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الفتح الربانی
Fath al-Rabbani
أبواب صفة الصلاةChapters on the Description of Prayer
بَابُ السَّكَتَاتِ بَعْدَ تَكْبِيرَةِ الْأَحْرَامِ وَقَبْلَ الْقِرَاءَةِ وَبَعْدَ قَوْلِهِ وَلَا الضَّالِّينَ وَبَعْدَ السُّورَةِ قَبْلَ الرُّكُوعِChapter on Pauses After the Opening Takbir, Before Recitation, After "Nor the Lost," and After the Surah Before Bowing
Hadith 1549
اُردوEn
(وَمِنْ طَرِيقٍ ثَالِثٍ) حَدَّثَنَا عَبْدُ اللَّهِ حَدَّثَنِي أَبِي ثَنَا عَفَّانُ ثَنَا يَزِيدُ بْنُ زُرَيْعٍ عَنْ يُونُسَ قَالَ: وَإِذَا فَرَغَ مِنْ قِرَاءَةِ السُّورَةِ
(Third chain) When Sayyiduna Samurah (may Allah be pleased with him) finished the recitation of the Surah, he would pause (remain silent).
Brief Explanation
Benefits: … The authenticity of the three pauses. The pause after the opening takbir (takbir tahrimah) and before the recitation is established from the hadith in Bukhari and Muslim. Regarding the remaining pauses, a well-known difference of opinion has existed among the scholars. The author of Fawaidn has also discussed the authenticity of the other two pauses. However, in the referencing of the hadith under study, it has been declared mursal due to the absence of evidence for hearing (sama‘) from Hasan to Samurah. Some scholars consider the hearing of Hasan al-Basri from Samurah to be established. But Allamah Nasir al-Din al-Albani has stated that the real weakness here is that Hasan al-Basri was a mudallis, and he narrates with ‘an‘anah (using "from"), without explicitly stating hearing (sama‘). And among the hadith scholars, the principle is that a hadith with ‘an‘anah from a mudallis is not considered authoritative. (For further details, see: Hidayat al-Ruwat, research by al-Albani rahimahullah, hadith number: 2/782) (Abdullah Rafiq)
Those scholars who consider this hadith authentic argue that even the mu‘an‘an (with ‘an‘anah) narrations of Hasan from Samurah are authentic, because this narration is from a book, which is either by way of munawalah, or ijazah, or by way of wijadah, and all three forms are considered valid by the hadith scholars, provided that the attribution of the book is correctly established and the copy is also authentic and reliable. (See: Muqaddimah Ibn al-Salah with the commentary of al-‘Iraqi, pages 200 to 202) The presence of Samurah radi Allahu anhu’s book with Hasan al-Basri is established by sound proofs. From this book, Hasan al-Basri heard one hadith (the hadith of ‘aqiqah) from Sayyiduna Samurah radi Allahu anhu; therefore, the other pauses in prayer should also be observed. (From ‘Arifi)
The commentators have stated the reason for the pause before bowing (ruku‘) is so that there is a separation between the recitation and the takbir, and so that the imam may take a brief breath.
Those scholars who consider this hadith authentic argue that even the mu‘an‘an (with ‘an‘anah) narrations of Hasan from Samurah are authentic, because this narration is from a book, which is either by way of munawalah, or ijazah, or by way of wijadah, and all three forms are considered valid by the hadith scholars, provided that the attribution of the book is correctly established and the copy is also authentic and reliable. (See: Muqaddimah Ibn al-Salah with the commentary of al-‘Iraqi, pages 200 to 202) The presence of Samurah radi Allahu anhu’s book with Hasan al-Basri is established by sound proofs. From this book, Hasan al-Basri heard one hadith (the hadith of ‘aqiqah) from Sayyiduna Samurah radi Allahu anhu; therefore, the other pauses in prayer should also be observed. (From ‘Arifi)
The commentators have stated the reason for the pause before bowing (ruku‘) is so that there is a separation between the recitation and the takbir, and so that the imam may take a brief breath.
