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الفتح الربانی
Fath al-Rabbani
أبواب صفة الصلاةChapters on the Description of Prayer
بَابُ الْقِرَاءَةِ فِي الظُّهْرِ وَالْعَصْرِChapter on Recitation in Dhuhr and Asr
Hadith 1625
اُردوEn
عَنْ أَبِي الْعَالِيَةِ قَالَ: اجْتَمَعَ ثَلَاثُونَ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَقَالُوا: أَمَّا مَا يَجْهَرُ فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بِالْقِرَاءَةِ فَقَدْ عَلِمْنَاهُ، وَمَا لَا يَجْهَرُ فِيهِ فَلَا نَقِيسُ بِمَا يَجْهَرُ بِهِ، قَالَ: فَاجْتَمَعُوا فَمَا اخْتَلَفَ مِنْهُمْ اثْنَانِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ كَانَ يَقْرَأُ فِي صَلَاةِ الظُّهْرِ قَدْرَ ثَلَاثِينَ آيَةً فِي الرَّكْعَتَيْنِ الْأُوْلَيَيْنِ فِي كُلِّ رَكْعَةٍ، وَفِي الرَّكْعَتَيْنِ الْأُخْرَيَيْنِ قَدْرَ النِّصْفِ مِنْ ذَلِكَ، وَيَقْرَأُ فِي الْعَصْرِ فِي الْأُوْلَيَيْنِ بِقَدْرِ النِّصْفِ مِنْ قِرَاءَتِهِ فِي الرَّكْعَتَيْنِ الْأُوْلَيَيْنِ مِنَ الظُّهْرِ، وَفِي الْأُخْرَيَيْنِ قَدْرَ النِّصْفِ مِنْ ذَلِكَ
Abu Al-Aliyah says: Thirty companions gathered and they said: We know (the prayers) in which the Messenger of Allah, peace and blessings be upon him, recited aloud, but as for those prayers in which he did not recite aloud, we do not make an analogy with the prayers in which he recited aloud. Then they all agreed upon this matter, and not even two among them differed, that the Messenger of Allah, peace and blessings be upon him, used to recite in the first two rak'ahs of the Zuhr prayer the equivalent of thirty verses, and in the last two rak'ahs half of that amount, and in the first two rak'ahs of the Asr prayer, half of what he recited in the first two rak'ahs of Zuhr, and in its last two rak'ahs, half of that amount.
Brief Explanation
Benefits: … Regarding the amount of recitation in Dhuhr and Asr, the aforementioned and other various narrations have been transmitted; from some, evidence of a lengthy amount is found, and from others, a shorter amount. Imam Nawawi, after reviewing this situation, said: The scholars are of the opinion that the Messenger of Allah (sallallahu alayhi wa sallam) would lengthen or shorten (the prayer) by observing the condition of the worshippers. If the followers preferred a long prayer and neither the Prophet (sallallahu alayhi wa sallam) nor they had any pressing engagement, then the standing (qiyam) would be prolonged. Otherwise, brevity would be taken into consideration. Sometimes it would also happen that the Prophet (sallallahu alayhi wa sallam) intended to have a lengthy standing, but due to the emergence of an excuse, a shorter standing would be preferred—for example, hearing the sound of a child crying, … . In summary, due to the presence of the sick, the weak, and those with needs, preference should be given to lightening (the prayer); if these reasons are absent, then lengthening may be adopted.
