سنن ابي داود
Abu Dawud
أبواب تفريع استفتاح الصلاةPrayer (Tafarah Abwab Estaftah Assalah)
باب السَّكْتَةِ عِنْدَ الاِفْتِتَاحِChapter: Remaining Silent After The Beginning Of The Prayer.
Hadith 780
اُردوEn
حَدَّثَنَا ابْنُ الْمُثَنَّى ، حَدَّثَنَا عَبْدُ الْأَعْلَى ، حَدَّثَنَا سَعِيدٌ بِهَذَا ، قَالَ : عَنْ قَتَادَةَ ، عَنْ الْحَسَنِ ، عَنْ سَمُرَةَ ، قَالَ : " سَكْتَتَانِ حَفِظْتُهُمَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ فِيهِ : قَالَ سَعِيدٌ : قُلْنَا لِقَتَادَةَ : مَا هَاتَانِ السَّكْتَتَانِ ؟ قَالَ : إِذَا دَخَلَ فِي صَلَاتِهِ وَإِذَا فَرَغَ مِنَ الْقِرَاءَةِ ، ثُمَّ قَالَ بَعْدُ : وَإِذَا قَالَ : غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ سورة الفاتحة آية 7 " .
Narrated Samurah ibn Jundub: I remember from the Messenger of Allah ﷺ two periods of silence. Saeed said: We asked Qatadah: What are those two periods of silence? He said: (one) when he began his prayer, and (one) when he finished the recitation. Then he added: When he finished reciting (the closing verse of the Fatihah): "Not of those with whom Thou art angry, nor of who go astray. "
Explanation & Benefits
Shaykh Umar Farooq Saeedi
780. Commentary:
The aforementioned hadith is narrated with the chain “hasan from Samurah bin Jundub.” There is a difference of opinion regarding his (Samurah’s) hearing (sama‘) from him. Imam Tirmidhi rahimahullah, due to this difference, has termed this hadith as hasan. According to Ahmad Muhammad Shakir, the commentator and verifier of Jami‘ Tirmidhi, Hasan (al-Basri) rahimahullah’s hearing from Samurah radi Allahu anhu is established; therefore, he has declared this hadith to be sahih. Other researchers (including Shaykh Zubair Ali Zai rahimahullah) also consider this hadith to be sahih. Thus, the permissibility of the pauses (saktat) is established from these ahadith. However, Shaykh al-Albani rahimahullah has considered the aforementioned ahadith to be weak. Therefore, according to him, in the most authentic ahadith, there is only one agreed-upon pause (saktah), that is, after the opening takbir (takbir tahrimah) in which the opening supplication (thana) is recited. As for the other pauses mentioned in these narrations, these are merely “stoppings” (tawaqqufat). The imams have considered them recommended (mustahabb), and there is also a need for them so that the end of al-Fatihah, the saying of amin, the beginning and end of the second recitation, and then the pronouncement of takbir for bowing (ruku‘) are made clear.
The aforementioned hadith is narrated with the chain “hasan from Samurah bin Jundub.” There is a difference of opinion regarding his (Samurah’s) hearing (sama‘) from him. Imam Tirmidhi rahimahullah, due to this difference, has termed this hadith as hasan. According to Ahmad Muhammad Shakir, the commentator and verifier of Jami‘ Tirmidhi, Hasan (al-Basri) rahimahullah’s hearing from Samurah radi Allahu anhu is established; therefore, he has declared this hadith to be sahih. Other researchers (including Shaykh Zubair Ali Zai rahimahullah) also consider this hadith to be sahih. Thus, the permissibility of the pauses (saktat) is established from these ahadith. However, Shaykh al-Albani rahimahullah has considered the aforementioned ahadith to be weak. Therefore, according to him, in the most authentic ahadith, there is only one agreed-upon pause (saktah), that is, after the opening takbir (takbir tahrimah) in which the opening supplication (thana) is recited. As for the other pauses mentioned in these narrations, these are merely “stoppings” (tawaqqufat). The imams have considered them recommended (mustahabb), and there is also a need for them so that the end of al-Fatihah, the saying of amin, the beginning and end of the second recitation, and then the pronouncement of takbir for bowing (ruku‘) are made clear.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 780
