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سنن ترمذي
Tirmidhi
أبواب السفرThe Book on Traveling
باب مَا جَاءَ فِي التَّطَوُّعِ فِي السَّفَرِChapter: What Has Been Related About Voluntary Prayers While Traveling
Hadith 550
اُردوEn
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ أَبِي بُسْرَةَ الْغِفَارِيِّ، عَنْ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ : " صَحِبْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَمَانِيَةَ عَشَرَ شَهْرَا فَمَا رَأَيْتُهُ تَرَكَ الرَّكْعَتَيْنِ إِذَا زَاغَتِ الشَّمْسُ قَبْلَ الظُّهْرِ " . قَالَ : وَفِي الْبَاب عَنْ ابْنِ عُمَرَ . قَالَ أَبُو عِيسَى : حَدِيثُ الْبَرَاءِ حَدِيثٌ غَرِيبٌ ، قَالَ : وَسَأَلْتُ مُحَمَّدًا عَنْهُ فَلَمْ يَعْرِفْهُ إِلَّا مِنْ حَدِيثِ اللَّيْثِ بْنِ سَعْدٍ ، وَلَمْ يَعْرِفْ اسْمَ أَبِي بُسْرَةَ الْغِفَارِيِّ وَرَآهُ حَسَنًا ، وَرُوِي عَنْ ابْنِ عُمَرَ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ " لَا يَتَطَوَّعُ فِي السَّفَرِ قَبْلَ الصَّلَاةِ وَلَا بَعْدَهَا " وَرُوِيَ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ " يَتَطَوَّعُ فِي السَّفَرِ " ثُمَّ اخْتَلَفَ أَهْلُ الْعِلْمِ بَعْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَرَأَى بَعْضُ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَتَطَوَّعَ الرَّجُلُ فِي السَّفَرِ ، وَبِهِ يَقُولُ : أَحْمَدُ ، وَإِسْحَاق ، وَلَمْ تَرَ طَائِفَةٌ مِنْ أَهْلِ الْعِلْمِ أَنْ يُصَلَّى قَبْلَهَا وَلَا بَعْدَهَا ، وَمَعْنَى مَنْ لَمْ يَتَطَوَّعْ فِي السَّفَرِ قَبُولُ الرُّخْصَةِ وَمَنْ تَطَوَّعَ فَلَهُ فِي ذَلِكَ فَضْلٌ كَثِيرٌ ، وَهُوَ قَوْلُ أَكْثَرِ أَهْلِ الْعِلْمِ يَخْتَارُونَ التَّطَوُّعَ فِي السَّفَرِ .
´Al-Bara bin Azib said:` "I accompanied the Messenger of Allah on eighteen journeys, and I did not see him leave the two Rak'ah when the sun waned before Zuhr."
Related hadith on this topic
Brief Explanation
1؎ : All other scholars have declared him to be unknown (majhool), and the narration of an unknown (majhool) narrator is weak.
2؎ : This is a narration from Sahih al-Bukhari.
3؎ : The most authentic and clear hadith on this subject is that of Ibn ‘Umar, which has passed under number 544. The evidence of Ibn ‘Umar radi Allahu anhuma is both textual (naqli) and rational (‘aqli): firstly, that the Messenger of Allah sallallahu alayhi wa sallam and Abu Bakr and ‘Umar radi Allahu anhuma did not perform the regular Sunnah (sunnah ratibah) prayers; secondly, if the regular Sunnah were to be performed, the very purpose of reducing the obligatory (fard) prayers would be lost. If the regular Sunnah is to be performed, then what is the meaning of reducing the obligatory prayers? As for the fact that the Prophet sallallahu alayhi wa sallam performed Duha and other prayers during some journeys, then, in times of opportunity, everyone agrees upon performing general voluntary (nafl) prayers.
4؎ : Everyone agrees upon performing general voluntary (nafl) prayers, but the ahadith regarding the regular Sunnah (sunan ratibah) are weak in their chains of transmission.
2؎ : This is a narration from Sahih al-Bukhari.
3؎ : The most authentic and clear hadith on this subject is that of Ibn ‘Umar, which has passed under number 544. The evidence of Ibn ‘Umar radi Allahu anhuma is both textual (naqli) and rational (‘aqli): firstly, that the Messenger of Allah sallallahu alayhi wa sallam and Abu Bakr and ‘Umar radi Allahu anhuma did not perform the regular Sunnah (sunnah ratibah) prayers; secondly, if the regular Sunnah were to be performed, the very purpose of reducing the obligatory (fard) prayers would be lost. If the regular Sunnah is to be performed, then what is the meaning of reducing the obligatory prayers? As for the fact that the Prophet sallallahu alayhi wa sallam performed Duha and other prayers during some journeys, then, in times of opportunity, everyone agrees upon performing general voluntary (nafl) prayers.
4؎ : Everyone agrees upon performing general voluntary (nafl) prayers, but the ahadith regarding the regular Sunnah (sunan ratibah) are weak in their chains of transmission.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
All other scholars have declared him to be unknown (majhool),
and the narration of a majhool (unknown narrator) is weak.
2: This is a narration from Sahih Bukhari.
3:
The most authentic and clear hadith on this subject is that of Ibn Umar,
which has already been mentioned under number 544.
The evidence of Ibn Umar radi Allahu anhuma is both textual (naqli) and rational (‘aqli): firstly, that the Messenger of Allah sallallahu alayhi wa sallam and Abu Bakr and Umar radi Allahu anhuma did not perform the regular Sunnah (sunnah ratibah) prayers,
secondly, if the regular Sunnah were to be performed, then the very purpose of reducing the obligatory (fard) prayers would be lost.
If the regular Sunnah were to be performed, then what would be the meaning of reducing the obligatory prayers? As for the fact that the Prophet sallallahu alayhi wa sallam performed Duha and other prayers during some journeys,
everyone agrees on performing general voluntary (nafl) prayers when there is opportunity.
4:
Everyone agrees on performing general voluntary (nafl) prayers, but the hadiths regarding the regular Sunnah (sunan ratibah) are weak in their chains of narration.
Note:
(The narrator “Abu Busrah al-Ghifari” is weak in hadith [layyin al-hadith].)
1:
All other scholars have declared him to be unknown (majhool),
and the narration of a majhool (unknown narrator) is weak.
2: This is a narration from Sahih Bukhari.
3:
The most authentic and clear hadith on this subject is that of Ibn Umar,
which has already been mentioned under number 544.
The evidence of Ibn Umar radi Allahu anhuma is both textual (naqli) and rational (‘aqli): firstly, that the Messenger of Allah sallallahu alayhi wa sallam and Abu Bakr and Umar radi Allahu anhuma did not perform the regular Sunnah (sunnah ratibah) prayers,
secondly, if the regular Sunnah were to be performed, then the very purpose of reducing the obligatory (fard) prayers would be lost.
If the regular Sunnah were to be performed, then what would be the meaning of reducing the obligatory prayers? As for the fact that the Prophet sallallahu alayhi wa sallam performed Duha and other prayers during some journeys,
everyone agrees on performing general voluntary (nafl) prayers when there is opportunity.
4:
Everyone agrees on performing general voluntary (nafl) prayers, but the hadiths regarding the regular Sunnah (sunan ratibah) are weak in their chains of narration.
Note:
(The narrator “Abu Busrah al-Ghifari” is weak in hadith [layyin al-hadith].)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 550
