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سنن دارمي
Darimi
من كتاب الصللاةFrom the Book of Prayer
باب صِفَةِ صَلاَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:Chapter: Description of the Prophet’s prayer
Hadith 1514
اُردوEn
حَدَّثَنَا إِسْحَاق بْنُ إِبْرَاهِيمَ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ بْنِ أَوْفَى، عَنْ سَعْدِ بْنِ هِشَامٍ أَنَّهُ طَلَّقَ امْرَأَتَهُ وَأَتَى الْمَدِينَةَ لِبَيْعِ عَقَارِهِ فَيَجْعَلَهُ فِي السِّلَاحِ وَالْكُرَاعِ، فَلَقِيَ رَهْطًا مِنْ الْأَنْصَارِ، فَقَالُوا: أَرَادَ ذَلِكَ سِتَّةٌ مِنَّا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَمَنَعَهُمْ وَقَالَ: "أَمَا لَكُمْ فِيَّ أُسْوَةٌ؟" . ثُمَّ إِنَّهُ قَدِمَ الْبَصْرَةَ، فَحَدَّثَنَا أَنَّهُ لَقِيَ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ فَسَأَلَهُ عَنْ الْوِتْرِ، فَقَالَ: أَلَا أُحَدِّثُكَ بِأَعْلَمِ النَّاسِ بِوِتْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قُلْتُ: بَلَى، قَالَ: أُمُّ الْمُؤْمِنِينَ عَائِشَةُ، فَأْتِهَا فَاسْأَلْهَا ثُمَّ ارْجِعْ إِلَيَّ فَحَدِّثْنِي بِمَا تُحَدِّثُكَ . فَأَتَيْتُ حَكِيمَ بْنَ أَفْلَحَ فَقُلْتُ لَهُ: انْطَلِقْ مَعِي إِلَى أُمِّ الْمُؤْمِنِينَ عَائِشَةَ، قَالَ: إِنِّي لَا آتِيهَا، إِنِّي نَهَيْتُ عَنْ هَاتَيْنِ الشِّيعَتَيْنِ، فَأَبَتْ إِلَّا مُضِيًّا . قُلْتُ: أَقْسَمْتُ عَلَيْكَ لَمَا انْطَلَقْتَ، فَانْطَلَقْنَا، فَسَلَّمْنَا، فَعَرَفَتْ صَوْتَ حَكِيمٍ، فَقَالَتْ: مَنْ هَذَا؟ قُلْتُ: سَعْدُ بْنُ هِشَامٍ . قَالَتْ: مَنْ هِشَامٌ؟ قُلْتُ: هِشَامُ بْنُ عَامِرٍ . قَالَتْ: نِعْمَ الْمَرْءُ، قُتِلَ يَوْمَ أُحُدٍ . قُلْتُ: أَخْبِرِينَا عَنْ خُلُقِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . قَالَتْ: "أَلَسْتَ تَقْرَأُ الْقُرْآنَ؟ قُلْتُ: بَلَى . قَالَتْ: فَإِنَّهُ خُلُقُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ"، فَأَرَدْتُ أَنْ أَقُومَ وَلَا أَسْأَلَ أَحَدًا عَنْ شَيْءٍ حَتَّى أَلْحَقَ بِاللَّهِ، فَعَرَضَ لِي الْقِيَامُ . فَقُلْتُ: أَخْبِرِينَا عَنْ قِيَامِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . قَالَتْ: "أَلَسْتَ تَقْرَأُ يَا أَيُّهَا الْمُزَّمِّلُ؟ قُلْتُ: بَلَى . قَالَتْ: فَإِنَّهَا كَانَتْ قِيَامَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أُنْزِلَ أَوَّلُ السُّورَةِ فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ حَتَّى انْتَفَخَتْ أَقْدَامُهُمْ، وَحُبِسَ آخِرُهَا فِي السَّمَاءِ سِتَّةَ عَشَرَ شَهْرًا، ثُمَّ أُنْزِلَ، فَصَارَ قِيَامُ اللَّيْلِ تَطَوُّعًا بَعْدَ أَنْ كَانَ فَرِيضَةً"، فَأَرَدْتُ أَنْ أَقُومَ وَلَا أَسْأَلَ أَحَدًا عَنْ شَيْءٍ حَتَّى أَلْحَقَ بِاللَّهِ، فَعَرَضَ لِي الْوِتْرُ . فَقُلْتُ: أَخْبِرِينَا عَنْ وِتْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ "إِذَا نَامَ، وَضَعَ سِوَاكَهُ عِنْدِي فَيَبْعَثُهُ اللَّهُ لِمَا شَاءَ أَنْ يَبْعَثَهُ، فَيُصَلِّي تِسْعَ رَكَعَاتٍ لَا يَجْلِسُ إِلَّا فِي الثَّامِنَةِ، فَيَحْمَدُ اللَّهَ وَيَدْعُو رَبَّهُ، ثُمَّ يَقُومُ وَلَا يُسَلِّمُ، ثُمَّ يَجْلِسُ فِي التَّاسِعَةِ، فَيَحْمَدُ اللَّهَ وَيَدْعُو رَبَّهُ وَيُسَلِّمُ تَسْلِيمَةً يُسْمِعُنَا، ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَهُوَ جَالِسٌ، فَتِلْكَ إِحْدَى عَشْرَةَ رَكْعَةً، يَا بُنَيَّ، فَلَمَّا أَسَنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَحَمَلَ اللَّحْمَ، صَلَّى سَبْعَ رَكَعَاتٍ لَا يَجْلِسُ إِلَّا فِي السَّادِسَةِ، فَيَحْمَدُ اللَّهَ وَيَدْعُو رَبَّهُ، ثُمَّ يَقُومُ وَلَا يُسَلِّمُ، ثُمَّ يَجْلِسُ فِي السَّابِعَةِ، فَيَحْمَدُ اللَّهَ وَيَدْعُو رَبَّهُ، ثُمَّ يُسَلِّمُ تَسْلِيمَةً، ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَهُوَ جَالِسٌ، فَتِلْكَ تِسْعٌ، يَا بُنَيَّ، وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا غَلَبَهُ نَوْمٌ أَوْ مَرَضٌ، صَلَّى مِنْ النَّهَارِ ثِنْتَيْ عَشْرَةَ رَكْعَةً، وَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَخَذَ خُلُقًا، أَحَبَّ أَنْ يُدَاوِمَ عَلَيْهِ، وَمَا قَامَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةً حَتَّى يُصْبِحَ، وَلَا قَرَأَ الْقُرْآنَ كُلَّهُ فِي لَيْلَةٍ، وَلَا صَامَ شَهْرًا كَامِلًا غَيْرَ رَمَضَانَ" . فَأَتَيْتُ ابْنَ عَبَّاسٍ، فَحَدَّثْتُهُ، فَقَالَ: صَدَقَتْكَ، أَمَا إِنِّي لَوْ كُنْتُ أَدْخُلُ عَلَيْهَا، لَشَافَهْتُهَا مُشَافَهَةً . قَالَ: فَقُلْتُ: أَمَا إِنِّي لَوْ شَعَرْتُ أَنَّكَ لَا تَدْخُلُ عَلَيْهَا مَا حَدَّثْتُكَ ..
