Bukhari

Explanation:
In the aforementioned narration, the Zuhr prayer is called the “first prayer” because when Jibril (alayhis salam) came to teach the times of prayer to the Prophet sallallahu alayhi wa sallam, he first led the Prophet sallallahu alayhi wa sallam in the Zuhr prayer. For this reason, the narrators of hadith, when mentioning the times of prayer, begin with the Zuhr prayer. From this narration and other narrations, it is clearly evident that the Prophet sallallahu alayhi wa sallam used to perform the Asr prayer at its earliest time, when the shadow became equal to the object. To express this fact, different words have been used in these narrations. In some narrations, it is described as «والشمس مرتفعة حية», meaning that the sun was still quite high and very bright. Sayyidah Aisha radi Allahu anha expressed this reality by saying, “At the time of Asr, sunlight would still be present in my chamber.” In another narration, it is mentioned, “After the Asr prayer, people would travel four miles to the outskirts of Madinah, and still the sun would remain.” The clear meaning of all these narrations is that during the blessed era of the Prophet sallallahu alayhi wa sallam, the Asr prayer was performed at its earliest time, when the shadow became equal to the object. This is also because the Asr prayer is the “middle prayer” (salat al-wusta), for which Allah has given a special command to safeguard. Thus, the Divine command is:

«حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَقُومُوا لِلَّـهِ قَانِتِينَ» [2-البقرة:238]

That is, “Guard strictly the prayers, especially the middle prayer (which is the Asr prayer), and stand before Allah as devoutly obedient servants (like loyal slaves, with proper etiquette).”

On the basis of these very hadiths and verses, the earliest time for Asr has been fixed as when the shadow becomes equal to the object. This is the position of Imam Shafi’i rahimahullah, Imam Ahmad ibn Hanbal rahimahullah, and other eminent scholars and Imams of Islam. However, the respected scholars of the Hanafi school do not accept the earliest time for the Asr prayer, and in making interpretations of the aforementioned hadiths, they have had to exert considerable effort.

But their interpretation has left them bewildered... God, Jibril, and Mustafa (the Prophet) as well.

Strange Effort:
It is a strange effort that regarding the statement of Sayyidah Aisha radi Allahu anha, in which it is mentioned that the Prophet sallallahu alayhi wa sallam used to perform the Asr prayer at such an early time that the sunlight would not leave her chamber—which clearly means that the sun was still quite high—yet some Hanafi scholars have given a peculiar explanation, which is as follows: “The walls of the chambers of the noble wives were very short. Therefore, before sunset, some sunlight would remain in the chamber. Thus, if the Prophet sallallahu alayhi wa sallam performed the Asr prayer at a time when there was sunlight in the chamber of Sayyidah Aisha radi Allahu anha, this does not prove that he used to pray Asr very early.” [تفہیم البخاری، پ 3، ص : 18] The obsession with defending one’s school of thought is such that a person makes such an interpretation of the speaker’s statement that even the speaker could not have imagined it. The point to ponder here is that the one making the statement is Sayyidah Aisha Siddiqa radi Allahu anha, who holds a special status in the Ummah in every respect. What was her real intent in this statement? Was she describing the earliest time of the Prophet’s sallallahu alayhi wa sallam Asr prayer in these words, or was she referring to the last time? With a little reflection on the statement of Sayyidah Aisha Siddiqa radi Allahu anha, it becomes clear that our respected author of “Tafheem al-Bukhari”’s effort is entirely unhelpful. And from this statement of Siddiqa radi Allahu anha, it is clearly evident that the Prophet sallallahu alayhi wa sallam, without any doubt, used to perform the Asr prayer at its earliest time. As is still the practice in the Haramain Sharifain before the entire Muslim world. Thousands of pilgrims from our own country go to the Haramain Sharifain every year and observe how early the Asr prayer is performed there.

