سنن ابي داود
Abu Dawud
كتاب صلاة الاستسقاءThe Book Of The Prayer For Rain (Kitab al-Istisqa)
باب مَنْ قَالَ أَرْبَعُ رَكَعَاتٍChapter: Whoever Said That It Should Be Prayed With Four Rak’ahs.
Hadith 1184
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ ، حَدَّثَنَا زُهَيْرٌ ، حَدَّثَنَا الْأَسْوَدُ بْنُ قَيْسٍ ، حَدَّثَنِي ثَعْلَبَةُ بْنُ عِبَادٍ الْعَبْدِيُّ مِنْ أَهْلِ الْبَصْرَةِ ، أَنَّهُ شَهِدَ خُطْبَةً يَوْمًا لِسَمُرَةَ بْنِ جُنْدُبٍ ، قَالَ : قَالَ سَمُرَةُ : بَيْنَمَا أَنَا وَغُلَامٌ مِنْ الْأَنْصَارِ نَرْمِي غَرَضَيْنِ لَنَا حَتَّى إِذَا كَانَتِ الشَّمْسُ قِيدَ رُمْحَيْنِ أَوْ ثَلَاثَةٍ فِي عَيْنِ النَّاظِرِ مِنَ الْأُفُقِ اسْوَدَّتْ حَتَّى آضَتْ كَأَنَّهَا تَنُّومَةٌ ، فَقَالَ أَحَدُنَا لِصَاحِبِهِ : انْطَلِقْ بِنَا إِلَى الْمَسْجِدِ ، فَوَاللَّهِ لَيُحْدِثَنَّ شَأْنُ هَذِهِ الشَّمْسِ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أُمَّتِهِ حَدَثًا ، قَالَ : فَدَفَعْنَا ، فَإِذَا هُوَ بَارِزٌ " فَاسْتَقْدَمَ ، فَصَلَّى ، فَقَامَ بِنَا كَأَطْوَلِ مَا قَامَ بِنَا فِي صَلَاةٍ قَطُّ لَا نَسْمَعُ لَهُ صَوْتًا ، قَالَ : ثُمَّ رَكَعَ بِنَا كَأَطْوَلِ مَا رَكَعَ بِنَا فِي صَلَاةٍ قَطُّ لَا نَسْمَعُ لَهُ صَوْتًا ، ثُمَّ سَجَدَ بِنَا كَأَطْوَلِ مَا سَجَدَ بِنَا فِي صَلَاةٍ قَطُّ لَا نَسْمَعُ لَهُ صَوْتًا ، ثُمَّ فَعَلَ فِي الرَّكْعَةِ الْأُخْرَى مِثْلَ ذَلِكَ ، قَالَ : فَوَافَقَ تَجَلِّي الشَّمْسُ جُلُوسَهُ فِي الرَّكْعَةِ الثَّانِيَةِ ، قَالَ : ثُمَّ سَلَّمَ ، ثُمَّ قَامَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ، وَشَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَشَهِدَ أَنَّهُ عَبْدُهُ وَرَسُولُهُ " ، ثُمَّ سَاقَ أَحْمَدُ بْنُ يُونُسَ خُطْبَةَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .
Narrated Samurah ibn Jundub: When, a boy from the Ansar and I were shooting (arrows) towards two of our targets, the sun was sighted by the people at the height of two or three lances above the horizon. It became black like the black herb called tannumah. One of us said to his companion: Let us go to the mosque; by Allah, this incident of the sun will surely bring something new in the community of the Messenger of Allah ﷺ. As we reached it, we suddenly saw that he (the Prophet) had already come out (of his house). He stepped forward for a long time as much as he could do so in the prayer. But we did not hear his voice. He then performed a bowing and prolonged it as much as he could do in the prayer. But we did not hear his voice. He then prostrated himself with us and prolonged it which he never did in the prayer before. But we did not hear his voice. He then did similarly in the second rak'ah. The sun became bright when he sat after the second rak'ah. Then he uttered the salutation. He then stood up, praised Allah, and extolled Him, and testified that there was no god but Allah and testified that he was His servant and Messenger. Ahmad ibn Yunus then narrated the address of the Prophet ﷺ.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1184. Commentary:
In this narration, it is mentioned that there was one bowing (ruku‘) in each unit (rak‘ah), and that the recitation (qira’ah) was not audible. The Hanafi school bases its position on this hadith. However, the narrations in which two bowings are mentioned in each unit are found in the two Sahihs (al-Bukhari and Muslim), and in terms of chain of transmission, these narrations are stronger than this narration of Abu Dawud. Secondly, when there is an addition in a narration from trustworthy narrators, it is accepted. In this way, the addition of audible (jahr) recitation is also established from authentic narrations. Therefore, in the prayer of eclipse (salat al-kusuf), the recitation should also be audible, and there should be at least two bowings (ruku‘) in each unit; this is preferable.
