سنن ترمذي
Tirmidhi
أبواب السهوThe Book on As-Shw
باب مَا جَاءَ فِي الرَّجُلِ يُحْدِثُ فِي التَّشَهُّدِChapter: What Has Been Related About A Man Who Commites Hadath After The Tashah-hud
Hadith 408
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى الْمُلَقَّبُ مَرْدُوَيْهِ، قَالَ : أَخْبَرَنَا ابْنُ الْمُبَارَكِ، أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ زِيَادِ بْنِ أَنْعُمٍ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ رَافِعٍ، وَبَكْرَ بْنَ سَوَادَةَ أَخْبَرَاهُ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا أَحْدَثَ يَعْنِي الرَّجُلَ وَقَدْ جَلَسَ فِي آخِرِ صَلَاتِهِ قَبْلَ أَنْ يُسَلِّمَ فَقَدْ جَازَتْ صَلَاتُهُ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ إِسْنَادُهُ لَيْسَ بِذَاكَ الْقَوِيِّ وَقَدِ اضْطَرَبُوا فِي إِسْنَادِهِ ، وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا ، قَالُوا : إِذَا جَلَسَ مِقْدَارَ التَّشَهُّدِ وَأَحْدَثَ قَبْلَ أَنْ يُسَلِّمَ فَقَدْ تَمَّتْ صَلَاتُهُ ، وقَالَ بَعْضُ أَهْلِ الْعِلْمِ : إِذَا أَحْدَثَ قَبْلَ أَنْ يَتَشَهَّدَ وَقَبْلَ أَنْ يُسَلِّمَ أَعَادَ الصَّلَاةَ ، وَهُوَ قَوْلُ الشافعي ، وقَالَ أَحْمَدُ : إِذَا لَمْ يَتَشَهَّدْ وَسَلَّمَ أَجْزَأَهُ ، لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " وَتَحْلِيلُهَا التَّسْلِيمُ وَالتَّشَهُّدُ أَهْوَنُ ، قَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي اثْنَتَيْنِ فَمَضَى فِي صَلَاتِهِ وَلَمْ يَتَشَهَّدْ " وقَالَ إِسْحَاق بْنُ إِبْرَاهِيمَ : إِذَا تَشَهَّدَ وَلَمْ يُسَلِّمْ أَجْزَأَهُ ، وَاحْتَجَّ بِحَدِيثِ ابْنِ مَسْعُودٍ حِينَ عَلَّمَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ التَّشَهُّدَ ، فَقَالَ : " إِذَا فَرَغْتَ مِنْ هَذَا فَقَدْ قَضَيْتَ مَا عَلَيْكَ " ، قَالَ أَبُو عِيسَى : وَعَبْدُ الرَّحْمَنِ بْنُ زِيَادِ بْنِ أَنْعُمٍ هُوَ الْأَفْرِيقِيُّ ، وَقَدْ ضَعَّفَهُ بَعْضُ أَهْلِ الْحَدِيثِ مِنْهُمْ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ , وَأَحْمَدُ بْنُ حَنْبَلٍ .
´Abdullah bin Amr narrated that:` Allah's Messenger (S) said: "When he commits Hadath - meaning a man - and he is sitting in the end of his Salat before saying the Taslim, then his Salat is acceptable."
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
Imam Abu Hanifah and his companions have used this narration as evidence that if a person, after having sat for the tashahhud, experiences a state of ritual impurity (i.e., his ablution [wudu] is nullified) at the end of the prayer, then his prayer is valid.
However, this narration is weak and not suitable for use as evidence, and even if it were authentic, it would be interpreted as referring to the time before the obligation of the salutation (salam).
Note:
(In the chain of transmission, “Abdur Rahman bin An’um al-Ifriqi” is weak,
and furthermore, this hadith is contrary to the authentic narration from Ali radi Allahu anhu: ((Its beginning is the takbir and its ending is the salam)).)
1:
Imam Abu Hanifah and his companions have used this narration as evidence that if a person, after having sat for the tashahhud, experiences a state of ritual impurity (i.e., his ablution [wudu] is nullified) at the end of the prayer, then his prayer is valid.
However, this narration is weak and not suitable for use as evidence, and even if it were authentic, it would be interpreted as referring to the time before the obligation of the salutation (salam).
Note:
(In the chain of transmission, “Abdur Rahman bin An’um al-Ifriqi” is weak,
and furthermore, this hadith is contrary to the authentic narration from Ali radi Allahu anhu: ((Its beginning is the takbir and its ending is the salam)).)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 408
