būḥainah is ‘Abdullāh bin Mālik [so he is] Ibn Būḥainah (because) Mālik is his father and Būḥainah is his mother.
I was informed of this by Ishāq bin Mansūr from ‘Alī [bin ‘Abdullāh]
bin Al-Madīnī.
Abū 'Eisā said: The people of knowledge differ over when a man is to perform the prostrations of As-Sahw, is it before the Salām or after it. Some of them thought that he performs them after the Salām. This is the view of Sufyān Ath-Thawrī and the people of Al-Kūfah. Some of them said he performs them before the Salām. This is the view of most of the Fuqahā' among the people of Al-Madinah, like Yahya bin Sa'eed, Rabī'ah, and others. This is also the saying of Ash-Shāfi'ī.
Some of them said when he adds to the Ṣalāt then it is after the Salām, and when he leaves something out, then before the Salām. This is the view of Mālik bin Anas.
Aḥmad said: "Whatever is reported from the Prophet ﷺ about the prostrations for As-Sahw then it is acted upon in either case." He saw that when one stands after two Rak'ah, then according to the Hadīth of Ibn Būhainah, he is to perform the prostrations before the Salām. When he prays five for Zuhr, then performs the prostrations after the Salām, and if he says the Salām after two Rak'ahs of Zuhr or ʿAṣr then he performs the prostrations after the Salām. All of them are to be acted upon depending upon the case, and in the cases where nothing is reported from the Prophet ﷺ, then two prostrations are performed for As-Sahw before
the Salām.
Ishāq said the same as Aḥmad about all of this, with the exception that he said that for every case of As-Sahw that is not mentioned from the Prophet ﷺ, then if it is an addition to the Ṣalāt, the prostrations are performed after the Salām, and if it is something that was left out, then the prostrations are performed before the Salām.
Arabic text
٣٩١ - حَدَّثَنَا قُتَيْبَةُ، قَالَ: حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ ، عَنْ عَبْدِ الرَّحْمَنِ الْأَعْرَجِ ، عَنْ عَبْدِ اللهِ ابْنِ بُحَيْنَةَ الْأَسَدِيِّ حَلِيفِ بَنِي عَبْدِ الْمُطَّلِبِ، «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَامَ فِي صَلَاةِ الظُّهْرِ وَعَلَيْهِ جُلُوسٌ،» فَلَمَّا أَتَمَّ صَلَاتَهُ سَجَدَ سَجْدَتَيْنِ يُكَبِّرُ فِي كُلِّ سَجْدَةٍ وَهُوَ جَالِسٌ قَبْلَ أَنْ يُسَلِّمَ، وَسَجَدَهُمَا النَّاسُ مَعَهُ مَكَانَ مَا نَسِيَ مِنَ الْجُلُوسِ.
وَفِي الْبَابِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ.
٣٩١ (م) - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا عَبْدُ الْأَعْلَى وَأَبُو دَاوُدَ، قَالَا: حَدَّثَنَا هِشَامٌ ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، أَنَّ أَبَا هُرَيْرَةَ وَالسَّائِبَ الْقَارِئَ «كَانَا يَسْجُدَانِ سَجْدَتَيِ السَّهْوِ قَبْلَ التَّسْلِيمِ».
حَدِيثُ ابْنِ بُحَيْنَةَ حَدِيثٌ حَسَنٌ.
وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ، وَهُوَ قَوْلُ الشَّافِعِيِّ؛ يَرَى سَجْدَتَيِ السَّهْوِ كُلِّهِ قَبْلَ السَّلَامِ، وَيَقُولُ: هَذَا النَّاسِخُ لِغَيْرِهِ مِنَ الْأَحَادِيثِ، وَيَذْكُرُ أَنَّ آخِرَ فِعْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ عَلَى هَذَا.
وَقَالَ أَحْمَدُ وَإِسْحَاقُ: إِذَا قَامَ الرَّجُلُ فِي الرَّكْعَتَيْنِ فَإِنَّهُ يَسْجُدُ سَجْدَتَيِ السَّهْوِ قَبْلَ السَّلَامِ عَلَى حَدِيثِ ابْنِ بُحَيْنَةَ.
وَعَبْدُ اللهِ ابْنُ بُحَيْنَةَ هُوَ: عَبْدُ اللهِ بْنُ مَالِكٍ ابْنُ بُحَيْنَةَ؛ مَالِكٌ أَبُوهُ وَبُحَيْنَةُ أُمُّهُ، هَكَذَا أَخْبَرَنِي إِسْحَاقُ بْنُ مَنْصُورٍ عَنْ عَلِيِّ ابْنِ الْمَدِينِيِّ.
وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي سَجْدَتَيِ السَّهْوِ، مَتَى يَسْجُدُهُمَا الرَّجُلُ: قَبْلَ السَّلَامِ أَوْ بَعْدَهُ؟.
فَرَأَى بَعْضُهُمْ أَنْ يَسْجُدَهُمَا بَعْدَ السَّلَامِ. وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ.
وَقَالَ بَعْضُهُمْ: يَسْجُدُهُمَا قَبْلَ السَّلَامِ. وَهُوَ قَوْلُ أَكْثَرِ الْفُقَهَاءِ مِنْ أَهْلِ الْمَدِينَةِ، مِثْلِ يَحْيَى بْنِ سَعِيدٍ، وَرَبِيعَةَ وَغَيْرِهِمَا، وَبِهِ يَقُولُ الشَّافِعِيُّ.
وَقَالَ بَعْضُهُمْ: إِذَا كَانَتْ زِيَادَةً فِي الصَّلَاةِ فَبَعْدَ السَّلَامِ، وَإِذَا كَانَ نُقْصَانًا فَقَبْلَ السَّلَامِ، وَهُوَ قَوْلُ مَالِكِ بْنِ أَنَسٍ.
وَقَالَ أَحْمَدُ: مَا رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَجْدَتَيِ السَّهْوِ فَيُسْتَعْمَلُ كُلٌّ عَلَى جِهَتِهِ: يَرَى إِذَا قَامَ فِي الرَّكْعَتَيْنِ عَلَى حَدِيثِ ابْنِ بُحَيْنَةَ: فَإِنَّهُ يَسْجُدُهُمَا قَبْلَ السَّلَامِ، وَإِذَا صَلَّى الظُّهْرَ خَمْسًا فَإِنَّهُ يَسْجُدُهُمَا بَعْدَ السَّلَامِ، وَإِذَا سَلَّمَ فِي الرَّكْعَتَيْنِ مِنَ الظُّهْرِ وَالْعَصْرِ فَإِنَّهُ يَسْجُدُهُمَا بَعْدَ السَّلَامِ، وَكُلٌّ يُسْتَعْمَلُ عَلَى جِهَتِهِ. وَكُلُّ سَهْوٍ لَيْسَ فِيهِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذِكْرٌ فَإِنَّ سَجْدَتَيِ السَّهْوِ فِيهِ قَبْلَ السَّلَامِ.
وَقَالَ إِسْحَاقُ نَحْوَ قَوْلِ أَحْمَدَ فِي هَذَا كُلِّهِ، إِلَّا أَنَّهُ قَالَ: كُلُّ سَهْوٍ لَيْسَ فِيهِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذِكْرٌ، فَإِنْ كَانَتْ زِيَادَةً فِي الصَّلَاةِ يَسْجُدُهُمَا بَعْدَ السَّلَامِ، وَإِنْ كَانَ نُقْصَانًا يَسْجُدُهُمَا قَبْلَ السَّلَامِ.
