📘 সুনানে আবু দাউদ - তাহকীক আরনাউত (আবু দাউদ - মৃত্যু 275 হিজরী)

until water dripped, or nearly dripped. Then he wiped from the front of his head to the back, and from the back to the front.¹

125 — Maḥmūd ibn Khālid narrated to us, al-Walīd narrated to us with this chain of transmission, saying:
He performed ablution three times for each part, and washed his feet without specifying a number.²

126 — Musaddad narrated to us, Bishr ibn al-Mufaḍḍal narrated to us, ʿAbd Allāh ibn Muḥammad ibn ʿAqīl narrated to us
from al-Rubayyiʿ bint Muʿawwidh ibn ʿAfrāʾ, who said: The Messenger of Allah, peace and blessings be upon him, used to come to us. She narrated to us that he said: "Pour out water for me for ablution." Then she mentioned the ablution of the Prophet, peace and blessings be upon him, saying in it: He washed his hands three times, washed his face three times, and rinsed his mouth and nose.

once, and he washed his hands three times each, and wiped his head twice: he began with the back of his head, then the front of it, and both of his ears, their outer and inner parts, and he washed his feet three times each.

Abu Dawud said: This is the meaning of the hadith of Musaddad.

127 - Ishaq ibn Isma'il narrated to us, Sufyan narrated to us, from Ibn 'Aqil, with this hadith, altering some of the meanings of Bishr, and he said in it:
And he rinsed his mouth and sniffed water into his nose three times.

128 - Qutaybah ibn Sa'id and Yazid ibn Khalid al-Hamdani narrated to us, they said: Al-Layth narrated to us, from Ibn 'Ajlan, from 'Abdullah ibn Muhammad ibn 'Aqil,
from al-Rubayyi' bint Mu'awwidh ibn 'Afra': that the Messenger of Allah, peace and blessings be upon him, performed ablution in her presence.

He wiped his entire head from the crown of the hair, every side down to where the hair ends, without disturbing the hair from its natural state.

129 — Qutaybah ibn Sa'id narrated to us, Bakr — meaning Ibn Mudar — narrated to us, from Ibn 'Ajlan, from 'Abdullah ibn Muhammad ibn 'Aqil, that Rubayyi' bint Mu'awwidh ibn 'Afra' told him, saying: I saw the Messenger of Allah, peace and blessings be upon him, performing ablution. She said: He wiped his head, and wiped the front of it and the back of it, his temples, and his ears, once.

130 - Musaddad narrated to us, saying: Abdullah ibn Dawud narrated to us, from Sufyan ibn Sa'id, from Ibn 'Aqil, from al-Rubayyi': that the Prophet, peace and blessings be upon him, wiped his head with the remaining water that was in his hand.(1)

131 - Ibrahim ibn Sa'id narrated to us, saying: Waki' narrated to us, saying: al-Hasan ibn Salih narrated to us, from Abdullah ibn Muhammad ibn 'Aqil, from al-Rubayyi' bint Mu'awwidh: that the Prophet, peace and blessings be upon him, performed ablution and inserted his two fingers into the hollows of his ears.(2)

132 - Muhammad ibn 'Isa and Musaddad narrated to us, both saying: Abdul-Warith narrated to us, from Layth, from Talhah ibn Musarrif, from his father--------------------------------------------

(1) Its chain of transmission is weak.
It was also recorded by Ibn Abi Shaybah 1/21, Ahmad (27016), al-Tabarani 16/(681), al-Daraqutni (289), and al-Bayhaqi 1/237 via two paths from Sufyan al-Thawri, with this chain.
Al-Bayhaqi said: "Thus a group narrated it from Abdullah ibn Dawud and others from al-Thawri, and some of them said: 'with the wetness of his hands,' as if he meant: he took fresh water, poured some of it, and wiped his head with the wetness of his hands. And Abdullah ibn Muhammad ibn 'Aqil was not precise in memorization, and the scholars of hadith differ regarding the permissibility of using his narrations as evidence."