It is narrated from Sa’d bin Hisham that he divorced his wife and came to Madinah Munawwarah to sell his land and property so that (with its price) he could buy weapons and horses. He met a group of the Ansar, and they informed him that six of them had intended the same thing during the blessed era of the Messenger of Allah (peace and blessings be upon him), but he (peace and blessings be upon him) stopped them and said: “Is my example (way) not sufficient for you?” Then (Sa’d) returned to Basra and stated that he met Sayyiduna Ibn Abbas (may Allah be pleased with them both) and asked him about Witr. He said: Shall I not tell you about the person who has the most knowledge regarding the Witr of the Messenger of Allah (peace and blessings be upon him)? I said: Please do. He said: She is Umm al-Mu’minin, Sayyidah Aisha (may Allah be pleased with her), so go to her and ask her, then come back to me and tell me what she said. I went to Hakim bin Aflah and requested him to accompany me to Umm al-Mu’minin, Sayyidah Aisha (may Allah be pleased with her). Hakim said: I will not go to her; I had forbidden her from speaking between the two groups (i.e., in the conflict among the Companions), but she did not listen and went. However, I insisted with Hakim, made him swear, and finally he agreed, and we set out for Sayyidah Aisha (may Allah be pleased with her). When we greeted her, she recognized Hakim’s voice and said: Who is this? He replied: This is Sa’d bin Hisham. She asked: Which Hisham? I said: Hisham bin ‘Amir. She said: He was such a good man; he was martyred on the day of Uhud. I said: Please tell us about the character of the Messenger of Allah (peace and blessings be upon him). She said: Do you not read the Qur’an? I said: Certainly, I do. She said: His character was what is in the Qur’an. Then I intended to leave and resolved not to ask anyone anything until death, but I remembered the matter of standing (in prayer) and said: Please tell me about the night prayer of the Messenger of Allah (peace and blessings be upon him). She replied: Do you not read «يا ايها المزمل»? I said: I do. She said: That was the night prayer of the Messenger of Allah (peace and blessings be upon him). When the initial verses of this Surah were revealed, the Messenger of Allah (peace and blessings be upon him) and his Companions stood (in prayer) until their feet swelled, and the last verse was withheld in the heavens for sixteen months. Then, when the last verse was revealed, the night prayer (Tahajjud) became voluntary instead of obligatory. Again, I intended to leave and not ask anyone anything until I met Allah, but then I remembered Witr, so I said: Please tell us about the Witr of the Messenger of Allah (peace and blessings be upon him). She said: When the Messenger of Allah (peace and blessings be upon him) intended to rest, he would place the miswak near me. Then, when Allah willed, He would awaken him, and he would pray nine rak’ahs, and on the eighth rak’ah he would sit (for tashahhud), praise Allah, supplicate to his Lord, and then give salam once, which we could hear. Then, sitting, he would pray two rak’ahs. O son! These were eleven rak’ahs in total. Then, when the Messenger of Allah (peace and blessings be upon him) grew older and his body