The author of “Tafheem al-Bukhari” himself admitted this just one line before this statement. His words are: “From the narration of Sayyidah Aisha radi Allahu anha, it apparently seems that the Prophet sallallahu alayhi wa sallam also used to perform it at the earliest time.” Reference cited. After accepting this reality, what was the need to resort to the statement of Imam Tahawi rahimahullah and make such a weak interpretation of the statement of Sayyidah Siddiqa radi Allahu anha that it becomes a cause of astonishment for readers and observers? Whether the walls of the Prophet’s chambers were short or tall is not the issue, but it is an established fact that as long as the sun remained high, sunlight would remain in the Prophet’s chambers, and as the sun approached setting, that sunlight would also leave the chambers. Then, in other narrations, for further clarification, there are explicit words that the sun was high and very bright; these words have completely invalidated the interpretation presented by Imam Tahawi. But the reality is that the disease of blind following (taqlid shakhsi) diminishes the ability to think and understand, and the same is the case here.

Hadith Commentary:
In the mentioned narration, the Dhuhr prayer is referred to as the "first prayer" because when Jibril (alayhis salam) came to teach the times of prayer to the Prophet (sallallahu alayhi wa sallam), he first led the Prophet (sallallahu alayhi wa sallam) in the Dhuhr prayer.
For this reason, the narrators of hadith, when discussing the times of prayer, begin with the Dhuhr prayer.
It is clear from this narration and other narrations that the Prophet (sallallahu alayhi wa sallam) used to perform the Asr prayer at its earliest time, that is, when the shadow became equal to the object.
To express this fact, different words have been used in these narrations.
In some narrations, it is described as:
"wa al-shamsu murtafi‘atun hayyah"—that the sun was still quite high and very bright.
Aishah (radi Allahu anha) expressed this reality by saying, "At the time of Asr, sunlight would still be present in my chamber."
In another narration, it is mentioned that "after the Asr prayer, people would travel four miles to the outskirts of Madinah, and still the sun would be present."
The clear meaning of all these narrations is that in the blessed era of the Prophet (sallallahu alayhi wa sallam), the Asr prayer was performed at its earliest time, when the shadow became equal to the object.
This is also because the Asr prayer is the "middle prayer" (salat al-wusta), for which Allah has given a special command to safeguard.
Thus, the command of Allah is:
﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَ ﴾ (al-Baqarah: 238)
That is, "Guard strictly the prayers, especially the middle prayer (which is the Asr prayer), and stand before Allah in devout obedience (like loyal and well-mannered servants)."
On the basis of these very ahadith and verses, the earliest time for Asr has been fixed as when the shadow becomes equal to the object.
This is the position of Imam Shafi‘i (rahimahullah), Imam Ahmad ibn Hanbal (rahimahullah), and other great scholars and Imams of Islam.
However, the respected scholars of the Hanafi school do not accept the earliest time for the Asr prayer.
And in making interpretations of the aforementioned ahadith, they have had to exert great effort.
But their interpretation has left Allah, Jibril, and Mustafa (sallallahu alayhi wa sallam) in amazement—what a strange effort:
It is a strange effort that regarding the statement of Aishah (radi Allahu anha), in which she mentions that the Prophet (sallallahu alayhi wa sallam) used to perform the Asr prayer at such an early time that the sunlight would not leave her chamber—which clearly means that the sun was still quite high—
Yet, some Hanafi scholars have given a strange explanation, which is:
"The walls of the chambers of the noble wives were very short.
Therefore, before sunset, some sunlight would always remain in the chamber.
So, if at the time of the Prophet’s (sallallahu alayhi wa sallam) Asr prayer, there was sunlight in Aishah’s (radi Allahu anha) chamber, this does not prove that he (sallallahu alayhi wa sallam) used to pray Asr early."
(Tafheem al-Bukhari, vol. 3, p. 18)
Such is the obsession with defending one’s school of thought that a person makes such an interpretation of the speaker’s words that even the speaker could not have imagined.
The point to ponder here is that the narrator is Aishah al-Siddiqah (radi Allahu anha), who holds a special status in the Ummah in every respect.
What was her real intent in this statement?
Is she describing the earliest time of the Prophet’s (sallallahu alayhi wa sallam) Asr prayer in these words, or is she referring to the last time?
A little reflection on the statement of Aishah al-Siddiqah (radi Allahu anha) will make it clear that our respected author of Tafheem al-Bukhari’s effort is completely unhelpful.
And from this statement of al-Siddiqah (radi Allahu anha), it is clear that the Prophet (sallallahu alayhi wa sallam) undoubtedly used to perform the Asr prayer at its earliest time.
As is still the practice in the Haramain Sharifain before the entire Islamic world.
Every year, thousands of pilgrims from our own country go to the Haramain Sharifain and see for themselves how early the Asr prayer is performed there.
The author of Tafheem al-Bukhari himself admitted this just one line before this statement.
His words are:
"From the narration of Aishah (radi Allahu anha), it apparently appears that the Prophet (sallallahu alayhi wa sallam) also used to pray at the earliest time."
After accepting this fact in the aforementioned reference, what was the need to resort to the statement of Imam Tahawi (rahimahullah) and make such a weak interpretation of al-Siddiqah’s (radi Allahu anha) words that it becomes a cause of astonishment for readers and observers?
Whether the walls of the Prophet’s chambers were short or tall is not the issue, but it is an established fact that as long as the sun remained high, sunlight would remain in the Prophet’s chambers, and as the sun approached setting, that sunlight would also leave the chambers.
Then, in other narrations, for further clarification, there are explicit words that the sun used to be high and very bright; these words have completely nullified the interpretation presented by Imam Tahawi (rahimahullah).
But the reality is that the disease of blind following (taqlid shakhsi) diminishes the ability to think and understand, and this is exactly what has happened here.