(2) Good due to corroborating evidence. It was also recorded by Ibn Majah (441) via the path of Waki', with this chain.
It is in the "Musnad of Ahmad" (27019).
It has a supporting witness from the hadith of al-Miqdam ibn Ma'dikarib, which preceded as number (121), with the wording: "Then he wiped his head and his ears, their exteriors and their interiors," and its chain is strong.
And another from the hadith of Ibn 'Abbas, recorded by al-Tirmidhi (36) and Ibn Majah (439), with wording similar to the hadith of al-Miqdam, and its chain is also strong.

On the authority of his grandfather, he said: I saw the Messenger of Allah, peace and blessings be upon him, wipe his head once, until he reached the qadhal—which is the beginning of the nape—and Musaddad said: He wiped his head from its front to its back until he brought his hands out from beneath his ears.

Musaddad said: I related this to Yahya, and he rejected it.

Abu Dawud said: I heard Ahmad say: Ibn 'Uyaynah—they claim—used to reject it and say: What is this: Talhah, from his father, from his grandfather?!

133 — Al-Hasan ibn 'Ali narrated to us, Yazid ibn Harun narrated to us, 'Abbad ibn Mansur informed us, from 'Ikrimah ibn Khalid, from Sa'id ibn Jubayr.

On the authority of Ibn ʿAbbās, who saw the Messenger of Allah ﷺ performing ablution, and he mentioned the entire hadith — each part three times. He said: "And he wiped over his head and his ears with one wipe."

134 — Suwayd ibn Saʿīd narrated to us, ʿAbbād ibn ʿAbbād narrated to us, from ʿĀṣim, from Zirr, from ʿAbdullāh — meaning Ibn Masʿūd — who said: "The Messenger of Allah ﷺ performed ablution, and he wiped his head and his ears with one wipe."

135 — Sulaymān ibn Ḥarb narrated to us, Ḥammād narrated to us (ḥ)

And Musaddad and Qutaybah narrated to us, from Ḥammād ibn Zayd, from Sinān ibn Rabīʿah, from Shahr ibn Ḥawshab, from Abū Umāmah, who mentioned the ablution of the Prophet ﷺ. He said: "The Messenger of Allah ﷺ used to wipe the two corners of his eyes." He said: "And he said: 'The two ears are part of the head.'"

Sulaymān ibn Ḥarb said: "Abū Umāmah used to say it." Qutaybah said: Ḥammād said: "I do not know whether it is from the saying of the Prophet ﷺ or of Abū Umāmah" — meaning the matter of the two ears.

Qutaybah said, from Sinan Abi Rabi'ah.

49 - Chapter: On performing wudu three times each

135 - Musaddad narrated to us, Abu 'Awanah narrated to us, from Musa ibn Abi 'A'ishah, from 'Amr ibn Shu'ayb, from his father, from his grandfather: That a man came to the Prophet, peace and blessings be upon him, and said: "O Messenger of Allah, how is purification (al-tuhur) done?" He called for water in a vessel and washed his hands three times, then washed his face three times, then washed his forearms three times, then wiped his head and inserted his two index fingers into his ears, wiping the outside of his ears with his thumbs and the inside of his ears with his index fingers, then washed his feet three times each. Then he said: "This is how wudu is done. Whoever adds to this or diminishes from it has done wrong and transgressed" — or "transgressed and done wrong."

50 - Chapter: Performing Wudu Twice

136 - Muhammad ibn al-'Ala' narrated to us, Zayd — meaning Ibn al-Hubab — narrated to us, 'Abd al-Rahman ibn Thawban narrated to us, 'Abdullah ibn al-Fadl al-Hashimi narrated to us, from al-A'raj, from Abu Hurayrah: That the Prophet, peace and blessings be upon him, performed wudu twice and twice.