In this narration, it is mentioned that there was one bowing (ruku‘) in each unit (rak‘ah), and that the recitation (qira’ah) was not audible. The Hanafi school bases its position on this hadith. However, the narrations in which two bowings are mentioned in each unit are found in the two Sahihs (al-Bukhari and Muslim), and in terms of chain of transmission, these narrations are stronger than this narration of Abu Dawud. Secondly, when there is an addition in a narration from trustworthy narrators, it is accepted. In this way, the addition of audible (jahr) recitation is also established from authentic narrations. Therefore, in the prayer of eclipse (salat al-kusuf), the recitation should also be audible, and there should be at least two bowings (ruku‘) in each unit; this is preferable.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1184
Shaykh Dr. Abdur Rahman Freywai
Commentary: 1؎ :
Firstly, this hadith is weak.
Secondly, "not hearing the voice" could also be because Samurah radi Allahu anhu was standing far from the Prophet sallallahu alayhi wa sallam.
Note:
(In the chain, 'Tha‘labah' is weak in hadith.)
Firstly, this hadith is weak.
Secondly, "not hearing the voice" could also be because Samurah radi Allahu anhu was standing far from the Prophet sallallahu alayhi wa sallam.
Note:
(In the chain, 'Tha‘labah' is weak in hadith.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 562
Maulana Ataullah Sajid
Benefit:
In the preceding ahadith, there is mention of lengthy recitation.
And from the apparent wording of the hadith, it seems that this recitation was audible (jahrī).
In the preceding ahadith, there is mention of lengthy recitation.
And from the apparent wording of the hadith, it seems that this recitation was audible (jahrī).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1264
Hafiz Muhammad Ameen
1485. Commentary:
➊ “We could not hear your voice.” This does not mean that you did not recite aloud, but rather it is a negation of their own hearing—that the gathering was so large and we were so far away that your voice did not reach us. In reality, these words indicate that you were reciting aloud (jahr), but we could not hear it.
➋ In this narration, only one bowing (ruku‘) and one prostration (sajdah) are mentioned. In fact, this narration is concise. The purpose is to express the length of the bowing and prostration, not to state their number. In reality, there were two bowings and two prostrations, as is explicitly mentioned in other well-known narrations; otherwise, no one holds the view of there being only one prostration. Furthermore, according to some researchers, this narration is weak. In that case, the above reconciliation is not necessary. For further details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 17/5.9, and Da‘if Sunan al-Nasa’i, no. 1483, and Sunan Ibn Majah with the verification of Dr. Bashar ‘Awwad, hadith: 1264)
➊ “We could not hear your voice.” This does not mean that you did not recite aloud, but rather it is a negation of their own hearing—that the gathering was so large and we were so far away that your voice did not reach us. In reality, these words indicate that you were reciting aloud (jahr), but we could not hear it.
➋ In this narration, only one bowing (ruku‘) and one prostration (sajdah) are mentioned. In fact, this narration is concise. The purpose is to express the length of the bowing and prostration, not to state their number. In reality, there were two bowings and two prostrations, as is explicitly mentioned in other well-known narrations; otherwise, no one holds the view of there being only one prostration. Furthermore, according to some researchers, this narration is weak. In that case, the above reconciliation is not necessary. For further details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 17/5.9, and Da‘if Sunan al-Nasa’i, no. 1483, and Sunan Ibn Majah with the verification of Dr. Bashar ‘Awwad, hadith: 1264)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1485
Hafiz Muhammad Ameen
1496. Commentary: For a detailed discussion of this issue, see the benefits and issues under hadith number 1482 and 1485.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1496
