صحيح البخاري
Bukhari
كتاب مواقيت الصلاةThe Book of The Times of As-Salat (The Prayers) and Its Superiority
بَابُ مَوَاقِيتِ الصَّلاَةِ وَفَضْلِهَا:Chapter. The times of As-Salat (the prayers) and the superiority of offering Salat (prayers) in time.
Hadith 522
اُردوEn
قَالَ عُرْوَةُ : وَلَقَدْ حَدَّثَتْنِي عَائِشَةُ ، " أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي الْعَصْرَ وَالشَّمْسُ فِي حُجْرَتِهَا قَبْلَ أَنْ تَظْهَرَ " .
Urwa added, "Aisha told me that Allah's Apostle used to pray `Asr prayer when the sunshine was still inside her residence (during the early time of `Asr).
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
After establishing the importance of the specification of prayer times through the narration of the leadership (imamat) of Jibril (alayhis salam), the particular significance of the ‘Asr prayer and the necessity of performing it at its earliest time is being explained, because it was specifically the ‘Asr prayer in which Umar ibn Abd al-Aziz (rahimahullah) experienced a delay.
Since the time for the ‘Asr prayer also includes a disliked (makruh) period, caution is required when performing it, lest one enters into the disliked time.
Imam Bukhari (rahimahullah) wishes to establish the earliest time for the ‘Asr prayer from this hadith.
As Shah Waliullah Muhaddith Dehlawi (rahimahullah) writes in the commentary of the chapter headings of Bukhari:
From this, the ruling is derived that the ‘Asr prayer of the Messenger of Allah (sallallahu alayhi wa sallam) would be after the shadow (sayah) became equal in length, because at that time the walls of the chambers (hujrah) were not very high, nor was the courtyard spacious; in such chambers, sunlight would only appear on the walls after the shadow (sayah) became equal.
The Messenger of Allah (sallallahu alayhi wa sallam) declared performing the prayer at its earliest time to be the best deed.
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 170)
In the Noble Qur’an, there is a special command from Allah, the Exalted, regarding the protection of the middle prayer (salat al-wusta).
()
According to the hadith, by “salat al-wusta” is meant the ‘Asr prayer.
(Sahih Muslim, al-Masajid, Hadith: 1426(628))
(2)
While translating, we have added the word “shadow” (sayah) in brackets, because as the sun descends, the shadow on the walls rises, and in some chains of this hadith, this clarification is also present.
As ‘A’ishah (radi Allahu anha) herself narrates, the Messenger of Allah (sallallahu alayhi wa sallam) would perform the ‘Asr prayer at a time when sunlight would still be present in my chamber and the shadow on the walls would not yet be prominent.
(Sahih al-Bukhari, al-Salat, Hadith: 545, 546)
(1)
After establishing the importance of the specification of prayer times through the narration of the leadership (imamat) of Jibril (alayhis salam), the particular significance of the ‘Asr prayer and the necessity of performing it at its earliest time is being explained, because it was specifically the ‘Asr prayer in which Umar ibn Abd al-Aziz (rahimahullah) experienced a delay.
Since the time for the ‘Asr prayer also includes a disliked (makruh) period, caution is required when performing it, lest one enters into the disliked time.
Imam Bukhari (rahimahullah) wishes to establish the earliest time for the ‘Asr prayer from this hadith.
As Shah Waliullah Muhaddith Dehlawi (rahimahullah) writes in the commentary of the chapter headings of Bukhari:
From this, the ruling is derived that the ‘Asr prayer of the Messenger of Allah (sallallahu alayhi wa sallam) would be after the shadow (sayah) became equal in length, because at that time the walls of the chambers (hujrah) were not very high, nor was the courtyard spacious; in such chambers, sunlight would only appear on the walls after the shadow (sayah) became equal.
The Messenger of Allah (sallallahu alayhi wa sallam) declared performing the prayer at its earliest time to be the best deed.
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 170)
In the Noble Qur’an, there is a special command from Allah, the Exalted, regarding the protection of the middle prayer (salat al-wusta).
()
According to the hadith, by “salat al-wusta” is meant the ‘Asr prayer.
(Sahih Muslim, al-Masajid, Hadith: 1426(628))
(2)
While translating, we have added the word “shadow” (sayah) in brackets, because as the sun descends, the shadow on the walls rises, and in some chains of this hadith, this clarification is also present.
As ‘A’ishah (radi Allahu anha) herself narrates, the Messenger of Allah (sallallahu alayhi wa sallam) would perform the ‘Asr prayer at a time when sunlight would still be present in my chamber and the shadow on the walls would not yet be prominent.