became heavier, he prayed seven rak’ahs, in which he would sit in the sixth rak’ah, praise Allah, supplicate to Him, and then give salam once. Then, sitting, he would pray two rak’ahs. Thus, O son! These were nine rak’ahs in total. And when sleep or illness overcame him (and he could not pray Tahajjud at night), he would pray twelve rak’ahs of voluntary prayer during the day. And when the Messenger of Allah (peace and blessings be upon him) adopted a good deed, he loved to be consistent in it. And the Noble Prophet (peace and blessings be upon him) never stood in prayer for the entire night until morning, nor did he recite the entire Qur’an in one night, nor did he fast an entire month except for Ramadan. Hearing this, I went to Sayyiduna Ibn Abbas (may Allah be pleased with them both) and narrated the entire hadith to him. He said: She (Sayyidah Aisha, may Allah be pleased with her) has told you the truth. If I had gone to her, I would have heard this hadith directly from her. I said: If I had known that you do not go to her, I would never have narrated her words to you.
Brief Explanation
(Commentary on Hadith 1513)
Many rulings are derived from this lengthy hadith.
A few of them are as follows: Sa'd bin Hisham’s divorcing his wife and selling his land and property out of love for religion and jihad, but then, upon learning the correct matter from his Ansari brothers, reconciling with his wife—this is established. And this is the particularity of the religion of Islam: it keeps its followers away from monasticism and seclusion in cloisters.
Sa'd bin Hisham himself is among the scholars of the Tabi'in from the earliest blessed generations, yet he feels his knowledge is deficient before Umm al-Mu'minin Sayyidah A'ishah radi Allahu anha.
Sayyidah A'ishah al-Siddiqah radi Allahu anha gave comprehensive and satisfactory answers to all his questions; from this, her virtue is evident.
The entire life of the Messenger of Allah sallallahu alayhi wa sallam is a living, practical example of the Noble Qur'an.
It is Allah Ta'ala’s mercy and kindness that the night prayer (tahajjud) was initially made obligatory in the early days of Islam, but then it was rendered voluntary (nafl). The Messenger of Allah sallallahu alayhi wa sallam’s use of the siwak (tooth-stick), and his care for it even at night, is a proof of cleanliness and has been established as a Sunnah.
The important issue in this hadith is the method of the night prayer, and in this hadith Umm al-Mu'minin explained that the Prophet sallallahu alayhi wa sallam would pray nine rak‘ahs with two tashahhuds and one taslim.
At the eighth rak‘ah, he would sit for the first tashahhud, then after praying the ninth rak‘ah, he would sit for tashahhud and then give salam. Then he would pray two rak‘ahs. Sometimes he would pray seven rak‘ahs, so at the sixth rak‘ah he would sit for the first tashahhud, and at the seventh for the second tashahhud and then give salam, then pray two rak‘ahs sitting. In this way, praying 9, 11, or 13 rak‘ahs of tahajjud is established, and most often the practice was to pray eleven rak‘ahs. In the authentic ahadith regarding witr, two methods are mentioned: three rak‘ahs with one tashahhud, or after two rak‘ahs giving salam, then praying one rak‘ah of witr, and this is what is established from most narrations. Also, the Messenger of Allah sallallahu alayhi wa sallam forbade making witr like the Maghrib prayer. The Messenger of Allah sallallahu alayhi wa sallam prayed one rak‘ah of prayer «(ولنا فيه أسوة)», so there is no objection in this, and to say that there is no prayer of one rak‘ah is entirely contrary to the aforementioned «أدلة صحيحة».
