Hadith 1485
اُردوEn
أَخْبَرَنَا هِلَالُ بْنُ الْعَلَاءِ بْنِ هِلَالٍ ، قال : حَدَّثَنَا الْحُسَيْنُ بْنُ عَيَّاشٍ ، قال : حَدَّثَنَا زُهَيْرٌ ، قال : حَدَّثَنَا الْأَسْوَدُ بْنُ قَيْسٍ ، قال : حَدَّثَنِي ثَعْلَبَةُ بْنُ عَبَّادٍ الْعَبْدِيُّ مِنْ أَهْلِ الْبَصْرَةِ ، أَنَّهُ شَهِدَ خُطْبَةً يَوْمًا لِسَمُرَةَ بْنِ جُنْدُبٍ , فَذَكَرَ فِي خُطْبَتِهِ حَدِيثًا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , قَالَ سَمُرَةُ بْنُ جُنْدُبٍ : بَيْنَا أَنَا يَوْمًا وَغُلَامٌ مِنَ الْأَنْصَارِ نَرْمِي غَرَضَيْنِ لَنَا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , حَتَّى إِذَا كَانَتِ الشَّمْسُ قِيدَ رُمْحَيْنِ أَوْ ثَلَاثَةٍ فِي عَيْنِ النَّاظِرِ مِنَ الْأُفُقِ اسْوَدَّتْ ، فَقَالَ أَحَدُنَا لِصَاحِبِهِ : انْطَلِقْ بِنَا إِلَى الْمَسْجِدِ , فَوَاللَّهِ لَيُحْدِثَنَّ شَأْنُ هَذِهِ الشَّمْسِ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أُمَّتِهِ , حَدَثًا قَالَ : فَدَفَعْنَا إِلَى الْمَسْجِدِ , قَالَ : فَوَافَيْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ خَرَجَ إِلَى النَّاسِ , قَالَ : " فَاسْتَقْدَمَ فَصَلَّى فَقَامَ كَأَطْوَلِ قِيَامٍ قَامَ بِنَا فِي صَلَاةٍ قَطُّ مَا نَسْمَعُ لَهُ صَوْتًا ، ثُمَّ رَكَعَ بِنَا كَأَطْوَلِ رُكُوعٍ مَا رَكَعَ بِنَا فِي صَلَاةٍ قَطُّ مَا نَسْمَعُ لَهُ صَوْتًا ، ثُمَّ سَجَدَ بِنَا كَأَطْوَلِ سُجُودٍ مَا سَجَدَ بِنَا فِي صَلَاةٍ قَطُّ لَا نَسْمَعُ لَهُ صَوْتًا ، ثُمَّ فَعَلَ ذَلِكَ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ , قَالَ : فَوَافَقَ تَجَلِّي الشَّمْسِ جُلُوسَهُ فِي الرَّكْعَةِ الثَّانِيَةِ , فَسَلَّمَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ , وَشَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَشَهِدَ أَنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ , مُخْتَصَرٌ .
´Tha'labah bin 'Abbad Al-'Abdi from the people of Al-Basrah narrated that:` He attended a Khutbah one day that was delivered by Samurah bin Jundub. In his Khutbah he mentioned a hadith from the Messenger of Allah (ﷺ). Samurah bin Jundub said: "One day a boy from among the Ansar and I were shooting at two targets of ours, during the time of the Messenger of Allah (ﷺ), when the sun was at a height of two or three spears as it appears to one who is looking at the horizon. The sun turned black, and we said to one another, let us go to the masjid, for by Allah (SWT) this must herald some event concerning the Messenger of Allah (ﷺ) and his ummah. We went to the masjid and we saw the Messenger of Allah (ﷺ) coming out to the people. He went forward and prayed. He stood for the longest time that he had ever stood in any prayer in which he led us, but we did not hear him saying anything. Then he bowed for the longest time that he had ever bowed in any prayer in which he led us, but we did not hear him saying anything. Then he prostrated for the longest time that he had ever prostrated in any prayer in which he led us, but we did not hear him saying anything. The he did likewise in the second rak'ah. And the eclipse ended as he was sitting at the end of the second rak'ah. The he said the salam, then he praised and glorified Allah (SWT), and bore witness that there is none worthy of worship but Allah (SWT) and he bore witness that he was the slave and Messenger of Allah." Narrated in abridged form.
Related hadith on this topic
Explanation & Benefits
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
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
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
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
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