(Sahih al-Bukhari, al-Salat, Hadith: 545, 546)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 522
Maulana Dawood Raz
Hadith Commentary:
The leader of the world in hadith, Imam Bukhari rahimahullah, began the third section of his pure book with the Book of the Appointed Times of Prayer (Kitab Mawaqit al-Salat). He then established the chapter “Bab Mawaqit al-Salat, etc.” The difference between the two is that in the Book, the times are mentioned in general—whether they are times of virtue or times of dislike—while in the chapter, those times are mentioned in which performing the prayer is most virtuous.
Regarding the investigation of the appointed times (mawaqit) and the details of the aforementioned noble verse, Shaykh al-Hadith Mawlana Ubaidullah Sahib Mubarakpuri rahimahullah writes:
“Mawaqit al-salat is the plural of miqat, which is on the pattern of mifa’al from waqt (time). What is meant by it is the time that Allah has specified for the performance of this act of worship, which is a limited portion of time for the action. Allah the Exalted said:
{إن الصلاة كانت على المؤمنين كتاباً موقوتاً} [103: 4]
That is:
It is made obligatory at specific, known times. Thus, the mention of the times is summarized in this verse, and in other places in the Book, some details are mentioned, but the specification of their beginnings and ends was clarified only through the tongue of the Messenger (sallallahu alayhi wa sallam).” (Mir‘at, vol. 1, p. 383)
“That is, the word mawaqit means ‘times,’ and it is on the pattern of mifa’al, and by it is meant the time which Allah has specified for the performance of this act of worship, and it is a limited portion of time. Allah has said that prayer has been made obligatory upon the believers at appointed times. In this verse, the times are mentioned in a summarized way; in other places in the Noble Qur’an, some details are also mentioned, but the beginning and end of the times have been explained by Allah only through the blessed tongue of His Messenger (sallallahu alayhi wa sallam).
The noble verse:
﴿Aqim al-salat tarafayi al-nahar wa zulafan min al-layl﴾
mentions the prayers of Fajr, Maghrib, and ‘Isha.
The noble verse:
﴿Aqim al-salat li-duluk al-shams﴾
refers to Zuhr and ‘Asr.
﴿Ila ghasaq al-layl﴾
mentions Maghrib and ‘Isha,
﴿wa Qur’an al-fajr﴾
mentions the Fajr prayer.
The noble verse:
﴿Fasubhan Allah hina tumsun﴾
mentions Maghrib and ‘Isha,
﴿wa hina tusbihun﴾
mentions the morning (Fajr).
﴿Wa ‘ashiyyan﴾
refers to ‘Asr,
﴿hina tuz’harun﴾
refers to Zuhr,
and the noble verse:
﴿Wasabbih bihamdi rabbika qabla tulu‘ al-shams﴾
refers to Fajr,
﴿wa qabla ghurubiha﴾
to ‘Asr,
﴿wa min ana’i al-layl﴾
is similar to the noble verse
﴿wa zulafan min al-layl﴾.
﴿Fasabbihhu wa atraf al-nahar﴾
mentions Zuhr.
In short, these brief details of the five daily prayers are mentioned in the Noble Qur’an. The complete details of their times have been presented by Allah’s beloved Messenger (sallallahu alayhi wa sallam) through his actions and statements, according to which it is necessary to perform the prayer.
Nowadays, some unfortunate people have denied the Prophetic hadiths and claim to act only upon the Noble Qur’an. Since they interpret the Qur’an solely according to their own deficient opinions, among them are some who accept five daily prayers, some who mention three, and some who accept only two prayers. Then, for the performance of prayer, the forms they have devised with their deficient minds are extremely ridiculous. This was bound to be the result of abandoning the Prophetic hadiths; thus, these people can be called the worst among the people of Islam. They have girded themselves for open treachery against their beloved Messenger (sallallahu alayhi wa sallam) under the guise of the Noble Qur’an. May Allah grant them guidance.
