‘Ammar, Ibn ‘Abbas, Ibn al-Zubayr, Anas, al-Hasan, al-Nakha’i, and Ibn Abi Layla, based on the hadith of Dhu al-Yadayn and the hadith of Ibn Mas'ud regarding discretionary effort (taharri). Thawban narrated that the Messenger of Allah (may Allah bless him and grant him peace) said: "For every act of forgetfulness, there are two prostrations after the taslim." Sa'id narrated it. From ‘Abd Allah ibn Ja'far, he said: The Messenger of Allah (may Allah bless him and grant him peace) said: "Whoever doubts in his prayer, let him prostrate two prostrations after he performs the taslim." Abu Dawud narrated both of them (10).
Our evidence is that it has been established from the Prophet (may Allah bless him and grant him peace) to prostrate both before the taslim and after it in authentic hadiths (11) that are agreed upon. Thus, in what we have mentioned, there is adherence to all the hadiths and a synthesis between them without discarding any of them, and that is mandatory whenever possible. Indeed, the report of the Prophet (may Allah bless him and grant him peace) is an authoritative proof (hujjah) that must be followed and acted upon, and it is not to be abandoned except for an opposing proof equal to it or stronger than it. There is nothing in his prostration after or before the taslim in one scenario that negates his prostration in another scenario in a different instance. The mention of the abrogation (naskh) of the hadith of Dhu al-Yadayn has no basis, for its two narrators, Abu Hurayrah and ‘Imran ibn Husayn, both migrated late. The statement of al-Zuhri is a mursal report and does not necessitate abrogation; for it is possible that the final of the two matters was his prostration before the taslim, due to the forgetfulness occurring at the end of the matter in the instances where his prostration was before the taslim. The hadith of Thawban is narrated by (13) Isma'il ibn ‘Ayyash, and there is weakness in his narration from the people of the Hijaz. As for the hadith of Ibn Ja'far, it contains Ibn Abi Layla, and he is weak. Al-Athram said: Neither of them is established.
Section: In detail of the issues that al-Khiraqi mentioned in this matter:
(10) The first preceded on page 388, and the second is in: Chapter of whoever says after the taslim (meaning prostration of forgetfulness) from the Book of Prayer, Sunan Abi Dawud 1/237. (11) In M: "authentic". (12) In M there is an addition: "no". (13) In M: "its narrator".
مَسْعُودٍ، وعَمًارٍ، وابنِ عَبَّاسٍ، وابنِ الزُّبَيْرِ، وأنَسٍ، والحسنِ، والنَّخَعِيِّ، وابنِ أبي لَيْلَى؛ لِحَدِيثِ ذِى اليَدَيْنِ، وحَدِيثِ ابْنِ مَسْعُودٍ في التَّحَرِّى. ورَوَى ثَوْبَانُ، قال: قال رَسُولُ اللهِ -صلى اللَّه عليه وسلم-: "لِكُلِّ سَهْوٍ سَجْدَتَانِ بعد التَّسْلِيمِ". روَاهُ سَعِيدٌ. وعن عبدِ اللهِ بنِ جَعْفَرٍ قال: قال رسولُ اللهِ -صلى اللَّه عليه وسلم-: "مَنْ شَكَّ في صَلَاتِه فَلْيَسْجُد سَجْدَتَيْنِ بعد ما يُسَلِّمُ". رَوَاهما أبو دَاوُدَ (١٠). ولَنا، أنَّه قد ثَبَتَ عن النَّبِيِّ -صلى اللَّه عليه وسلم- السُّجُودُ قبل السَّلَامِ، وبَعْدَه في أحادِيثَ صِحَاحٍ (١١)، مُتَّفَقٌ علها، ففيما ذَكَرْناه عَمَلٌ بالأحادِيث كُلِّها، وجَمْعٌ بينها، مِن غيرِ تَرْكِ شيءٍ منها، وذلك واجِبٌ مهما أمْكَنَ، فإنَّ خَبَرَ النَّبِيِّ -صلى اللَّه عليه وسلم- حُجَّةٌ يَجِبُ المَصِيرُ إليه، والعملُ به، ولا يُتْرَكُ إلَّا لِمُعَارِضٍ مِثْلِه، أو أقْوَى منه، وليس في سُجُودِه، بعدَ السَّلام أو قَبْلَه، في صُورَةٍ، ما يَنْفِى سُجُودَه في صُورَةٍ أُخْرَى في غير ذلك المَوْضِعِ، وذِكْرُ نَسْخِ حديثِ ذىِ اليَدَيْنِ لا وَجْهَ له، فإنَّ رَاوِيَيْه أبا هُرَيْرَةَ وعِمْرَانَ بن حُصَيْنٍ هِجْرَتُهما مُتأخِّرَةٌ. وقَوْلُ الزُّهْرِيِّ، مُرْسَلٌ. لا يَقْتَضِى نَسْخًا، فإنه (١٢) يجوزُ أن يكونَ آخِرُ الأَمْرَيْنِ سُجُودَه قبلَ السَّلَامِ؛ لِوُقُوعِ السَّهْوِ في آخِرِ الأمْرِ فيما سُجُودُه قبلَ السَّلَامِ. وحديثُ ثَوْبانَ يَرْوِيه (١٣) إسْمَاعِيلُ بنُ عَيَّاشٍ، وفي رِوَايَتِه عن أَهْلِ الحِجَازِ ضَعْفٌ. وحَدِيثُ ابْنِ جَعْفَرٍ فيه ابْنُ أبِى لَيْلَى، وهو ضَعِيفٌ. وقال الأَثْرَمُ: لا يَثْبُتُ واحِدٌ منهما.
فصل: في تَفْصِيلِ المسائِلِ التي ذكرَها الْخِرَقِيُّ، في هذه المسألةِ:
(١٠) تقدم الأول في صفحة ٣٨٨، والثاني، في: باب من قال بعد التسليم (أي سجود السهو): من كتاب الصلاة. سنن أبي داود ١/ ٢٣٧.(١١) في م: "صحيحة".(١٢) في م زيادة: "لا".(١٣) في م: "راويه".
