Jami' at-Tirmidhi
Jami` at-Tirmidhi 251
حَدَّثَنَا أَبُو مُوسَى، مُحَمَّدُ بْنُ الْمُثَنَّى حَدَّثَنَا عَبْدُ الأَعْلَى، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنِ الْحَسَنِ، عَنْ سَمُرَةَ، قَالَ سَكْتَتَانِ حَفِظْتُهُمَا عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم . فَأَنْكَرَ ذَلِكَ عِمْرَانُ بْنُ حُصَيْنٍ وَقَالَ حَفِظْنَا سَكْتَةً . فَكَتَبْنَا إِلَى أُبَىِّ بْنِ كَعْبٍ بِالْمَدِينَةِ فَكَتَبَ أُبَىٌّ أَنْ حَفِظَ سَمُرَةُ . قَالَ سَعِيدٌ فَقُلْنَا لِقَتَادَةَ مَا هَاتَانِ السَّكْتَتَانِ قَالَ إِذَا دَخَلَ فِي صَلاَتِهِ وَإِذَا فَرَغَ مِنَ الْقِرَاءَةِ . ثُمَّ قَالَ بَعْدَ ذَلِكَ وَإِذَا قَرَأَ : (وَلاَ الضَّالِّينَ ) . قَالَ وَكَانَ يُعْجِبُهُ إِذَا فَرَغَ مِنَ الْقِرَاءَةِ أَنْ يَسْكُتَ حَتَّى يَتَرَادَّ إِلَيْهِ نَفَسُهُ . قَالَ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ . قَالَ أَبُو عِيسَى حَدِيثُ سَمُرَةَ حَدِيثٌ حَسَنٌ . وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ يَسْتَحِبُّونَ لِلإِمَامِ أَنْ يَسْكُتَ بَعْدَ مَا يَفْتَتِحُ الصَّلاَةَ وَبَعْدَ الْفَرَاغِ مِنَ الْقِرَاءَةِ . وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ وَأَصْحَابُنَا .
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Musa Muhammad ibn al-Muthanna narrated to us: Abd al-Ala narrated to us, from Sa‘id, from Qatadah, from al-Hasan, from Samurah, who said: I memorized two pauses from the Messenger of Allah. Imran ibn Husayn objected to that and said: We memorized one pause. So we wrote to Ubayy ibn Kab in Medina, and Ubayy wrote back that Samurah had remembered correctly. Sa‘id said: We asked Qatadah, ‘What are these two pauses?’ He said: ‘When he begins his prayer, and when he finishes his recitation.’ Then he later added: ‘And at the recitation of nor those who have gone astray.’ He said: The Prophet liked to pause after finishing his recitation until his breath returned.
A report on this subject is also related from Abu Hurayrah. Abu Isa said: The hadith of Samurah is hasan. More than one scholar held that it is recommended for the imam to pause after beginning the prayer and after finishing the recitation. This was the view of Ahmad, Ishaq, and our associates.
Notes and open questions — unreviewed
The report preserves a disagreement about the number of pauses and an added explanation from Qatadah after his initial answer.
ثُمَّ قَالَ بَعْدَ ذَلِكَ وَإِذَا قَرَأَ : (وَلاَ الضَّالِّينَ ) .
Qatadah first identifies two pauses, then an additional phrase mentions pausing after the closing verse of al-Fatihah; the relationship is terse in the source.
Should the final phrase be understood as specifying the end of recitation rather than a distinct third pause?