137 - 'Uthman ibn Abi Shaybah narrated to us, Muhammad ibn Bishr narrated to us, Hisham ibn Sa'd narrated to us, Zayd narrated to us, from 'Ata' ibn Yasar, who said: Ibn 'Abbas said to us: "Would you like me to show you how the Messenger of Allah, peace and blessings be upon him, used to perform wudu?" So he called for a vessel containing water, scooped out a handful with his right hand, rinsed his mouth and sniffed water into his nose. Then he took another handful and combined both his hands with it, then washed his face. Then he took another handful and washed his right hand with it. Then he took another handful and washed his left hand with it. Then he grasped a handful of water, shook his hand, and wiped his head and ears with it. Then he grasped another handful of water and sprinkled it over his right foot while it was in the sandal, then wiped it with both hands — one hand above the foot and one hand beneath the sandal. Then he did the same with his left foot.

51 - Chapter: Wudu (Ablution) Once

138 - Musaddad narrated to us, Yahya narrated to us, from Sufyan, Zayd ibn Aslam narrated to me, from 'Ata' ibn Yasar, from Ibn 'Abbas, who said: "Shall I not inform you of the wudu of the Messenger of Allah, peace and blessings be upon him?" Then he performed wudu once, once.

52 - Chapter: On the Distinction Between Rinsing the Mouth and Sniffing Water into the Nose

139 - Humayd ibn Mas'adah narrated to us, Mu'tamir narrated to us, he said: I heard Layth mentioning from Talhah, from his father, from his grandfather, who said: I entered — meaning — upon the Prophet, peace and blessings be upon him, while he was performing wudu, and water was flowing from his face and his beard onto his chest. I saw him separating between rinsing the mouth and sniffing water into the nose.

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Al-Bukhari also recorded it (140) via the chain of Sulayman ibn Bilal, al-Tirmidhi (36), al-Nasa'i in "al-Kubra" (106), and Ibn Majah (439) via the chain of Muhammad ibn 'Ajlan, al-Nasa'i in "al-Mujtaba" (101), and Ibn Majah (403) via the chain of 'Abd al-'Aziz ibn Muhammad al-Darawardi — all three of them from Zayd ibn Aslam, with this chain. Ibn 'Ajlan's narration in al-Tirmidhi and Ibn Majah is abbreviated to wiping the head and ears, and al-Darawardi's narration in Ibn Majah is abbreviated to rinsing the mouth and sniffing water into the nose. Whoever narrated it in full and mentioned washing the feet did not mention the sandals.
It is also in "Musnad Ahmad" (2416), and "Sahih Ibn Hibban" (1078) and (1086).

(1) Its chain is authentic. Yahya: he is Ibn Sa'id al-Qattan, and Sufyan: he is Ibn Sa'id al-Thawri.
Al-Bukhari also recorded it (157), al-Tirmidhi (42), al-Nasa'i in "al-Kubra" (85), and Ibn Majah (411) via the chain of Sufyan al-Thawri, with this chain.
It is also in "Musnad Ahmad" (2072), and "Sahih Ibn Hibban" (1095).

(2) Its chain is weak; Layth — he is Ibn Abi Sulaym — is weak, and Musarrif, the father of Talhah, is unknown. Mu'tamir: he is Ibn Sulayman.

53 - Chapter on Sniffing Water Up the Nose and Expelling It

140 - Abdullah ibn Maslamah narrated to us, from Malik, from Abu al-Zinad, from al-A'raj, from Abu Hurayrah, that the Messenger of Allah, peace and blessings be upon him, said: "When one of you performs ablution, let him put water in his nose, then let him expel it."

141 - Ibrahim ibn Musa narrated to us, Waki' narrated to us, Ibn Abi Dhi'b narrated to us, from Qariz, from Abu Ghatafan, from Ibn Abbas, who said: The Messenger of Allah, peace and blessings be upon him, said: "Expel the water from your nose twice, thoroughly, or three times."

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Al-Bayhaqi also recorded it in 1/51 via the author's chain of transmission.
Al-Tabarani also recorded it in 19/(410) via Layth ibn Abi Sulaym, with the same chain.

