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سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب فِي وَقْتِ الْعِشَاءِ الآخِرَةِChapter: The Time For The Later Isha’.
Hadith 420
اُردوEn
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا جَرِيرٌ ، عَنْ مَنْصُورٍ ، عَنْ الْحَكَمِ ، عَنْ نَافِعٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ، قَالَ : مَكَثْنَا ذَاتَ لَيْلَةٍ نَنْتَظِرُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِصَلَاةِ الْعِشَاءِ ، فَخَرَجَ إِلَيْنَا حِينَ ذَهَبَ ثُلُثُ اللَّيْلِ أَوْ بَعْدَهُ ، فَلَا نَدْرِي أَشَيْءٌ شَغَلَهُ أَمْ غَيْرُ ذَلِكَ ، فَقَالَ حِينَ خَرَجَ : "أَتَنْتَظِرُونَ هَذِهِ الصَّلَاةَ ؟ لَوْلَا أَنْ تَثْقُلَ عَلَى أُمَّتِي لَصَلَّيْتُ بِهِمْ هَذِهِ السَّاعَةَ ، ثُمَّ أَمَرَ الْمُؤَذِّنَ فَأَقَامَ الصَّلَاةَ " .
Abdullah bin Umar said: We remained one night waiting for the Messenger of Allah ﷺ to offer the Isha prayer. He came out to us when one-third of the night has passed or even after it. We did not know whether anything kept him occupied or there was some other matter. When he came out, he said: Are you waiting for this prayer ? Were it not that it would impose a burden on my people, I would normally pray with them at this time. He then gave orders to the muadhdhin who declared that the time of the prayer had come.
Related hadith on this topic
Brief Explanation
The purpose of making them wait could also be so that these people may attain the reward of waiting for worship, and so that the virtue of delaying (the prayer) may also be made known to them. In any case, from this, the merit of performing the ‘Isha prayer with delay is established.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
420. Commentary:
The purpose of making them wait could also be so that these people may attain the reward of "waiting for worship," and so that the virtue of delay may be made known to them. In any case, this establishes the merit of performing the ‘Isha prayer with delay.
The purpose of making them wait could also be so that these people may attain the reward of "waiting for worship," and so that the virtue of delay may be made known to them. In any case, this establishes the merit of performing the ‘Isha prayer with delay.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 420
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ The Companions’ sleep was while sitting, not lying down, as is established from other ahadith.
➋ The ‘Isha prayer is a distinctive feature of the Muslim Ummah; furthermore, it is recommended to delay it rather than perform it at its earliest time, as will be explicitly mentioned in the upcoming hadith.
➌ Ablution (wudu) is not nullified merely by sleep, unless one lies down or leans in such a way that the limbs become relaxed. It was a special characteristic of the Messenger of Allah (sallallahu alayhi wa sallam) that even in sleep, his ablution remained intact. The following ahadith are clear evidence of this.
➊ The Companions’ sleep was while sitting, not lying down, as is established from other ahadith.
➋ The ‘Isha prayer is a distinctive feature of the Muslim Ummah; furthermore, it is recommended to delay it rather than perform it at its earliest time, as will be explicitly mentioned in the upcoming hadith.
➌ Ablution (wudu) is not nullified merely by sleep, unless one lies down or leans in such a way that the limbs become relaxed. It was a special characteristic of the Messenger of Allah (sallallahu alayhi wa sallam) that even in sleep, his ablution remained intact. The following ahadith are clear evidence of this.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 199
Hafiz Muhammad Ameen
538. Commentary: For further benefits, see Sunan an-Nasa'i, Hadith: 483, 537.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 538
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
(1)
From this hadith, it is understood that Aisha (radi Allahu anha) did not feel any discomfort in mentioning the name of Ali (radi Allahu anhu) or speaking well of him. Therefore, when, during the final illness of the Prophet (sallallahu alayhi wa sallam), two men supported him and took him to the mosque, mentioning the name of one and not the other was not because she disliked mentioning his name. Ahead, the name of Ali (radi Allahu anhu) is explicitly mentioned.
(2)
This hadith proves that the duration for wiping (masah) over leather socks (khuffayn) for a traveler is three days and three nights, and for a resident, it is one day and one night. However, in the case of ritual bath (ghusl), the socks must be removed. Therefore, the statement attributed to Imam Malik (rahimahullah) that there is no fixed duration for wiping is not correct.
(3)
When a scholar is asked about an issue and there is someone present who can give a better answer, he should direct the questioner to ask that person.
(1)
From this hadith, it is understood that Aisha (radi Allahu anha) did not feel any discomfort in mentioning the name of Ali (radi Allahu anhu) or speaking well of him. Therefore, when, during the final illness of the Prophet (sallallahu alayhi wa sallam), two men supported him and took him to the mosque, mentioning the name of one and not the other was not because she disliked mentioning his name. Ahead, the name of Ali (radi Allahu anhu) is explicitly mentioned.
(2)
This hadith proves that the duration for wiping (masah) over leather socks (khuffayn) for a traveler is three days and three nights, and for a resident, it is one day and one night. However, in the case of ritual bath (ghusl), the socks must be removed. Therefore, the statement attributed to Imam Malik (rahimahullah) that there is no fixed duration for wiping is not correct.
(3)
When a scholar is asked about an issue and there is someone present who can give a better answer, he should direct the questioner to ask that person.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 639