Hadith Commentary:
Regarding what has been mentioned in the above hadith about the Asr prayer, this is possible only when the Asr prayer is performed at the time when the shadow of an object becomes equal to its length. Thus, Imam Nawawi rahimahullah writes:
The purpose of this hadith is to encourage performing the Asr prayer at its earliest time, because after delaying the prayer, it is not possible to travel two or three miles and still find the sun’s heat as intense as before.
This hadith supports the position of Imam Malik, Imam Shafi’i, and Imam Ahmad ibn Hanbal rahimahumullah that the time for Asr begins when the shadow of everything becomes equal to its length.
According to Imam Abu Hanifah rahimahullah, the time for Asr does not begin until the shadow of an object becomes twice its length.
This hadith is contrary to his view.
(Sharh al-Nawawi: 5/171, 172) (2)
The Dhuhr prayer is called “Ula” (the first prayer) because it is the first prayer of the day. Also, when Jibril alayhis salam led the prayers to determine their times, the first prayer he performed was Dhuhr.
(Fath al-Bari: 2/37)
The Isha prayer was called “Atamah” because it was performed late, as “Atamah” refers to that part of the night which begins after the disappearance of twilight, i.e., when darkness has fully settled, then it would be performed.
Allamah Tayyibi rahimahullah says:
The use of the word “Ula” for Dhuhr prayer indicates that it should be performed at its earliest time so that it corresponds with these meanings.
(Sharh al-Karmani: 4/194) (3)
In one narration from Aisha radi Allahu anha, it is mentioned that after finishing the Fajr prayer, due to darkness, it was impossible to recognize the women.
(Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 578)
This hadith does not contradict the aforementioned hadith, because when it was difficult to recognize a man sitting nearby, then it was truly impossible to recognize women who were at a distance and wrapped in their cloaks.
And Allah knows best.

