حَدَّثَنَا مُوسَى، قَالَ حَدَّثَنَا أَبُو عَوَانَةَ، قَالَ حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ، قَالَ شَكَا أَهْلُ الْكُوفَةِ سَعْدًا إِلَى عُمَرَ ـ رضى الله عنه ـ فَعَزَلَهُ وَاسْتَعْمَلَ عَلَيْهِمْ عَمَّارًا، فَشَكَوْا حَتَّى ذَكَرُوا أَنَّهُ لاَ يُحْسِنُ يُصَلِّي، فَأَرْسَلَ إِلَيْهِ فَقَالَ يَا أَبَا إِسْحَاقَ إِنَّ هَؤُلاَءِ يَزْعُمُونَ أَنَّكَ لاَ تُحْسِنُ تُصَلِّي قَالَ أَبُو إِسْحَاقَ أَمَّا أَنَا وَاللَّهِ فَإِنِّي كُنْتُ أُصَلِّي بِهِمْ صَلاَةَ رَسُولِ اللَّهِ صلى الله عليه وسلم مَا أَخْرِمُ عَنْهَا، أُصَلِّي صَلاَةَ الْعِشَاءِ فَأَرْكُدُ فِي الأُولَيَيْنِ وَأُخِفُّ فِي الأُخْرَيَيْنِ‏.‏ قَالَ ذَاكَ الظَّنُّ بِكَ يَا أَبَا إِسْحَاقَ‏.‏ فَأَرْسَلَ مَعَهُ رَجُلاً أَوْ رِجَالاً إِلَى الْكُوفَةِ، فَسَأَلَ عَنْهُ أَهْلَ الْكُوفَةِ، وَلَمْ يَدَعْ مَسْجِدًا إِلاَّ سَأَلَ عَنْهُ، وَيُثْنُونَ مَعْرُوفًا، حَتَّى دَخَلَ مَسْجِدًا لِبَنِي عَبْسٍ، فَقَامَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ أُسَامَةُ بْنُ قَتَادَةَ يُكْنَى أَبَا سَعْدَةَ قَالَ أَمَّا إِذْ نَشَدْتَنَا فَإِنَّ سَعْدًا كَانَ لاَ يَسِيرُ بِالسَّرِيَّةِ، وَلاَ يَقْسِمُ بِالسَّوِيَّةِ، وَلاَ يَعْدِلُ فِي الْقَضِيَّةِ‏.‏ قَالَ سَعْدٌ أَمَا وَاللَّهِ لأَدْعُوَنَّ بِثَلاَثٍ، اللَّهُمَّ إِنْ كَانَ عَبْدُكَ هَذَا كَاذِبًا، قَامَ رِيَاءً وَسُمْعَةً فَأَطِلْ عُمْرَهُ، وَأَطِلْ فَقْرَهُ، وَعَرِّضْهُ بِالْفِتَنِ، وَكَانَ بَعْدُ إِذَا سُئِلَ يَقُولُ شَيْخٌ كَبِيرٌ مَفْتُونٌ، أَصَابَتْنِي دَعْوَةُ سَعْدٍ‏.‏ قَالَ عَبْدُ الْمَلِكِ فَأَنَا رَأَيْتُهُ بَعْدُ قَدْ سَقَطَ حَاجِبَاهُ عَلَى عَيْنَيْهِ مِنَ الْكِبَرِ، وَإِنَّهُ لَيَتَعَرَّضُ لِلْجَوَارِي فِي الطُّرُقِ يَغْمِزُهُنَّ‏.‏
Translation
Narrated Jabir bin Samura

Sa`d said, "I used to pray with them a prayer similar to that of Allah's Messenger (ﷺ) (the prayer of Zuhr and `Asr) reducing nothing from them. I used to prolong the first two rak`at and shorten the last two rak`at." `Umar said to Sa`d "This was what we thought about you."

Comment

Call to Prayers (Adhaan)

Sahih al-Bukhari 758

Textual Analysis

This narration from Sa'd ibn Abi Waqqas describes the proper method of performing the four-rak'ah prayers (Zuhr and 'Asr). Sa'd affirms that he maintained the complete prayer as taught by the Prophet Muhammad (ﷺ), without any reduction in its essential components.

The key distinction lies in the duration: prolonging the first two rak'at and shortening the last two. This practice reflects the Sunnah wherein the standing recitation in initial rak'at is longer than subsequent ones.

Juridical Commentary

Scholars derive from this hadith that the first two rak'at should contain longer Qur'anic recitation than the final two. This applies particularly to Zuhr and 'Asr prayers where recitation is done silently.

'Umar's response indicates communal verification of religious practice, showing how companions monitored each other's adherence to Prophetic traditions. This establishes the principle of mutual enjoining of good and forbidding evil within the Muslim community.

Spiritual Significance

The gradual reduction in prayer length symbolizes the spiritual journey: beginning with extended communion with Allah, then moving toward conclusion while maintaining devotion. This structure accommodates both spiritual immersion and practical consistency in worship.

The narration demonstrates the importance of preserving Prophetic practices exactly as taught, without innovation or neglect, while understanding the wisdom behind their particular forms.