Under the aforementioned verse, Imam Shafi‘i rahimahullah says that even if swords are clashing and there is no opportunity to pause, one must still perform the prayer at its appointed time. According to Imam Malik rahimahullah, in such a situation, it is permissible to delay the prayer. His evidence is the hadith of the Battle of the Trench (Khandaq), in which it is mentioned that the Prophet (sallallahu alayhi wa sallam) performed several prayers late. That hadith is as follows:
“From Jabir ibn ‘Abdullah, that ‘Umar ibn al-Khattab came on the day of the Trench after the sun had set, cursing the disbelievers of Quraysh. He said:
‘O Messenger of Allah, I was unable to pray ‘Asr until the sun was about to set.’ The Prophet (sallallahu alayhi wa sallam) said:
«وَاللَّهِ مَا صَلَّيْتُهَا»
So we went to Bathan, performed ablution (wudu) for the prayer, and we performed ablution for it, then he prayed ‘Asr after the sun had set, then after it he prayed Maghrib.” (Agreed upon)
That is, Jabir ibn ‘Abdullah radi Allahu anhu narrates that ‘Umar radi Allahu anhu, on the day of the Trench, came to the Prophet (sallallahu alayhi wa sallam) after sunset, cursing the disbelievers of Quraysh, and said, “O Messenger of Allah, my ‘Asr prayer has been missed.” The Prophet (sallallahu alayhi wa sallam) said, “I too have not been able to pray it.” So he (sallallahu alayhi wa sallam) and we performed ablution, and first performed the ‘Asr prayer, then the Maghrib prayer.
It is thus understood that in such a situation of necessity, there is no harm in delaying the prayer.
Some narrations indicate that on this occasion, four prayers of the Prophet (sallallahu alayhi wa sallam) and the Companions (radi Allahu anhum) were missed, which were then performed in order at the time of Maghrib.
The claim of some Hanafi scholars that in the time of ‘Umar ibn ‘Abd al-‘Aziz rahimahullah, it was the practice to delay the ‘Asr prayer is incorrect. The narration clearly states that “the prayer was delayed one day”—that is, it was delayed by coincidence on one day. This narration is sufficient as a response to the Hanafis.
And Allah knows best.
The leader of the world in hadith, Imam Bukhari rahimahullah, began the third section of his pure book with the Book of the Appointed Times of Prayer (Kitab Mawaqit al-Salat). He then established the chapter “Bab Mawaqit al-Salat, etc.” The difference between the two is that in the Book, the times are mentioned in general—whether they are times of virtue or times of dislike—while in the chapter, those times are mentioned in which performing the prayer is most virtuous.
Regarding the investigation of the appointed times (mawaqit) and the details of the aforementioned noble verse, Shaykh al-Hadith Mawlana Ubaidullah Sahib Mubarakpuri rahimahullah writes:
“Mawaqit al-salat is the plural of miqat, which is on the pattern of mifa’al from waqt (time). What is meant by it is the time that Allah has specified for the performance of this act of worship, which is a limited portion of time for the action. Allah the Exalted said:
{إن الصلاة كانت على المؤمنين كتاباً موقوتاً} [103: 4]
That is:
It is made obligatory at specific, known times. Thus, the mention of the times is summarized in this verse, and in other places in the Book, some details are mentioned, but the specification of their beginnings and ends was clarified only through the tongue of the Messenger (sallallahu alayhi wa sallam).” (Mir‘at, vol. 1, p. 383)
“That is, the word mawaqit means ‘times,’ and it is on the pattern of mifa’al, and by it is meant the time which Allah has specified for the performance of this act of worship, and it is a limited portion of time. Allah has said that prayer has been made obligatory upon the believers at appointed times. In this verse, the times are mentioned in a summarized way; in other places in the Noble Qur’an, some details are also mentioned, but the beginning and end of the times have been explained by Allah only through the blessed tongue of His Messenger (sallallahu alayhi wa sallam).
The noble verse:
﴿Aqim al-salat tarafayi al-nahar wa zulafan min al-layl﴾
mentions the prayers of Fajr, Maghrib, and ‘Isha.
The noble verse:
﴿Aqim al-salat li-duluk al-shams﴾
refers to Zuhr and ‘Asr.
﴿Ila ghasaq al-layl﴾
mentions Maghrib and ‘Isha,
﴿wa Qur’an al-fajr﴾
mentions the Fajr prayer.
The noble verse:
﴿Fasubhan Allah hina tumsun﴾
mentions Maghrib and ‘Isha,
﴿wa hina tusbihun﴾
mentions the morning (Fajr).
﴿Wa ‘ashiyyan﴾
refers to ‘Asr,
﴿hina tuz’harun﴾
refers to Zuhr,
and the noble verse:
﴿Wasabbih bihamdi rabbika qabla tulu‘ al-shams﴾
refers to Fajr,
﴿wa qabla ghurubiha﴾
to ‘Asr,
﴿wa min ana’i al-layl﴾
is similar to the noble verse
﴿wa zulafan min al-layl﴾.