(1) In copy (J), the word "water" was added after the word "his nose." It appears in the narration of Muslim and al-Nasa'i.
(2) Its chain is authentic. Abu al-Zinad: he is Abdullah ibn Dhakwan, and al-A'raj: he is Abd al-Rahman ibn Hurmuz.
It is in "Muwatta Malik" 1/19, and via his chain al-Bukhari recorded it (162), and al-Nasa'i (98).
Muslim recorded it (237) via Sufyan ibn Uyaynah, from Abu al-Zinad, with the same chain.
Al-Bukhari (161), Muslim (237), al-Nasa'i in "al-Kubra" (95), and Ibn Majah (409) recorded it in a similar wording via Abu Idris al-Khawlani, and Muslim (237) via Hammam, both from Abu Hurayrah.
It is in "Musnad Ahmad" (7746).

(3) Its chain is strong. Qariz - who is Ibn Shaybah al-Laythi al-Madani - is truthful and acceptable, and the rest of its narrators are trustworthy. Waki': he is Ibn al-Jarrah, and Ibn Abi Dhi'b: he is Muhammad ibn Abd al-Rahman, and Abu Ghatafan: he is Ibn Tarif al-Murri.
Al-Nasa'i recorded it in "al-Kubra" (197), and Ibn Majah (408) via Ibn Abi Dhi'b, with this chain. It is in "Musnad Ahmad" (2011).

142 — Qutaybah ibn Saʿīd narrated to us, along with others; they said: Yaḥyā ibn Sulaym narrated to us, from Ismāʿīl ibn Kathīr, from ʿĀṣim ibn Laqīṭ ibn Ṣabirah, from his father Laqīṭ ibn Ṣabirah, who said:

I was the delegate of Banū al-Muntafiq — or among the delegation of Banū al-Muntafiq — to the Messenger of Allah, may Allah bless him and grant him peace. He said: When we arrived before the Messenger of Allah, may Allah bless him and grant him peace, we did not find him in his dwelling, but we did find ʿĀ’ishah, the Mother of the Believers. He said: She ordered that a *kharīrah* be prepared for us, and it was made for us. He said: And we were brought a *qināʿ* — and Qutaybah did not fully articulate *qināʿ*; the *qināʿ* is a large tray containing dates. Then the Messenger of Allah, may Allah bless him and grant him peace, came and said: “Have you obtained anything?” or “Was anything ordered for you?” He said: We said: Yes, O Messenger of Allah. He said: While we were sitting with the Messenger of Allah, may Allah bless him and grant him peace, the shepherd drove his sheep to the pen, and with him was a lamb that was bleating. He said: “What have you delivered, so-and-so?” He replied: A young sheep. He said: “Then slaughter a sheep in its place for us.” Then he said: “Do not think — and he did not say ‘do not suppose’ — that we slaughtered it on your account. We have a hundred sheep, and we do not wish for them to increase. So whenever the shepherd delivers a young sheep, we slaughter a sheep in its place.”

He said: I said: O Messenger of Allah, I have a wife, and there is something in her tongue — meaning harshness. He said: “Then divorce her, if so.” He said: I said: O Messenger of Allah, she has companionship, and I have children from her. He said: “Then command her — that is, admonish her. For if there is good in her, she will do it, and do not strike your wife as you would strike your slave-girl.” Then I said: O Messenger of Allah, tell me —

On the subject of ablution, he said: "Perform the ablution thoroughly, and run your fingers between your fingers, and exaggerate in snuffing water up the nose, unless you are fasting."(1)

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(1) A sound hadith, and this chain is good on account of Yahya ibn Sulaym—namely, al-Ta'ifi—and he was followed up in Ahmad's *Musnad* (16384) and elsewhere with a sound chain.

It was also narrated in abbreviated form with the command to perform ablution thoroughly and run fingers between fingers by al-Nasa'i in *al-Kubra* (116), and Ibn Majah (448); and abbreviated with the command to perform thoroughly and exaggerate in snuffing water up the nose by al-Tirmidhi (788), and al-Nasa'i in *al-Mujtaba* (87), and Ibn Majah (407), via Yahya ibn Sulaym, with this chain.

