سنن ابي داود
Abu Dawud
كتاب التطوعPrayer (Kitab Al-Salat): Voluntary Prayers
باب مَنْ رَخَّصَ فِيهِمَا إِذَا كَانَتِ الشَّمْسُ مُرْتَفِعَةًChapter: Those Who Allowed These Two Rak’ahs To Be Prayed If The Sun Is Still High.
Hadith 1277
اُردوEn
حَدَّثَنَا الرَّبِيعُ بْنُ نَافِعٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ الْمُهَاجِرِ ، عَنْ الْعَبَّاسِ بْنِ سَالِمٍ ، عَنْ أَبِي سَلَّامٍ ، عَنْ أَبِي أُمَامَةَ ، عَنْ عَمْرِو بْنِ عَبَسَةَ السُّلَمِيِّ ، أَنَّهُ قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، أَيُّ اللَّيْلِ أَسْمَعُ ؟ قَالَ : " جَوْفُ اللَّيْلِ الْآخِرُ فَصَلِّ مَا شِئْتَ فَإِنَّ الصَّلَاةَ مَشْهُودَةٌ مَكْتُوبَةٌ حَتَّى تُصَلِّيَ الصُّبْحَ ، ثُمَّ أَقْصِرْ حَتَّى تَطْلُعَ الشَّمْسُ فَتَرْتَفِعَ قِيسَ رُمْحٍ أَوْ رُمْحَيْنِ فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ وَتُصَلِّي لَهَا الْكُفَّارُ ، ثُمَّ صَلِّ مَا شِئْتَ فَإِنَّ الصَّلَاةَ مَشْهُودَةٌ مَكْتُوبَةٌ حَتَّى يَعْدِلَ الرُّمْحُ ظِلَّهُ ، ثُمَّ أَقْصِرْ فَإِنَّ جَهَنَّمَ تُسْجَرُ وَتُفْتَحُ أَبْوَابُهَا ، فَإِذَا زَاغَتِ الشَّمْسُ فَصَلِّ مَا شِئْتَ فَإِنَّ الصَّلَاةَ مَشْهُودَةٌ حَتَّى تُصَلِّيَ الْعَصْرَ ، ثُمَّ أَقْصِرْ حَتَّى تَغْرُبَ الشَّمْسُ فَإِنَّهَا تَغْرُبُ بَيْنَ قَرْنَيْ شَيْطَانٍ وَيُصَلِّي لَهَا الْكُفَّارُ " . وَقَصَّ حَدِيثًا طَوِيلًا ، قَالَ الْعَبَّاسُ : هَكَذَا حَدَّثَنِي أَبُو سَلَّامٍ ، عَنْ أَبِي أُمَامَةَ ، إِلَّا أَنْ أُخْطِئَ شَيْئًا لَا أُرِيدُهُ ، فَأَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ .
Narrated Amr ibn Anbasah as-Sulami: I asked: Messenger of Allah, in which part of night the supplication is more likely to be accepted? He replied: In the last part: Pray as much as you like, for the prayer is attended by the angels and it is recorded till you offer the dawn prayer; then stop praying when the sun is rising till it has reached the height of one or two lances, for it rises between the two horns of the Devil, and the infidels offer prayer for it (at that time). Then pray as much as you like, because the prayer is witnessed and recorded till the shadow of a lance be- comes equal to it. Then cease prayer, for at that time the Hell-fire is heated up and doors of Hell are opened. When the sun declines, pray as much as you like, for the prayer is witnessed till you pray the afternoon prayer; then cease prayer till the sun sets, for it sets between the horns of the Devil, and (at that time) the infidels offer prayer for it. He narrated a lengthy tradition. Abbas said: Abu Salam narrated this tradition in a similar manner from Abu Umamah. If I have made a mistake unintentionally, I beg pardon of Allah and repent to Him.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1277. Commentary:
In this hadith, performing prayer at three times has been declared prohibited: after the Fajr prayer, at the exact time of midday (zawal), and after the Asr prayer. In other ahadith, it is mentioned that prayer is also prohibited at the times of sunrise and sunset. See: [صحيح مسلم، صلاة المسافرين، حديث : 831]
Among these, the exact time of midday (zawal) and the times of sunrise and sunset are specifically prohibited times, whereas after Fajr and Asr, prayers that have a specific reason (sabab) may be performed.
Some scholars hold the view that on the day of Jumu‘ah (Friday), voluntary prayers (nawafil) may be performed even at the time of zawal. However, all the narrations that pertain to this are weak. Therefore, specifying Friday as an exception is not correct.