Hadith Commentary: Hafiz Ibn Hajar rahimahullah said that Shu’bah expressed doubt regarding this. In Tabarani, its estimation is mentioned in Surah Al-Haqqah. In the hadith of Ibn Abbas radi Allahu anhu, it is stated that the Messenger of Allah sallallahu alayhi wa sallam used to recite “Alif Lam Meem Tanzeel” (Surah As-Sajdah) in the first rak‘ah and Surah Ad-Dahr in the second rak‘ah during the Friday morning (Fajr) prayer. In the narration of Jabir bin Samurah radi Allahu anhu, it is also mentioned that he (sallallahu alayhi wa sallam) would recite Surah Qaf in the Fajr prayer. In some narrations, reciting “Was-Saffat” (Surah As-Saffat) and Surah Al-Waqi‘ah is also mentioned. In any case, the objective is to lengthen the recitation of the Qur’an in the Fajr prayer. This is the blessed prayer in which even the angels themselves attend to listen to the recitation of the Qur’an.

Hadith Commentary:
(1)
In describing the estimated length of recitation in the Fajr prayer, the hadith narrator Shu’bah is unique.
In the narration of Tabarani, it is mentioned that he (sallallahu alayhi wa sallam) would recite Surah Al-Haqqah or another surah similar to it.
If he recited this number of verses in both rak‘ahs, then regarding the recitation, this narration is in accordance with the hadith narrated from Ibn Abbas (radi Allahu anhu) that on Fridays, in the morning prayer, he (sallallahu alayhi wa sallam) would recite Surah As-Sajdah and Surah Ad-Dahr.
And if he recited the mentioned amount in one rak‘ah, then this is in accordance with the hadith narrated from Jabir bin Samurah (radi Allahu anhu) that he (sallallahu alayhi wa sallam) would recite Surah Qaf, or As-Saffat, or Al-Waqi‘ah in the morning prayer.

(2)
Imam Bukhari (rahimahullah)’s purpose in mentioning the narrations of Umm Salamah (radi Allahu anha) and Abu Barzah (radi Allahu anhu) is to describe the Prophetic practice in both travel and residence, and from the following hadith of Abu Hurairah (radi Allahu anhu) it is understood that there is no fixed condition for the amount of recitation in the morning prayer.
(Fath al-Bari: 2/326)

Explanation:
In Surah Al-Mu’minun, there is this verse: «مستكبرين به سامرا تهجرون» meaning, “You used to behave arrogantly and utter vain talk regarding Our signs.” It is the habit of Imam Bukhari rahimahullah that whenever a word from the Noble Qur’an appears in a hadith, he also explains its interpretation alongside it.

Hadith Commentary:
(1)
This hadith was previously mentioned (541) while describing the time of the Asr prayer. Imam Bukhari rahimahullah has mentioned it again at this point to explain the dislike (karahah) of storytelling after the Isha prayer. The dislike of engaging in conversation and storytelling after Isha is due to the concern that the Fajr prayer might be missed, or at the very least, its preferred time (waqt mukhtar) might pass; furthermore, it can also affect standing in prayer at night (qiyam al-layl). Umar radi Allahu anhu used to discipline people for this and would say that if you waste time in storytelling and conversation at the beginning of the night, then sleep will overcome you in the last part of the night. The harms of this are self-evident and need no explanation.

(2)
If this reason is considered the cause of the dislike, then a distinction can be made between long and short nights. It is possible that, out of foresight, this prohibition is absolute, because when the Shariah issues a ruling due to the fear of harm in something, then it remains firmly established; therefore, the Shariah has prohibited even permissible conversations after the Isha prayer, since forbidden (haram) conversations are always prohibited. (Fath al-Bari: 2/97) However, conversations in which the aim is invitation and propagation (da'wah wa tabligh) or the welfare and benefit of Muslims, the Shariah adopts a lenient stance regarding them, as will be mentioned ahead, but even these should be to the extent that the Fajr prayer is not affected. If there is a fear of missing the Fajr prayer or its preferred time, then even conversations containing goodness and blessings should be avoided after Isha. And Allah knows best.