It was also narrated in abbreviated form with the command to run fingers between fingers by al-Tirmidhi (38), and al-Nasa'i in *al-Kubra* (116); and abbreviated with the command to perform thoroughly and exaggerate in snuffing water up the nose by al-Nasa'i (99), via Sufyan, from Isma'il ibn Kathir Abu Hashim, with it.

It is in *Musnad Ahmad* (16384), and *Sahih Ibn Hibban* (1054).

It will follow later at number (3973), and in abbreviated form at number (2366).

His saying: "I was the delegate of Banu al-Muntafiq," meaning: the leader of the delegation and their chief.

His saying: "A *kharirah* was ordered to be made for us"—the *kharirah* is a food made from meat and flour: the meat is cut into small pieces, water is poured over it, and when it is cooked, flour is sprinkled over it. If there is no meat in it, then it is *'asidah*.

His saying: "al-muraah" is the place where sheep and camels are sheltered at night.

The *sakhlah* is the young of a goat, and the *bahmah* is the young of a sheep when first born.

His saying: "ta'iru"—the *yu'ar* is the sound of a sheep.

His saying: "walladtu"—it is with a shaddah on the lam and a fatha on the ta'. It is said: *wallada al-shaata* when one attends its birth and assists it until the offspring comes out of it.

His saying: "la tahsabanna"—and he did not say "la tahsabanna." Al-Nawawi said: The narrator's intent is that the Prophet, peace and blessings be upon him, uttered it with a kasrah on the sin, and did not utter it in this case with a fatha. So let no one think that I narrated it by meaning with the other variant, or that I doubted it, or erred! Rather, I am certain of his utterance with the kasrah.

*Al-badha'* with elongation: obscenity of speech. *Al-zainah*: the woman. *Umayyatuka*: the diminutive of *amah* (slave-girl).

143 — ‘Uqbah ibn Mukram narrated to us: Yaḥyā ibn Sa‘īd narrated to us: Ibn Jurayj narrated to us: Ismā‘īl ibn Kathīr narrated to me, from ‘Āṣim ibn Laqīṭ ibn Ṣabirah, from his father, the delegate of Banū al-Muntafiq, that he came to ‘Ā’ishah — and he mentioned the same meaning. He said: We had not lingered long before the Messenger of Allah ﷺ came, striding along and swaying. And he said: “ʿAṣīdah” in place of “Khaẓīrah.”(1)

144 — Muḥammad ibn Yaḥyā ibn Fāris narrated to us: Abū ‘Āṣim narrated to us: Ibn Jurayj narrated to us — with this ḥadīth. He said in it: “When you perform ablution, then rinse your mouth.”(2)

54 — Chapter: Combing Through the Beard (with water) During Ablution

145 — Abū Tawbah — meaning al-Rabī‘ ibn Nāfi‘ — narrated to us: Abū al-Malīḥ narrated to us, from al-Walīd ibn Zawrān, from Anas ibn Mālik: that the Messenger of Allah ﷺ, when he performed ablution, would take a handful of water, put it under his jaw, and comb through his beard with it, then say: “Thus my Lord commanded me.”(3)

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(1) Its chain is sound. Ibn Jurayj: he is ‘Abd al-Malik ibn ‘Abd al-‘Azīz. It is found in Musnad Aḥmad (17846) from Yaḥyā ibn Sa‘īd al-Qaṭṭān, with this chain. See what precedes it. His saying “lam nanshab” means: we did not tarry. Its literal sense: we did not cling to anything else, nor occupy ourselves with other than him.

(2) Its chain is sound. Muḥammad ibn Yaḥyā ibn Fāris: he is al-Dhuhlī, the well-known ḥāfiẓ. Abū ‘Āṣim: he is al-Ḍaḥḥāk ibn Makhlad al-Nabīl. Its citation has already preceded under number (142).