﴿Fasabbihhu wa atraf al-nahar﴾
mentions Zuhr.
In short, these brief details of the five daily prayers are mentioned in the Noble Qur’an. The complete details of their times have been presented by Allah’s beloved Messenger (sallallahu alayhi wa sallam) through his actions and statements, according to which it is necessary to perform the prayer.
Nowadays, some unfortunate people have denied the Prophetic hadiths and claim to act only upon the Noble Qur’an. Since they interpret the Qur’an solely according to their own deficient opinions, among them are some who accept five daily prayers, some who mention three, and some who accept only two prayers. Then, for the performance of prayer, the forms they have devised with their deficient minds are extremely ridiculous. This was bound to be the result of abandoning the Prophetic hadiths; thus, these people can be called the worst among the people of Islam. They have girded themselves for open treachery against their beloved Messenger (sallallahu alayhi wa sallam) under the guise of the Noble Qur’an. May Allah grant them guidance.
Under the aforementioned verse, Imam Shafi‘i rahimahullah says that even if swords are clashing and there is no opportunity to pause, one must still perform the prayer at its appointed time. According to Imam Malik rahimahullah, in such a situation, it is permissible to delay the prayer. His evidence is the hadith of the Battle of the Trench (Khandaq), in which it is mentioned that the Prophet (sallallahu alayhi wa sallam) performed several prayers late. That hadith is as follows:
“From Jabir ibn ‘Abdullah, that ‘Umar ibn al-Khattab came on the day of the Trench after the sun had set, cursing the disbelievers of Quraysh. He said:
‘O Messenger of Allah, I was unable to pray ‘Asr until the sun was about to set.’ The Prophet (sallallahu alayhi wa sallam) said:
«وَاللَّهِ مَا صَلَّيْتُهَا»
So we went to Bathan, performed ablution (wudu) for the prayer, and we performed ablution for it, then he prayed ‘Asr after the sun had set, then after it he prayed Maghrib.” (Agreed upon)
That is, Jabir ibn ‘Abdullah radi Allahu anhu narrates that ‘Umar radi Allahu anhu, on the day of the Trench, came to the Prophet (sallallahu alayhi wa sallam) after sunset, cursing the disbelievers of Quraysh, and said, “O Messenger of Allah, my ‘Asr prayer has been missed.” The Prophet (sallallahu alayhi wa sallam) said, “I too have not been able to pray it.” So he (sallallahu alayhi wa sallam) and we performed ablution, and first performed the ‘Asr prayer, then the Maghrib prayer.
It is thus understood that in such a situation of necessity, there is no harm in delaying the prayer.
Some narrations indicate that on this occasion, four prayers of the Prophet (sallallahu alayhi wa sallam) and the Companions (radi Allahu anhum) were missed, which were then performed in order at the time of Maghrib.
The claim of some Hanafi scholars that in the time of ‘Umar ibn ‘Abd al-‘Aziz rahimahullah, it was the practice to delay the ‘Asr prayer is incorrect. The narration clearly states that “the prayer was delayed one day”—that is, it was delayed by coincidence on one day. This narration is sufficient as a response to the Hanafis.
And Allah knows best.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 521
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
There is no verbal repetition between the book and the chapter, because in the Book of the Times of Prayer (Kitab Mawaqit al-Salat), the rulings regarding the times are discussed—namely, at which times performing prayer is disliked (makruh), at which times it is most virtuous (afdal), and at which times it is merely permissible (ja'iz). Whereas in the Chapter of the Times of Prayer (Bab Mawaqit al-Salat), only those times are mentioned in which performing prayer is most virtuous.
(2)
The rulers of Banu Umayyah were accustomed to performing the prayer late, but Allah, the Exalted, protected Umar ibn Abd al-Aziz rahimahullah from this habit. Coincidentally, one day there was some delay in the ‘Asr prayer.
(Sahih al-Bukhari, Bad’ al-Khalq, Hadith: 3221)
The reason for this delay is also mentioned in a narration: he was seated on the pulpit to reform the morals and actions of the Muslims, and while delivering a sermon, there was some delay in the ‘Asr prayer.
(Sunan Abi Dawud, al-Salat, Hadith: 394)
However, when ‘Urwah ibn al-Zubayr radi Allahu anhu narrated the aforementioned hadith, he was astonished at the great importance of the prayer times, and he asked ‘Urwah whether indeed Jibril alayhis salam himself practically taught the Messenger of Allah sallallahu alayhi wa sallam the determination of these times. So ‘Urwah provided a reference with a chain of narration for the hadith.
