The Book of Mosques and Places of Prayer-05b
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The reciter: And Abu Bakr ibn Abi Shaybah and Zuhayr ibn Harb both narrated to us from Ibn 'Ulayyah. Zuhayr said: Isma'il ibn Ibrahim narrated to us from Khalid from Abu Qilabah from Abu al-Muhallab from Imran ibn Husayn: Mishkat al-Masabih 1021.
The Shaykh : The apparent context of this narration indicates that this is a second incident, distinct from the incident of Abu Hurayrah. There is no objection to the possibility that the one who alerted him in the first incident was the man with the long arms, and likewise in the second incident. However, Abu Hurayrah's statement, "I was informed that Imran ibn Husayn said: then he said the taslim," when mentioning the two prostrations, suggests that it is one single incident. In that case, a problem arises, a major problem. First: this narration mentions that it was the 'Asr prayer, which is easy, as it can be reconciled with the hadith of Abu Hurayrah, in which he said: the hadith came in stating that it was one of the two evening prayers, and 'Asr is suitable to be that one. We have resolved this problem. The second problem: he said the taslim in three rak'ahs, whereas in the hadith of Abu Hurayrah, he said the taslim in two rak'ahs, and this requires reconciling the two. Third: in the hadith of Imran, he entered the house, he stood up and entered his house, whereas in the hadith of Abu Hurayrah, he did not leave the mosque, but he moved forward to a known wooden platform and leaned on it, etc.
This clear difference strengthens the view that they are two separate incidents. The response to the statement, "I was informed that Imran ibn Husayn said: then he said the taslim," is that it means: in an incident like this one, not in this specific incident itself, and the problem is resolved. This is because the contradictions between the hadith of Imran and the hadith of Abu Hurayrah are fundamental and strong, so attributing them to multiple incidents is preferable to attempting a forced reconciliation.
Among the benefits of this hadith, in addition to what has been mentioned previously, is that speaking after the taslim while forgetting does not invalidate the prayer, even if it is speech between humans, because the Prophet (peace and blessings be upon him) spoke, and the man with the long arms spoke, and the Companions spoke. But it is asked: why did they not invalidate the prayer? We say: because they spoke while believing that the prayer had been completed. For this reason, the Messenger would ask them. If someone says: The Prophet (peace and blessings be upon him) asked them, "Is the man with the long arms telling the truth?" and they said, "Yes," after they had learned that the prayer had not been completed, the answer is: it has been reported in this hadith that some of them gestured and some of them spoke, saying, "Yes." As for the one who gestured, there is no doubt that gesturing does not invalidate the prayer. As for those who spoke, they spoke based on the assumption that they did not know that speaking in such a situation invalidates the prayer, so they are excused due to their ignorance.
Among the benefits of this hadith is also that leaving the mosque does not prevent building one part of the prayer upon another. But is it required that the return be after a short period, or if he does not remember until after a long period, does he build upon it? The majority of scholars are of the opinion that he must remember it within a short period, due to the condition of continuity, and that if the time is long, he must restart the prayer. Some scholars said: he builds upon it even if the period is long, but out of caution, he does not build upon it if the period is long, and the reference for this is custom.
that God’s Messenger prayed the afternoon prayer and gave the salutation at the end of three rak'as, then went into his house. A man called al-Khirbaq who had long arms got up and went to him, and addressing him mentioned to him what he had done. He came out angrily trailing his cloak, and when he came to the people he asked, “Is this man telling the truth?” When they told him that he was, he prayed a rak‘a , then gave the salutation, then made two prostrations, then gave the salutation
أن رسول الله صلى الله عليه وسلم صلى في ثلاث ركعات ثم دخل منزله فقام إليه رجل يقال له الخرباق وكان في يديه طول فقال يا رسول الله فذكر له صنيعه وخرج غضبان يجر رداءه حتى انتهى إلى الناس فقال : أصدق هذا ؟ قالوا نعم فصلى ركعة ثم سلم ثم سجد سجدتين ثم سلمThe Shaykh : The apparent context of this narration indicates that this is a second incident, distinct from the incident of Abu Hurayrah. There is no objection to the possibility that the one who alerted him in the first incident was the man with the long arms, and likewise in the second incident. However, Abu Hurayrah's statement, "I was informed that Imran ibn Husayn said: then he said the taslim," when mentioning the two prostrations, suggests that it is one single incident. In that case, a problem arises, a major problem. First: this narration mentions that it was the 'Asr prayer, which is easy, as it can be reconciled with the hadith of Abu Hurayrah, in which he said: the hadith came in stating that it was one of the two evening prayers, and 'Asr is suitable to be that one. We have resolved this problem. The second problem: he said the taslim in three rak'ahs, whereas in the hadith of Abu Hurayrah, he said the taslim in two rak'ahs, and this requires reconciling the two. Third: in the hadith of Imran, he entered the house, he stood up and entered his house, whereas in the hadith of Abu Hurayrah, he did not leave the mosque, but he moved forward to a known wooden platform and leaned on it, etc.
This clear difference strengthens the view that they are two separate incidents. The response to the statement, "I was informed that Imran ibn Husayn said: then he said the taslim," is that it means: in an incident like this one, not in this specific incident itself, and the problem is resolved. This is because the contradictions between the hadith of Imran and the hadith of Abu Hurayrah are fundamental and strong, so attributing them to multiple incidents is preferable to attempting a forced reconciliation.
Among the benefits of this hadith, in addition to what has been mentioned previously, is that speaking after the taslim while forgetting does not invalidate the prayer, even if it is speech between humans, because the Prophet (peace and blessings be upon him) spoke, and the man with the long arms spoke, and the Companions spoke. But it is asked: why did they not invalidate the prayer? We say: because they spoke while believing that the prayer had been completed. For this reason, the Messenger would ask them. If someone says: The Prophet (peace and blessings be upon him) asked them, "Is the man with the long arms telling the truth?" and they said, "Yes," after they had learned that the prayer had not been completed, the answer is: it has been reported in this hadith that some of them gestured and some of them spoke, saying, "Yes." As for the one who gestured, there is no doubt that gesturing does not invalidate the prayer. As for those who spoke, they spoke based on the assumption that they did not know that speaking in such a situation invalidates the prayer, so they are excused due to their ignorance.
Among the benefits of this hadith is also that leaving the mosque does not prevent building one part of the prayer upon another. But is it required that the return be after a short period, or if he does not remember until after a long period, does he build upon it? The majority of scholars are of the opinion that he must remember it within a short period, due to the condition of continuity, and that if the time is long, he must restart the prayer. Some scholars said: he builds upon it even if the period is long, but out of caution, he does not build upon it if the period is long, and the reference for this is custom.