(3) Ḥasan (good) due to other supporting narrations, except for his saying “Thus my Lord commanded me,” which has not been transmitted except through very weak chains. This chain is weak due to its discontinuity. Al-Walīd ibn Zurwān or Zawrān, even though a number of narrators reported from him —

Abu Dawud said: Al-Walid ibn Zawran—Hajjaj ibn Hajjah and Abu al-Malih al-Raqqi narrated from him.

55 — Chapter on Wiping over the Turban

146 — Ahmad ibn Muhammad ibn Hanbal narrated to us, Yahya ibn Sa'id narrated to us, from Thawr, from Rashid ibn Sa'd

On the authority of Thawban, who said: The Messenger of Allah, peace and blessings be upon him, sent out a military expedition, and they were struck by cold. When they returned to the Messenger of Allah, peace and blessings be upon him, he commanded them to wipe over the turbans and the khuffs.

147 — Ahmad ibn Salih narrated to us: Ibn Wahb narrated to us: Mu‘awiyah ibn Salih narrated to me, from ‘Abd al-‘Aziz ibn Muslim, from Abu Ma‘qil, from Anas ibn Malik, who said: I saw the Messenger of Allah (peace and blessings be upon him) performing ablution while wearing a Qitri turban. He inserted his hand beneath the turban and wiped the front of his head, without unwinding the turban.

56 — Chapter on washing the feet

148 — Qutaybah ibn Sa‘id narrated to us: Ibn Lahi‘ah narrated to us, from Yazid ibn ‘Amr, from Abu ‘Abd al-Rahman al-Hubuli, from al-Mustawrid ibn Shaddad, who said: I saw the Messenger of Allah (peace and blessings be upon him), when he performed ablution, rubbing the toes of his feet with his little finger.

57 - Chapter: Wiping over the Leather Socks

149 - Ahmad ibn Salih narrated to us, Abdullah ibn Wahb narrated to us, Yunus ibn Yazid informed me, from Ibn Shihab, Abbad ibn Ziyad narrated to me, that Urwah ibn al-Mughirah ibn Shu'bah informed him

that he heard his father al-Mughirah say: The Messenger of Allah, peace and blessings be upon him, turned aside, and I was with him, during the campaign of Tabuk before the dawn prayer. So I turned aside with him. The Prophet, peace and blessings be upon him, made his camel kneel and relieved himself. Then he came back, and I poured water for him from the water vessel. He washed his hands, then washed his face, then uncovered his forearms, but the sleeves of his cloak were too tight, so he inserted his hands and brought them out from beneath the cloak, and washed them up to the elbows. He wiped his head, then wiped over his leather socks. Then he mounted, and we set off traveling until we found the people in prayer, having already put forward Abd al-Rahman ibn Awf to lead them in prayer when the time for prayer had come. We found Abd al-Rahman having already led them in one rak'ah of the dawn prayer. The Messenger of Allah, peace and blessings be upon him, stood and lined up with the Muslims, and prayed behind Abd al-Rahman ibn Awf the second rak'ah. Then Abd al-Rahman gave the salutation, and the Prophet, peace and blessings be upon him, stood up to complete his prayer. The Muslims were alarmed and increased their tasbih, because they had preceded the Prophet, peace and blessings be upon him, in the prayer. When the Messenger of Allah, peace and blessings be upon him, finished his salutation, he said to them: "You have done rightly" or "You have done well."

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It was also recorded by Ibn Majah (446) via the chain of Muhammad ibn Humayr, from Ibn Lahi'ah, from him.
It has a supporting witness from the hadith of Laqit ibn Sabirah, which preceded under number (142).
And another from the hadith of Ibn Abbas, recorded by al-Tirmidhi (39) and Ibn Majah (447).

(1) A sound hadith, and this chain is acceptable in follow-up narrations because of Abbad ibn Ziyad, for none narrated from him except al-Zuhri and Makhul. Ibn Hibban mentioned him in "al-Thiqat," and Muslim did not record from him except this single hadith in follow-up narrations. The rest of its narrators are trustworthy. Ibn Shihab: he is Muhammad ibn Muslim al-Zuhri.