After this, his adherence to the prayer times became such that he never again delayed performing the prayer, as is clarified in the narrations.
(Fath al-Bari: 9/2)
(3)
The name of Abu Mas‘ud radi Allahu anhu is ‘Uqbah ibn ‘Amr al-Ansari, who participated in the Battle of Badr.
The distinguishing characteristic of these noble Companions radi Allahu anhum was that, rising above the ranks of ruler and subject, they were accustomed to fulfilling the duty of calling to good and reforming others in a sincere manner. Thus, when the governor of Kufa appointed by Amir Mu‘awiyah radi Allahu anhu, al-Mughira ibn Shu‘bah radi Allahu anhu, once delayed the ‘Asr prayer, Mas‘ud al-Ansari radi Allahu anhu immediately corrected him by narrating the aforementioned hadith, and this same spirit was present in ‘Urwah ibn al-Zubayr.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4007)
(1)
There is no verbal repetition between the book and the chapter, because in the Book of the Times of Prayer (Kitab Mawaqit al-Salat), the rulings regarding the times are discussed—namely, at which times performing prayer is disliked (makruh), at which times it is most virtuous (afdal), and at which times it is merely permissible (ja'iz). Whereas in the Chapter of the Times of Prayer (Bab Mawaqit al-Salat), only those times are mentioned in which performing prayer is most virtuous.
(2)
The rulers of Banu Umayyah were accustomed to performing the prayer late, but Allah, the Exalted, protected Umar ibn Abd al-Aziz rahimahullah from this habit. Coincidentally, one day there was some delay in the ‘Asr prayer.
(Sahih al-Bukhari, Bad’ al-Khalq, Hadith: 3221)
The reason for this delay is also mentioned in a narration: he was seated on the pulpit to reform the morals and actions of the Muslims, and while delivering a sermon, there was some delay in the ‘Asr prayer.
(Sunan Abi Dawud, al-Salat, Hadith: 394)
However, when ‘Urwah ibn al-Zubayr radi Allahu anhu narrated the aforementioned hadith, he was astonished at the great importance of the prayer times, and he asked ‘Urwah whether indeed Jibril alayhis salam himself practically taught the Messenger of Allah sallallahu alayhi wa sallam the determination of these times. So ‘Urwah provided a reference with a chain of narration for the hadith.
After this, his adherence to the prayer times became such that he never again delayed performing the prayer, as is clarified in the narrations.
(Fath al-Bari: 9/2)
(3)
The name of Abu Mas‘ud radi Allahu anhu is ‘Uqbah ibn ‘Amr al-Ansari, who participated in the Battle of Badr.
The distinguishing characteristic of these noble Companions radi Allahu anhum was that, rising above the ranks of ruler and subject, they were accustomed to fulfilling the duty of calling to good and reforming others in a sincere manner. Thus, when the governor of Kufa appointed by Amir Mu‘awiyah radi Allahu anhu, al-Mughira ibn Shu‘bah radi Allahu anhu, once delayed the ‘Asr prayer, Mas‘ud al-Ansari radi Allahu anhu immediately corrected him by narrating the aforementioned hadith, and this same spirit was present in ‘Urwah ibn al-Zubayr.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4007)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 521
Hafiz Zubair Ali Zai
Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 521، 522، ومسلم 610/167، من حديث ما لك به]
Jurisprudential Explanation (Tafaqquh):
➊ It is narrated in a marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) report from Sayyiduna Abdullah ibn Abbas radi Allahu anhuma that Jibril alayhis salam led the Prophet sallallahu alayhi wa sallam in prayer twice at the Ka‘bah. The first time, he performed the Zuhr prayer when the shadow was equal to the width of a sandal strap (very little), then he performed the Asr prayer when the shadow was equal to its own length, then the Maghrib prayer immediately after sunset, then the Isha prayer after the disappearance of twilight, and then the Fajr prayer after the appearance of true dawn. The second time, he performed the Zuhr prayer when the shadow was equal to its own length, the Asr prayer when the shadow was twice its length, the Maghrib prayer as before immediately after sunset, the Isha prayer after one-third of the night had passed, and the Fajr prayer when it was quite bright. Then Jibril alayhis salam said: The time (for the five prayers) is between these two times. [سنن ابي داود : 393 وسنده حسن وقال الترمذي : 149 ”حسن“ و صححه ابن خزيمه : 325 و ابن الجارود : 149، 150، والحاكم 197/1 ح 707 وقال النيموي فى آثار السنن : 194 ”و إسناد حسن“]
