سنن ترمذي
Tirmidhi
أبواب السفرThe Book on Traveling
باب مَا جَاءَ فِي صِفَةِ الْقِرَاءَةِ فِي الْكُسُوفِChapter: The Manner Of The Recitation For The Eclipse
Hadith 562
اُردوEn
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا سُفْيَانُ، عَنْ الْأَسْوَدِ بْنِ قَيْسٍ، عَنْ ثَعْلَبَةَ بْنِ عِبَادٍ، عَنْ سَمُرَةَ بْنِ جُنْدَبٍ، قَالَ : " صَلَّى بِنَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي كُسُوفٍ لَا نَسْمَعُ لَهُ صَوْتًا " . قَالَ : وَفِي الْبَاب عَنْ عَائِشَةَ . قَالَ أَبُو عِيسَى : حَدِيثُ سَمُرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ، وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا ، وَهُوَ قَوْلُ الشَّافِعِيِّ .
´Samurah bin Jundah narrated:` "The Prophet led us in prayer during an eclipse; we did not hear his voice."
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Commentary: 1؎ :
Firstly, this hadith is weak.
Secondly, "not hearing the voice" could also be because Samurah radi Allahu anhu was standing far from the Prophet sallallahu alayhi wa sallam.
Note:
(In the chain, 'Tha‘labah' is weak in hadith.)
Firstly, this hadith is weak.
Secondly, "not hearing the voice" could also be because Samurah radi Allahu anhu was standing far from the Prophet sallallahu alayhi wa sallam.
Note:
(In the chain, 'Tha‘labah' is weak in hadith.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 562
Shaykh Umar Farooq Saeedi
1184. Commentary:
In this narration, it is mentioned that there was one bowing (ruku‘) in each unit (rak‘ah), and that the recitation (qira’ah) was not audible. The Hanafi school bases its position on this hadith. However, the narrations in which two bowings are mentioned in each unit are found in the two Sahihs (al-Bukhari and Muslim), and in terms of chain of transmission, these narrations are stronger than this narration of Abu Dawud. Secondly, when there is an addition in a narration from trustworthy narrators, it is accepted. In this way, the addition of audible (jahr) recitation is also established from authentic narrations. Therefore, in the prayer of eclipse (salat al-kusuf), the recitation should also be audible, and there should be at least two bowings (ruku‘) in each unit; this is preferable.
In this narration, it is mentioned that there was one bowing (ruku‘) in each unit (rak‘ah), and that the recitation (qira’ah) was not audible. The Hanafi school bases its position on this hadith. However, the narrations in which two bowings are mentioned in each unit are found in the two Sahihs (al-Bukhari and Muslim), and in terms of chain of transmission, these narrations are stronger than this narration of Abu Dawud. Secondly, when there is an addition in a narration from trustworthy narrators, it is accepted. In this way, the addition of audible (jahr) recitation is also established from authentic narrations. Therefore, in the prayer of eclipse (salat al-kusuf), the recitation should also be audible, and there should be at least two bowings (ruku‘) in each unit; this is preferable.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1184
Maulana Ataullah Sajid
Benefit:
In the preceding ahadith, there is mention of lengthy recitation.
And from the apparent wording of the hadith, it seems that this recitation was audible (jahrī).
In the preceding ahadith, there is mention of lengthy recitation.
And from the apparent wording of the hadith, it seems that this recitation was audible (jahrī).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1264
Hafiz Muhammad Ameen
1485. Commentary:
➊ “We could not hear your voice.” This does not mean that you did not recite aloud, but rather it is a negation of their own hearing—that the gathering was so large and we were so far away that your voice did not reach us. In reality, these words indicate that you were reciting aloud (jahr), but we could not hear it.
➋ In this narration, only one bowing (ruku‘) and one prostration (sajdah) are mentioned. In fact, this narration is concise. The purpose is to express the length of the bowing and prostration, not to state their number. In reality, there were two bowings and two prostrations, as is explicitly mentioned in other well-known narrations; otherwise, no one holds the view of there being only one prostration. Furthermore, according to some researchers, this narration is weak. In that case, the above reconciliation is not necessary. For further details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 17/5.9, and Da‘if Sunan al-Nasa’i, no. 1483, and Sunan Ibn Majah with the verification of Dr. Bashar ‘Awwad, hadith: 1264)
➊ “We could not hear your voice.” This does not mean that you did not recite aloud, but rather it is a negation of their own hearing—that the gathering was so large and we were so far away that your voice did not reach us. In reality, these words indicate that you were reciting aloud (jahr), but we could not hear it.
➋ In this narration, only one bowing (ruku‘) and one prostration (sajdah) are mentioned. In fact, this narration is concise. The purpose is to express the length of the bowing and prostration, not to state their number. In reality, there were two bowings and two prostrations, as is explicitly mentioned in other well-known narrations; otherwise, no one holds the view of there being only one prostration. Furthermore, according to some researchers, this narration is weak. In that case, the above reconciliation is not necessary. For further details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 17/5.9, and Da‘if Sunan al-Nasa’i, no. 1483, and Sunan Ibn Majah with the verification of Dr. Bashar ‘Awwad, hadith: 1264)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1485
Hafiz Muhammad Ameen
1496. Commentary: For a detailed discussion of this issue, see the benefits and issues under hadith number 1482 and 1485.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1496