150 — Musaddad narrated to us, Yahya — meaning Ibn Sa‘id — narrated to us. (Another chain:)

And Musaddad narrated to us, al-Mu‘tamir narrated to us, from al-Taymi, Bakr narrated to us, from al-Hasan, from Ibn al-Mughirah ibn Shu‘bah, from al-Mughirah ibn Shu‘bah: that the Messenger of Allah, peace and blessings be upon him, performed ablution and wiped over his forelock — he mentioned, over the turban.

He said, from al-Mu‘tamir: I heard my father narrating from Bakr ibn ‘Abd Allah, from al-Hasan, from Ibn al-Mughirah ibn Shu‘bah, from al-Mughirah: that the Prophet of Allah, peace and blessings be upon him, used to wipe over the leather socks, and over his forelock, and over his turban.

Bakr said: And I heard it from Ibn al-Mughirah. (1)

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It was also recorded by Muslim following hadith (421) / (105), and by al-Nasa’i in al-Kubra (165), via al-Zuhri, with this chain. Al-Nasa’i’s narration is abridged.

It is in Musnad Ahmad (18175) and Sahih Ibn Hibban (2224).

It was also recorded in abridged form, without mention of the prayer of ‘Abd al-Rahman ibn ‘Awf, by al-Bukhari (182), Muslim (274) (75), al-Nasa’i (121), and Ibn Majah (545) via Nafi‘ ibn Jubayr, and by al-Tirmidhi (98) via Abu al-Zinad — both from ‘Urwah ibn al-Mughirah, from him. Some of them add more than others.

It was also recorded likewise without mention of the prayer by al-Bukhari (363), (388), and (2918), Muslim (274) (77) and (78), and al-Nasa’i (9585) via Masruq; by Muslim following hadith (421) and al-Nasa’i (82) via Hamzah ibn al-Mughirah; and by Muslim (274) (76) via al-Aswad ibn Hilal — all three from al-Mughirah.

It was also recorded with mention of the prayer by al-Nasa’i (112) via ‘Amr ibn Wahb al-Thaqafi, from al-Mughirah. It is in Musnad Ahmad (18134), and its chain is sound.

The hadith of al-Mughirah will appear in abridged form under numbers (150), (151), (152), and (165).

(1) Its chain is sound. Al-Mu‘tamir: he is Ibn Sulayman ibn Tarkhan al-Taymi, and his teacher here is his father. Bakr: he is Ibn ‘Abd Allah al-Muzani. Al-Hasan: he is al-Basri. And Ibn al-Mughirah: he is Hamzah.

151 - Musaddad narrated to us, saying: ʿĪsā ibn Yūnus narrated to us, saying: My father narrated to me, from al-Shaʿbī, who said: I heard ʿUrwa ibn al-Mughīra ibn Shuʿba mention, from his father, who said:

We were with the Messenger of Allah, peace and blessings be upon him, on one of his journeys, and I had a small water-skin with me. He went out to relieve himself, then returned, and I met him with the water-skin. I poured water over him, and he washed his hands and his face. Then he wanted to bring out his forearms, but he was wearing a woollen cloak of the Roman cloaks with tight sleeves, and they were too tight, so he pulled his arms out from beneath it. Then I reached for his leather socks to remove them, but he said to me: "Leave the leather socks, for I put my feet into them while they were pure." So he wiped over them.

My father said: Al-Shaʿbī said: ʿUrwa bore witness to me on the authority of his father, and his father bore witness on the authority of the Messenger of Allah, peace and blessings be upon him.

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It was also recorded by Muslim (274) (83), al-Tirmidhī (105), and al-Nasāʾī in al-Kubrā (108) via the chain of Yaḥyā ibn Saʿīd, with this isnād.

It was also recorded by Muslim (274) (82) via al-Muʿtamir ibn Sulaymān, with it.

Then he recorded it via al-Muʿtamir's chain, with it, omitting al-Ḥasan — and both are authentic, for Bakr heard it from al-Ḥasan from Ibn al-Mughīra, and also heard it from Ibn al-Mughīra directly.