◄ Reports with this meaning are also established from the following Companions:
◈ Sayyiduna Abu Hurairah radi Allahu anhu [سنن النسائي 249/1، 250 ح 503 وسنده حسن وحسنه البخاري/العلل الكبير للترمذي 203/1 ب 46]
◈ Sayyiduna Jabir ibn Abdullah radi Allahu anhu [سنن الترمذي: 150، وقال: حديث حسن، سنن النسائي 263/1 ح 527 وإسناده حسن و صححه ابن حبان، الاحسان: 1470، والحاكم 195/1، 196، والذهبي]
◈ Sayyiduna Abu Sa‘id al-Khudri radi Allahu anhu [مسند أحمد 30/3 ح 11249، وسنده حسن]
◈ Sayyiduna Abu Mas‘ud al-Ansari radi Allahu anhu [سنن ابي داود : 394 نحو المعنٰي وهو حديث حسن صحيح و صححه ابن خزيمه : 352 وابن حبان، الموارد : 279 والحاكم 192/1، 193]
◄ This hadith regarding the imamate of Jibril is mutawatir (mass-transmitted). See: [قطف الازهار 23، نظم المتناثر 49]
➋ There is consensus (ijma‘) that the time for Zuhr prayer begins with the zenith (zawal) of the sun. [الافصاح لا بن هبير 76/1، الاجماع لابن المنذر : 34، مراتب الاجماع لابن حزم ص26]
⟐ Sayyiduna Umar radi Allahu anhu, when issuing a ruling, wrote that the time for Zuhr lasts from when the shadow is one cubit until it is equal to its own length. [الاوسط لابن المنذر ر328/2 ث 948 وسنده صحيح]
⟐ Sayyiduna Umar radi Allahu anhu sent a written order to Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu to perform the Zuhr prayer at the time of the sun’s zenith. [موطأ مالك رواية يحييٰ 7/1 ح 5، ك 1 ب 1 ح 7 وسنده صحيح]
◄ The narrations which state that when the heat is intense, perform the Zuhr prayer at a cooler time, all these ahadith pertain to travel, as is established from the hadith in Sahih Bukhari [539].
⟐ Sayyiduna Abu Hurairah radi Allahu anhu said: “When the shadow becomes equal to its own length, perform the Zuhr prayer, and when it becomes twice its length, perform the Asr prayer.” [موطأ امام مالك 8/1 ح 9 وسنده صحيح]
◄ This means that the Zuhr prayer can be performed from the zenith until the shadow is equal to its own length, i.e., the time for Zuhr is from the zenith until one shadow-length, and the time for Asr is from one shadow-length until two shadow-lengths. See: [التعيلق الممجد ص 41 حاشيه 9]
◈ Suwayd ibn Ghaflah rahimahullah (a major Tabi‘i) was so insistent on performing Zuhr at its earliest time that he was ready to fight and be killed rather than accept delaying the Zuhr prayer, and he informed people that they used to perform Zuhr at its earliest time behind Sayyiduna Abu Bakr and Sayyiduna Umar radi Allahu anhuma. [مصنف ابن ابي شيبه 323/1 ح 3271 وسنده حسن]
➌ According to the three Imams (and the majority of scholars), the time for Asr begins at one shadow-length. See the book [الام للشافعي 73/1، والا وسط لابن المنذر 329/2]
➍ In one narration of Sunan Abi Dawud, it is mentioned that thereafter the Prophet’s (sallallahu alayhi wa sallam) Fajr prayer remained in darkness until his passing, and after that day he never performed the prayer in brightness. [63/1 ح 394 وهو حديث حسن، والناسخ والمنسوخ للحازمي ص 77 و صححه ابن خزيمة: 352 وابن حبان، الاحسان : 1446، والحاكم 192/1، 193، للحد يث شاهد حسن لذاته عند الحاكم،]
◄ From this hadith, it is understood that performing the Fajr prayer in brightness is abrogated; therefore, this prayer should be performed in darkness. Sayyiduna Umar radi Allahu anhu ordered: Perform the Fajr prayer when the stars are clearly visible and intermingled. [موطأ امام مالك 7/1 ح 6 وسنده صحيح]
● Sayyiduna Umar radi Allahu anhu further said: And perform the morning prayer in darkness. [اسنن الكبري للبيهقي 456/1 وسنده حسن،]
● Sayyiduna Abu Musa al-Ash‘ari and Sayyiduna Abdullah ibn al-Zubayr radi Allahu anhuma used to perform the Fajr prayer in darkness. [مصنف ابن ابي شيبه 320/1 ح 3239، 3240 وسندهما صحيح]
● The caliph Umar ibn Abd al-Aziz al-Umawi rahimahullah issued an order that the Fajr prayer should be performed in darkness. [مصنف ابن ابي شيبه 320/1 ح 3237 وسنده صحيح]
➎ In the blessed era of the Companions and the Followers (Tabi‘in), the hadiths of the Messenger, narrated with authentic chains, were considered authoritative.