From the phrase of this hadith: «ما قام نبي اللّٰه صلى اللّٰه عليه وسلم حتىٰ يصبح», it is known that the Prophet sallallahu alayhi wa sallam never stood in prayer for the entire night.
Similarly, from «ولا قرأ القرآن كله، فى ليلة», it is known that the Prophet sallallahu alayhi wa sallam never completed the entire Qur'an in one night, nor did he ever fast the entire month outside of Ramadan. Therefore, praying tahajjud for the whole night or completing the Qur'an in one night is all contrary to the Sunnah of the Leader of the Messengers sallallahu alayhi wa sallam.
Also, praying while sitting after witr is an action that is contrary to the statement «اِجْعَلُوْا آخِرَ صَلَاتِكُمْ وِتْرًا», and the statement takes precedence over the action. And as Imam Nawawi rahimahullah has said: doing so is established only once, and this too is an action that may have been specific to the Prophet sallallahu alayhi wa sallam.
And Allah knows best.
Many rulings are derived from this lengthy hadith.
A few of them are as follows: Sa'd bin Hisham’s divorcing his wife and selling his land and property out of love for religion and jihad, but then, upon learning the correct matter from his Ansari brothers, reconciling with his wife—this is established. And this is the particularity of the religion of Islam: it keeps its followers away from monasticism and seclusion in cloisters.
Sa'd bin Hisham himself is among the scholars of the Tabi'in from the earliest blessed generations, yet he feels his knowledge is deficient before Umm al-Mu'minin Sayyidah A'ishah radi Allahu anha.
Sayyidah A'ishah al-Siddiqah radi Allahu anha gave comprehensive and satisfactory answers to all his questions; from this, her virtue is evident.
The entire life of the Messenger of Allah sallallahu alayhi wa sallam is a living, practical example of the Noble Qur'an.
It is Allah Ta'ala’s mercy and kindness that the night prayer (tahajjud) was initially made obligatory in the early days of Islam, but then it was rendered voluntary (nafl). The Messenger of Allah sallallahu alayhi wa sallam’s use of the siwak (tooth-stick), and his care for it even at night, is a proof of cleanliness and has been established as a Sunnah.
The important issue in this hadith is the method of the night prayer, and in this hadith Umm al-Mu'minin explained that the Prophet sallallahu alayhi wa sallam would pray nine rak‘ahs with two tashahhuds and one taslim.
At the eighth rak‘ah, he would sit for the first tashahhud, then after praying the ninth rak‘ah, he would sit for tashahhud and then give salam. Then he would pray two rak‘ahs. Sometimes he would pray seven rak‘ahs, so at the sixth rak‘ah he would sit for the first tashahhud, and at the seventh for the second tashahhud and then give salam, then pray two rak‘ahs sitting. In this way, praying 9, 11, or 13 rak‘ahs of tahajjud is established, and most often the practice was to pray eleven rak‘ahs. In the authentic ahadith regarding witr, two methods are mentioned: three rak‘ahs with one tashahhud, or after two rak‘ahs giving salam, then praying one rak‘ah of witr, and this is what is established from most narrations. Also, the Messenger of Allah sallallahu alayhi wa sallam forbade making witr like the Maghrib prayer. The Messenger of Allah sallallahu alayhi wa sallam prayed one rak‘ah of prayer «(ولنا فيه أسوة)», so there is no objection in this, and to say that there is no prayer of one rak‘ah is entirely contrary to the aforementioned «أدلة صحيحة».
From the phrase of this hadith: «ما قام نبي اللّٰه صلى اللّٰه عليه وسلم حتىٰ يصبح», it is known that the Prophet sallallahu alayhi wa sallam never stood in prayer for the entire night.
Similarly, from «ولا قرأ القرآن كله، فى ليلة», it is known that the Prophet sallallahu alayhi wa sallam never completed the entire Qur'an in one night, nor did he ever fast the entire month outside of Ramadan. Therefore, praying tahajjud for the whole night or completing the Qur'an in one night is all contrary to the Sunnah of the Leader of the Messengers sallallahu alayhi wa sallam.
Also, praying while sitting after witr is an action that is contrary to the statement «اِجْعَلُوْا آخِرَ صَلَاتِكُمْ وِتْرًا», and the statement takes precedence over the action. And as Imam Nawawi rahimahullah has said: doing so is established only once, and this too is an action that may have been specific to the Prophet sallallahu alayhi wa sallam.
And Allah knows best.
