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سنن دارمي
Darimi
من كتاب الصللاةFrom the Book of Prayer
باب قَدْرِ كَمْ كَانَ يَمْكُثُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ مَا يَرْفَعُ رَأْسَهُ:Chapter: How long the Prophet stayed after rising from prostration
Hadith 1371
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ هِلَالِ بْنِ حُمَيْدٍ الْوَزَّانِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ الْبَرَاءِ، قَالَ: "رَمَقْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي صَلَاتِهِ فَوَجَدْتُ قِيَامَهُ، وَرَكْعَتَهُ، وَاعْتِدَالَهُ بَعْدَ الرَّكْعَةِ، فَسَجْدَتَهُ، فَجِلْسَتَهُ بَيْنَ السَّجْدَتَيْنِ، فَسَجْدَتَهُ، فَجِلْسَتَهُ بَيْنَ التَّسْلِيمِ وَالِانْصِرَافِ، قَرِيبًا مِنْ السَّوَاءِ" . قَالَ أَبُو مُحَمَّد: هِلَالُ بْنُ حُمَيْدٍ: أُرَى أَبُو حُمَيْدٍ الْوَزَّانُ.
Sayyiduna Bara’ bin Azib (may Allah be pleased with both of them) said: I observed the prayer of the Messenger of Allah (peace and blessings be upon him), and I found his standing, his bowing, then standing straight after bowing, then his prostration, and his sitting between the two prostrations, then his prostration, and the sitting between the salutation and turning away, to be almost equal in duration. Abu Muhammad (Imam Darimi), may Allah have mercy on him, said: Bilal bin Humaid, in my opinion, is Abu Humayd al-Wazzan.
Brief Explanation
(Commentary on Hadiths 1369 to 1371)
From this hadith, it is understood that the bowing (ruku‘), standing after bowing (qawmah), prostration (sujud), and sitting between the two prostrations (qa‘dah bayna as-sajdatayn)—these four pillars were approximately equal in duration during the pauses.
It is mentioned in Sahih al-Bukhari that except for the standing (qiyam) and the tashahhud, that is, the pause after the opening takbir (takbir al-tahrimah) and the pause for tashahhud, these were relatively longer than the aforementioned four pillars.
In the hadith of Sayyiduna Anas radi Allahu anhu, it is stated that the pause while standing after bowing (qawmah) was so lengthy that someone would think perhaps the Messenger of Allah sallallahu alayhi wa sallam had forgotten to go into prostration. Similarly, the pause between the two prostrations was also lengthy, and this is the moderation (i‘tidal) of the pillars.
Now, those people who, after raising their heads from bowing, immediately fall into prostration, or after raising their heads from prostration, quickly peck down for the second prostration, should reflect: does this correspond to the prayer of the Messenger of Allah sallallahu alayhi wa sallam? Whereas the command is: “Pray as you have seen me pray.”
Al-hadith
From this hadith, it is understood that the bowing (ruku‘), standing after bowing (qawmah), prostration (sujud), and sitting between the two prostrations (qa‘dah bayna as-sajdatayn)—these four pillars were approximately equal in duration during the pauses.
It is mentioned in Sahih al-Bukhari that except for the standing (qiyam) and the tashahhud, that is, the pause after the opening takbir (takbir al-tahrimah) and the pause for tashahhud, these were relatively longer than the aforementioned four pillars.
In the hadith of Sayyiduna Anas radi Allahu anhu, it is stated that the pause while standing after bowing (qawmah) was so lengthy that someone would think perhaps the Messenger of Allah sallallahu alayhi wa sallam had forgotten to go into prostration. Similarly, the pause between the two prostrations was also lengthy, and this is the moderation (i‘tidal) of the pillars.
Now, those people who, after raising their heads from bowing, immediately fall into prostration, or after raising their heads from prostration, quickly peck down for the second prostration, should reflect: does this correspond to the prayer of the Messenger of Allah sallallahu alayhi wa sallam? Whereas the command is: “Pray as you have seen me pray.”
Al-hadith