➏ It is not necessary that every scholar is aware of all evidences at all times; rather, it is quite possible that even the greatest of scholars may remain unaware of some evidences.
➐ The determination of prayer times is from Allah Ta‘ala.
➑ It is the responsibility of the scholars of truth to remain engaged, to the best of their ability, in spreading the call to the Book and the Sunnah at all times.
[وأخرجه البخاري 521، 522، ومسلم 610/167، من حديث ما لك به]
Jurisprudential Explanation (Tafaqquh):
➊ It is narrated in a marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) report from Sayyiduna Abdullah ibn Abbas radi Allahu anhuma that Jibril alayhis salam led the Prophet sallallahu alayhi wa sallam in prayer twice at the Ka‘bah. The first time, he performed the Zuhr prayer when the shadow was equal to the width of a sandal strap (very little), then he performed the Asr prayer when the shadow was equal to its own length, then the Maghrib prayer immediately after sunset, then the Isha prayer after the disappearance of twilight, and then the Fajr prayer after the appearance of true dawn. The second time, he performed the Zuhr prayer when the shadow was equal to its own length, the Asr prayer when the shadow was twice its length, the Maghrib prayer as before immediately after sunset, the Isha prayer after one-third of the night had passed, and the Fajr prayer when it was quite bright. Then Jibril alayhis salam said: The time (for the five prayers) is between these two times. [سنن ابي داود : 393 وسنده حسن وقال الترمذي : 149 ”حسن“ و صححه ابن خزيمه : 325 و ابن الجارود : 149، 150، والحاكم 197/1 ح 707 وقال النيموي فى آثار السنن : 194 ”و إسناد حسن“]
◄ Reports with this meaning are also established from the following Companions:
◈ Sayyiduna Abu Hurairah radi Allahu anhu [سنن النسائي 249/1، 250 ح 503 وسنده حسن وحسنه البخاري/العلل الكبير للترمذي 203/1 ب 46]
◈ Sayyiduna Jabir ibn Abdullah radi Allahu anhu [سنن الترمذي: 150، وقال: حديث حسن، سنن النسائي 263/1 ح 527 وإسناده حسن و صححه ابن حبان، الاحسان: 1470، والحاكم 195/1، 196، والذهبي]
◈ Sayyiduna Abu Sa‘id al-Khudri radi Allahu anhu [مسند أحمد 30/3 ح 11249، وسنده حسن]
◈ Sayyiduna Abu Mas‘ud al-Ansari radi Allahu anhu [سنن ابي داود : 394 نحو المعنٰي وهو حديث حسن صحيح و صححه ابن خزيمه : 352 وابن حبان، الموارد : 279 والحاكم 192/1، 193]
◄ This hadith regarding the imamate of Jibril is mutawatir (mass-transmitted). See: [قطف الازهار 23، نظم المتناثر 49]
➋ There is consensus (ijma‘) that the time for Zuhr prayer begins with the zenith (zawal) of the sun. [الافصاح لا بن هبير 76/1، الاجماع لابن المنذر : 34، مراتب الاجماع لابن حزم ص26]
⟐ Sayyiduna Umar radi Allahu anhu, when issuing a ruling, wrote that the time for Zuhr lasts from when the shadow is one cubit until it is equal to its own length. [الاوسط لابن المنذر ر328/2 ث 948 وسنده صحيح]
⟐ Sayyiduna Umar radi Allahu anhu sent a written order to Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu to perform the Zuhr prayer at the time of the sun’s zenith. [موطأ مالك رواية يحييٰ 7/1 ح 5، ك 1 ب 1 ح 7 وسنده صحيح]
◄ The narrations which state that when the heat is intense, perform the Zuhr prayer at a cooler time, all these ahadith pertain to travel, as is established from the hadith in Sahih Bukhari [539].
