سنن ترمذي
Tirmidhi
كتاب الصلاةThe Book on Salat (Prayer)
باب مَا جَاءَ فِي السَّكْتَتَيْنِ فِي الصَّلاَةِChapter: What Has Been Related About Two Pauses [During Salat]
Hadith 251
اُردوEn
حَدَّثَنَا حَدَّثَنَا أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الْأَعْلَى، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ الْحَسَنِ، عَنْ سَمُرَةَ، قَالَ : " سَكْتَتَانِ حَفِظْتُهُمَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " ، فَأَنْكَرَ ذَلِكَ عِمْرَانُ بْنُ حُصَيْنٍ ، وَقَالَ : حَفِظْنَا سَكْتَةً ، فَكَتَبْنَا إِلَى أُبَيِّ بْنِ كَعْبٍ بِالْمَدِينَةِ ، فَكَتَبَ أُبَيٌّ أَنْ حَفِظَ سَمُرَةُ ، قَالَ سَعِيدٌ : فَقُلْنَا لِقَتَادَةَ : مَا هَاتَانِ السَّكْتَتَانِ ؟ قَالَ : إِذَا دَخَلَ فِي صَلَاتِهِ ، وَإِذَا فَرَغَ مِنَ الْقِرَاءَةِ ، ثُمَّ قَالَ بَعْدَ ذَلِكَ : وَإِذَا قَرَأَ وَلا الضَّالِّينَ سورة الفاتحة آية 7 قَالَ : وَكَانَ يُعْجِبُهُ إِذَا فَرَغَ مِنَ الْقِرَاءَةِ أَنْ يَسْكُتَ حَتَّى يَتَرَادَّ إِلَيْهِ نَفَسُهُ ، قَالَ : وَفِي الْبَاب عَنْ أَبِي هُرَيْرَةَ ، قَالَ أَبُو عِيسَى : حَدِيثُ سَمُرَةَ حَدِيثٌ حَسَنٌ ، وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ ، يَسْتَحِبُّونَ لِلْإِمَامِ أَنْ يَسْكُتَ بَعْدَمَا يَفْتَتِحُ الصَّلَاةَ وَبَعْدَ الْفَرَاغِ مِنَ الْقِرَاءَةِ ، وَبِهِ يَقُولُ : أَحْمَدُ وَإِسْحَاق وَأَصْحَابُنَا .
´Al-Hasan narrated that :` Samurah said: "there are two pauses that I preserved from Allah's Messenger." But Imran bin Husain rejected that and said: "We preserved one pause." "So we wrote to Ubayy bin Ka'b in Al-Madinah. Ubayy wrote that Samurah was correct." Sa'eed said: "We said to Qatadah: 'What are those two pauses?' He said: 'When he entered into his Salat, and when he finished his recitation.' Then he (Qatadah) said after that: 'And when he recited (Nor those who went astray.)' And he said: 'He liked to pause when he finished the recitation until he caught his breath.'"
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
That is:
At first, Qatadah said regarding the second pause (saktah) that it is after the completion of the entire recitation, and later he said that it is after “wa la ad-dallin” and before the recitation of the surah. This is an inconsistency (idtirab) on the part of Qatadah. Because of this, this narration is also considered weak. In reality, the second pause, which is after the completion of the entire recitation and before bowing (ruku‘), is supported by several chains of transmission for this narration. (See: Da‘if Abi Dawud, nos. 135–138.) Imam Shawkani has stated: “The sum of all the narrations yields three pauses (saktat),” and regarding the third, which is after Surah al-Fatihah, after the subsequent recitation, and before bowing, he said: “And it is lighter than the first and the second.” This third pause, which occurs immediately after the opening of the prayer and before Surah al-Fatihah, and the second pause, which is before the next recitation after “wa la ad-dallin,” is much lighter, meaning it is only for the imam to catch his breath. (See: Tuhfat al-Ahwadhi 1/213, published by al-Maktabah al-Faruqiyyah, Multan, Pakistan.)
Note:
(There is a difference of opinion regarding the hearing (sama‘) of Hasan al-Basri from Samurah, except for the hadith of ‘Aqiqah. Furthermore, “Hasan” is a mudallis (one who practices tadlis), and here there is neither explicit mention of hearing (sama‘) nor of narration (tahdith). In addition to this, Qatadah is also a mudallis, and the narration is through “‘an‘anah.”)
1:
That is:
At first, Qatadah said regarding the second pause (saktah) that it is after the completion of the entire recitation, and later he said that it is after “wa la ad-dallin” and before the recitation of the surah. This is an inconsistency (idtirab) on the part of Qatadah. Because of this, this narration is also considered weak. In reality, the second pause, which is after the completion of the entire recitation and before bowing (ruku‘), is supported by several chains of transmission for this narration. (See: Da‘if Abi Dawud, nos. 135–138.) Imam Shawkani has stated: “The sum of all the narrations yields three pauses (saktat),” and regarding the third, which is after Surah al-Fatihah, after the subsequent recitation, and before bowing, he said: “And it is lighter than the first and the second.” This third pause, which occurs immediately after the opening of the prayer and before Surah al-Fatihah, and the second pause, which is before the next recitation after “wa la ad-dallin,” is much lighter, meaning it is only for the imam to catch his breath. (See: Tuhfat al-Ahwadhi 1/213, published by al-Maktabah al-Faruqiyyah, Multan, Pakistan.)
Note:
(There is a difference of opinion regarding the hearing (sama‘) of Hasan al-Basri from Samurah, except for the hadith of ‘Aqiqah. Furthermore, “Hasan” is a mudallis (one who practices tadlis), and here there is neither explicit mention of hearing (sama‘) nor of narration (tahdith). In addition to this, Qatadah is also a mudallis, and the narration is through “‘an‘anah.”)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 251