Imam Ibn Taymiyyah and Imam Ibn al-Qayyim have also, due to the aforementioned ahadith, adopted the position that performing nawafil at the time of zawal on Friday is permissible. See: [مجموعة فتاويٰ ابن تيمية : 12/120، بتحقيق عامر الجزار، انور الباز، زادالمعاد : 1/378، بتحقيق شعيب الأرناؤوط]
Shaykh al-Albani rahimahullah is also of this opinion. See: [الأجو بة النافعة ‘ص : 34‘ 35]
However, there is no strong basis for the position of these scholars; therefore, even on Friday, performing nawafil at the time of zawal is not correct.
In this hadith, performing prayer at three times has been declared prohibited: after the Fajr prayer, at the exact time of midday (zawal), and after the Asr prayer. In other ahadith, it is mentioned that prayer is also prohibited at the times of sunrise and sunset. See: [صحيح مسلم، صلاة المسافرين، حديث : 831]
Among these, the exact time of midday (zawal) and the times of sunrise and sunset are specifically prohibited times, whereas after Fajr and Asr, prayers that have a specific reason (sabab) may be performed.
Some scholars hold the view that on the day of Jumu‘ah (Friday), voluntary prayers (nawafil) may be performed even at the time of zawal. However, all the narrations that pertain to this are weak. Therefore, specifying Friday as an exception is not correct.
Imam Ibn Taymiyyah and Imam Ibn al-Qayyim have also, due to the aforementioned ahadith, adopted the position that performing nawafil at the time of zawal on Friday is permissible. See: [مجموعة فتاويٰ ابن تيمية : 12/120، بتحقيق عامر الجزار، انور الباز، زادالمعاد : 1/378، بتحقيق شعيب الأرناؤوط]
Shaykh al-Albani rahimahullah is also of this opinion. See: [الأجو بة النافعة ‘ص : 34‘ 35]
However, there is no strong basis for the position of these scholars; therefore, even on Friday, performing nawafil at the time of zawal is not correct.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1277
Hafiz Muhammad Ameen
573. Commentary:
➊ Although, in terms of time, all moments are equal, yet in terms of the nearness or remoteness of Allah’s mercy, there is a difference among them. For example, after midnight, Allah’s mercy draws near, to the extent that when a third of the night remains, Allah Himself descends to the lowest heaven. Therefore, this is a time of special nearness. The Prophet sallallahu alayhi wa sallam said: «علیکم بقیام اللیل فانه دأب الصالحین قبلکم» “Stand in prayer during the night, for this was the practice of the righteous before you.” [جامع الترمذي ، الدعوات ، حدیث : 3549 ، وصحیح الترغیب للألباني : 3؍399]
➋ From this narration, three times are proven to be disliked (makruh) for prayer: sunrise, when the sun is at its zenith, and sunset. In other narrations, after ‘Asr, when the sun has turned yellowish—as will be investigated in the next hadith—and after Fajr, prayer is also prohibited. It is necessary to act upon all the narrations.
➌ It is forbidden to imitate the disbelievers in acts of worship.
➊ Although, in terms of time, all moments are equal, yet in terms of the nearness or remoteness of Allah’s mercy, there is a difference among them. For example, after midnight, Allah’s mercy draws near, to the extent that when a third of the night remains, Allah Himself descends to the lowest heaven. Therefore, this is a time of special nearness. The Prophet sallallahu alayhi wa sallam said: «علیکم بقیام اللیل فانه دأب الصالحین قبلکم» “Stand in prayer during the night, for this was the practice of the righteous before you.” [جامع الترمذي ، الدعوات ، حدیث : 3549 ، وصحیح الترغیب للألباني : 3؍399]
➋ From this narration, three times are proven to be disliked (makruh) for prayer: sunrise, when the sun is at its zenith, and sunset. In other narrations, after ‘Asr, when the sun has turned yellowish—as will be investigated in the next hadith—and after Fajr, prayer is also prohibited. It is necessary to act upon all the narrations.
➌ It is forbidden to imitate the disbelievers in acts of worship.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 573
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The meaning of "dubur as-salat" can be "after the prayer," that is, after the salam, and it can also mean "at the end of the prayer, before the salam."
And the latter meaning is more correct,
because the Messenger of Allah (sallallahu alayhi wa sallam) informed Abu Bakr (radi Allahu anhu) about the time when supplication is more readily accepted at that very moment,
and also because the servant is closer to Allah while he is still in the prayer, compared to after the salam.
1:
The meaning of "dubur as-salat" can be "after the prayer," that is, after the salam, and it can also mean "at the end of the prayer, before the salam."
And the latter meaning is more correct,
because the Messenger of Allah (sallallahu alayhi wa sallam) informed Abu Bakr (radi Allahu anhu) about the time when supplication is more readily accepted at that very moment,
and also because the servant is closer to Allah while he is still in the prayer, compared to after the salam.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3499