⟐ Sayyiduna Abu Hurairah radi Allahu anhu said: “When the shadow becomes equal to its own length, perform the Zuhr prayer, and when it becomes twice its length, perform the Asr prayer.” [موطأ امام مالك 8/1 ح 9 وسنده صحيح]
◄ This means that the Zuhr prayer can be performed from the zenith until the shadow is equal to its own length, i.e., the time for Zuhr is from the zenith until one shadow-length, and the time for Asr is from one shadow-length until two shadow-lengths. See: [التعيلق الممجد ص 41 حاشيه 9]
◈ Suwayd ibn Ghaflah rahimahullah (a major Tabi‘i) was so insistent on performing Zuhr at its earliest time that he was ready to fight and be killed rather than accept delaying the Zuhr prayer, and he informed people that they used to perform Zuhr at its earliest time behind Sayyiduna Abu Bakr and Sayyiduna Umar radi Allahu anhuma. [مصنف ابن ابي شيبه 323/1 ح 3271 وسنده حسن]
➌ According to the three Imams (and the majority of scholars), the time for Asr begins at one shadow-length. See the book [الام للشافعي 73/1، والا وسط لابن المنذر 329/2]
➍ In one narration of Sunan Abi Dawud, it is mentioned that thereafter the Prophet’s (sallallahu alayhi wa sallam) Fajr prayer remained in darkness until his passing, and after that day he never performed the prayer in brightness. [63/1 ح 394 وهو حديث حسن، والناسخ والمنسوخ للحازمي ص 77 و صححه ابن خزيمة: 352 وابن حبان، الاحسان : 1446، والحاكم 192/1، 193، للحد يث شاهد حسن لذاته عند الحاكم،]
◄ From this hadith, it is understood that performing the Fajr prayer in brightness is abrogated; therefore, this prayer should be performed in darkness. Sayyiduna Umar radi Allahu anhu ordered: Perform the Fajr prayer when the stars are clearly visible and intermingled. [موطأ امام مالك 7/1 ح 6 وسنده صحيح]
● Sayyiduna Umar radi Allahu anhu further said: And perform the morning prayer in darkness. [اسنن الكبري للبيهقي 456/1 وسنده حسن،]
● Sayyiduna Abu Musa al-Ash‘ari and Sayyiduna Abdullah ibn al-Zubayr radi Allahu anhuma used to perform the Fajr prayer in darkness. [مصنف ابن ابي شيبه 320/1 ح 3239، 3240 وسندهما صحيح]
● The caliph Umar ibn Abd al-Aziz al-Umawi rahimahullah issued an order that the Fajr prayer should be performed in darkness. [مصنف ابن ابي شيبه 320/1 ح 3237 وسنده صحيح]
➎ In the blessed era of the Companions and the Followers (Tabi‘in), the hadiths of the Messenger, narrated with authentic chains, were considered authoritative.
➏ It is not necessary that every scholar is aware of all evidences at all times; rather, it is quite possible that even the greatest of scholars may remain unaware of some evidences.
➐ The determination of prayer times is from Allah Ta‘ala.
➑ It is the responsibility of the scholars of truth to remain engaged, to the best of their ability, in spreading the call to the Book and the Sunnah at all times.
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 45
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
From this hadith, it is understood that one should hasten in performing the ‘Asr prayer; the time for the ‘Asr prayer begins when the shadow becomes equal to the object. Furthermore, the importance of the shadow is evident from this, as the times of the prayers are determined through it. Nowadays, clocks have become common, so no one determines the time by the shadow. Additionally, this instills certainty in the coherence of Allah’s solar system—that not only from the time of the Prophet sallallahu alayhi wa sallam, but from the very beginning until now, everything has been continuously moving according to Allah’s command. Subhan Allah, it is Allah who runs this and the entire system of the universe; we should worship Him alone, and we should not associate anyone with Him, because the One who runs the system of the universe is only He, He has no partner.
From this hadith, it is understood that one should hasten in performing the ‘Asr prayer; the time for the ‘Asr prayer begins when the shadow becomes equal to the object. Furthermore, the importance of the shadow is evident from this, as the times of the prayers are determined through it. Nowadays, clocks have become common, so no one determines the time by the shadow. Additionally, this instills certainty in the coherence of Allah’s solar system—that not only from the time of the Prophet sallallahu alayhi wa sallam, but from the very beginning until now, everything has been continuously moving according to Allah’s command. Subhan Allah, it is Allah who runs this and the entire system of the universe; we should worship Him alone, and we should not associate anyone with Him, because the One who runs the system of the universe is only He, He has no partner.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 170
