Ibn Shihab said: Umar bin Abdul Aziz was sitting on the pulpit and he somewhat postponed the afternoon prayer. Urwah bin al-Zubair said to him: "Gabriel informed Muhammed ﷺ of the time of prayer". So Umar said to him: "Be sure of what you are saying". Urwah then replied: "I heard Bashir bin Abu Masud say that he heard Abu Masud al-Ansari say that he heard the Messenger of Allah ﷺsay: 'Gabriel came down and informed me of the time of prayer, and I prayed along with him, then prayed along with him, then I prayed along with him, then I prayed along with him, then I prayed along with him, reckoning with his fingers five times of the prayer. ' I saw the Messenger of Allah ﷺ offering the Duhr prayer when the sun had passed the meridian. Sometimes he would delay it when it was sever heat ; and I witnessed that he prayer the Asr prayer when the sun was high and bright before the yellowness had overcome it; then a man could go off after the prayer and reach Dhu'l-Hulaifah before the sunset, and he would pray Maghrib when the sun had set ; and he would pray the 'Isha prayer when darkness prevailed over the horizon; sometime he would delay it until the people assembled; and once he prayer the fair prayer in the darkness of dawn and at another time he prayed it when it became fairly light; but later on he continued to pray in the darkness of dawn until his death; he never prayed it again in the light of the dawn. " Abu Dawud said: This tradition has been transmitted from al-Zuhri by Mamar, Malik, Ibn Uyainah, Shuaib bin Abi Hamzah, and al-Laith bin Saad and others; but they did not mention the time in which he (the Prophet) had prayer, nor did they explain it. And similarly it has been narrated by Hisham bin Urwah and Habib bin Abu Mazruq from Urwah like the report of Mamar and his companions. But Habib did not make a mention of Bashir. And Wahb bin Kaisan reported on the authority of Jabir from the Prophet ﷺ the time of the Maghrib prayer. He said: "Next day he (Gabriel) came to him at the time of the Maghrib prayer when the sun had already set. (He came both days) at the same time. " Abu Dawud said: Similarly, this tradition has been transmitted by Abu Hurairah from the Prophet ﷺ. He said: "Then he (Gabriel) led me in the sunset prayer next day at the same time. " Similarly, this tradition has been narrated through a different chain by Abdullah bin Amr bin al-As, through a chain from Hassan bin Atiyyah, from Amr bin Shuaib, from his father, on the authority from the Prophet ﷺ.
Hadith Referenceسنن ابي داود / كتاب الصلاة / 394
Hadith Gradingزبیر علی زئی:حسن, للحديث شواھد حسن عند الحاكم (1/190 تا 193) وصححه الحاكم عليٰ شرط الشيخين ووافقه الذهبي . أسامة بن زيد الليثي وثقه الجمهور، وصرح الزھري بالسماع في أصل الحديث عند البيھقي (1/441)
Hadith Takhrij« م /المساجد 31 (610)، سنن النسائی/ المواقیت 1 (495)، سنن ابن ماجہ/ الصلاة 1 (668)، (تحفة الأشراف: 9977)، وقد أخرجہ: صحیح البخاری/ المواقیت 1 (521)، وبدء الخلق 6 (3221)، والمغازي 12 (4007)، موطا امام مالک/وقوت الصلاة 1(1)، مسند احمد (4/120)، سنن الدارمی/الصلاة 3 (1223) (حسن) »
1؎ : Umar bin Abdul Aziz had a doubt regarding this hadith, suspecting that perhaps it was weak because Urwah had narrated it without a chain of transmission, or he doubted that the specification of the prayer times was directly given by Allah Ta'ala on the night of Mi'raj, so how could the mediation of Jibril (alayhis salam) come into it? Or, how did Jibril (alayhis salam) lead the Prophet (sallallahu alayhi wa sallam) in prayer when he is of a lower rank than the Prophet (sallallahu alayhi wa sallam)? Therefore, to remove these doubts, Urwah began to narrate it with a chain of transmission.
2؎ : Dhul-Hulaifah is at a distance of two farsakh (six miles or approximately nine and a half kilometers) from Madinah on the road to Makkah. At present, it is known as Bi’r Ali or Abyar Ali. This is the miqat for the people of Madinah and for pilgrims and those performing ‘umrah who pass through the route of Madinah.
3؎ : The Prophet (sallallahu alayhi wa sallam) performed this (prayer) during travel to demonstrate its permissibility. After that, he (sallallahu alayhi wa sallam) always performed Fajr in the time of ghalas (darkness before dawn).
Explanation & Benefits
Hafiz Zubair Ali Zai
In a narration of Sunan Abi Dawud, it is mentioned that «ثم كانت صلاته بعد ذلك التغليس حتي مات ولم يعد إلى أن يسفر» then the Prophet (sallallahu alayhi wa sallam) continued to perform the (morning) prayer in darkness until his passing, and he did not (again) perform the prayer in brightness. [سنن ابي داود: 394، دله شاهد فى مستدرك الحاكم 190/1 ح682 فالحديث به حسن]
From this hadith, it is understood that the narration in which it is stated, "Perform the Fajr prayer when it is well-lit," is abrogated. Also see: [هدية المسلمين ح8]
Sayyiduna Umar (radi Allahu anhu) said: Perform the morning prayer in darkness. [السنن الكبريٰ للبيهقي 456/1 و سنده حسن]
Zuhri narrates: Once, Umar bin Abdul Aziz (may Allah have mercy on him) delayed performing the prayer, so Urwah bin Zubair said to him: The Noble Prophet (peace and blessings be upon him) said: "Jibreel (peace be upon him) descended, he led me in prayer, and I prayed following him. Then he descended, he led me in prayer, and I prayed following him. Then he descended, he led me in prayer, and I prayed following him," until the narrator mentioned five prayers. So Umar bin Abdul Aziz said to him: "Fear Allah, O Urwah! And consider carefully what you are saying." So Urwah said: Bishr bin Abu Mas'ud narrated to me from his father (Sayyiduna Abu Mas'ud Ansari, may Allah be pleased with him) from the Noble Prophet (peace and blessings be upon him) this narration.
Shaykh Muhammad Ibrahim bin Basheer
Benefit: For the determination of the prayer times, Allah Ta’ala sent Jibril Amin (alayhis salam); he came for two consecutive days specifically to determine the times of the prayers, and he explained the beginning and end time of each prayer, and all praise is due to Allah.
Just as the Qur’an is revelation (wahy), likewise the hadith is also revelation; both are proofs. It is the hadith that has informed us that this is the Qur’an. Whoever deviates from the straight path and, following his intellect, begins to reject the ahadith, in reality, he is also a denier of the Qur’an, because who informed him that this is the Qur’an?
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 456