It was also recorded by Muslim (274) (81) from Muḥammad ibn ʿAbd Allāh ibn Bazīʿ, and al-Nasāʾī (109) from ʿAmr ibn ʿAlī and Ḥumayd ibn Masʿada — all three of them from Yazīd ibn Zurayʿ, from Ḥumayd, from Bakr al-Muzanī, from Ibn al-Mughīra, from his father. Ibn Bazīʿ named Ibn al-Mughīra as ʿUrwa, while ʿAmr ibn ʿAlī and Ḥumayd ibn Masʿada named him Ḥamza. Al-Mizzī said in Tuḥfat al-Ashrāf (11495): Abū Masʿūd said: Thus does Muslim say in the ḥadīth of Ibn Bazīʿ from Ibn Zurayʿ: ʿUrwa ibn al-Mughīra, but others contradicted him and said: Ḥamza ibn al-Mughīra.

It is also in Musnad Aḥmad (18172) and (18234).

See also the preceding narration.

(1) In the two recensions of Ibn Dāsa and Ibn al-Aʿrābī: "rakba" (a riding company).
(2) Its isnād is authentic. ʿĪsā ibn Yūnus: he is the son of Abū Isḥāq al-Sabīʿī, and al-Shaʿbī: he is ʿĀmir ibn Sharāḥīl.

152 — Hudbah ibn Khalid narrated to us, Hammam narrated to us, from Qatadah, from al-Hasan and from Zurarah ibn Awfa, that al-Mughirah ibn Shu'bah said: The Messenger of Allah, peace and blessings be upon him, lagged behind — and he mentioned this story — he said: So we came to the people while 'Abd al-Rahman ibn 'Awf was leading them in the morning prayer. When he saw the Prophet, peace and blessings be upon him, he wanted to step back, but the Prophet gestured to him to continue. He said: So I and the Prophet, peace and blessings be upon him, prayed one rak'ah behind him. When he gave the salutation, the Prophet, peace and blessings be upon him, stood up and prayed the rak'ah that he had missed, and did not add anything to it.

Abu Dawud said: Abu Sa'id al-Khudri, Ibn al-Zubayr, and Ibn 'Umar say: Whoever catches an odd number of the prayer must perform two prostrations of forgetfulness.

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And it was also recorded by al-Bukhari (206), Muslim (274) (79), and (80), and al-Nasa'i in al-Kubra (111) via the chain of al-Sha'bi, with this chain of transmission.
It is also in Musnad Ahmad (18193), and Sahih Ibn Hibban (1326).
See also what preceded under number 149.

(1) Its chain of transmission is sound. Hammam: he is Ibn Yahya al-'Udhi, and Qatadah: he is Ibn Da'amah al-Sadusi, and al-Hasan: he is Ibn Abi al-Hasan Yasar al-Basri.
See also what preceded under number 149.
Al-Mizzi said in Tuhfat al-Ashraf (11492): In the narration of Abu 'Isa al-Ramli from Abu Dawud: from al-Hasan ibn A'yan, from Zurarah ibn Awfa, from al-Mughirah ibn Shu'bah.

(2) This statement of Abu Dawud is not in the two narrations of Ibn Dasah and Ibn al-A'rabi. The meaning of his statement: "Whoever catches an odd number of the prayer" — i.e., he catches with the imam one rak'ah or three rak'ahs of the prayer — must perform two prostrations of forgetfulness. Shams al-Haqq Abadi said, 1/178: Because he sits for the tashahhud with the imam in a place other than the proper place of sitting. A group of scholars held this view, among them 'Ata', Tawus, Mujahid, and Ishaq. This is answered by the fact that the Prophet, peace and blessings be upon him, sat behind 'Abd al-Rahman and did not prostrate, nor did al-Mughirah command it. Also, prostration is only for forgetfulness, and there is no forgetfulness here. Also, following the imam is obligatory, so one does not prostrate for doing it, just as with other obligations.