398. Commentary:
➊ The consistent practice throughout the life of the Messenger of Allah (sallallahu alayhi wa sallam) was that he would perform the prayer at its earliest time, but for the ‘Isha prayer, it is more virtuous to delay it.
➋ Sleeping before ‘Isha and then engaging in idle talk and activities afterward is disliked, except if there is an important purpose in view, such as when sometimes the Messenger of Allah (sallallahu alayhi wa sallam) and Abu Bakr (radi Allahu anhu) remained engaged in conversation. However, the condition is that the Fajr prayer is performed on time. In religious and missionary gatherings that continue late into the night, this issue should be kept in mind so that the Fajr prayer is not missed.
➌ Regarding the Fajr prayer, authentic ahadith clarify that after finishing the prayer, one of us could recognize his companion—not at the time of starting the prayer.
➍ In the Fajr prayer, the recitation should be of an appropriately lengthy measure.

Sleeping before ‘Isha and conversing after ‘Isha is disliked (makruh).

➊ It is narrated from Abu Barzah al-Aslami radi Allahu anhu that «ان النبى و كان يكره النوم قبلها والحديث بعدها» “The Prophet sallallahu alayhi wa sallam used to dislike sleeping before (i.e., the prayer of ‘Isha) and talking after it.”

[بخاري: 547، كتاب مواقيت الصلاة: باب وقت العصر، مسلم 647، أبو داود 398، ترمذي 168، نسائي 262/1، ابن ماجة 701، ابن خزيمة 346، دارمي 298/1]

It is understood from this that one should avoid sleeping before ‘Isha and engaging in idle talk after ‘Isha. However, in a narration from Ibn Abbas radi Allahu anhu, it is mentioned: “One night I slept at the house of Maymunah radi Allahu anha (and the Messenger of Allah sallallahu alayhi wa sallam was also with her) so that I could observe how you (sallallahu alayhi wa sallam) performed the night prayer.” (Ibn Abbas radi Allahu anhu) further states that «فتحدث النبى مع أهله ساعة ثم رقد» “For a while, the Prophet sallallahu alayhi wa sallam conversed with his wife and then went to sleep.”

[أبو عوانة 315/2، عبد الرزاق 3862، طبراني 12165، ابن حبان 2579]

In addition, it is narrated from Umar radi Allahu anhu that “The Prophet sallallahu alayhi wa sallam would converse with Abu Bakr radi Allahu anhu late into the night regarding the affairs of the Muslims.” [صحيح: الصحيحة 2435، أحمد 389/1]

Apparently, these ahadith seem to be contradictory: in the first hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam disliked conversation after ‘Isha, while in the subsequent ahadith, it is stated that the Prophet sallallahu alayhi wa sallam himself would converse after ‘Isha. These ahadith have been reconciled as follows. (Nawawi rahimahullah) The scholars are in agreement that conversing after ‘Isha is disliked, but it is permissible to speak about matters in which there is good (i.e., matters related to da‘wah or the welfare and benefit of the Muslims). [المجموع 44/3]311

. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayyub Lahori, Volume 1, p. 311

531. Commentary: For benefits, see Sunan an-Nasa'i, Hadith: 526.

[130-أخرجه البخاري، مواقيت الصلاة، بَابُ وَقْتِ الْعَصْرِ، حديث : 547، ومسلم، المساجد، باب وقت العشاء و تاخيرها، حديث 647، وحديث جابر أخرجه البخاري، مواقيت الصلاة، حديث : 560، ومسلم، المساجد، حيث 646، وحديث أبى موسي أخرجه مسلم، المساجد، حديث 614]

Lexical Explanation:
«رَحْلِهِ» “ra” with a fatha and “ha” is sakin, meaning place of residence.
«فِي أَقْصَى الْمَدِينَةِ» Grammatically, this is functioning as a circumstantial qualifier (hal) for «رَحْل». The farthest area of Madinah.
«وَالشَّمْسُ حَيَّةٌ» In this, the “waw” is for the circumstantial clause (hal) and with the pronoun of «يَرْجِعُ», this sentence is also functioning as a circumstantial qualifier. The meaning is that after completing the prayer, the person returning would reach his place of residence before the sun had set (the ‘Asr prayer was performed early). The meaning of the sun being “alive” is that its whiteness, radiant light, and heat would still remain.
«مِنَ الْعِشَاءَ» In this, “min” is for partiality (tab‘idiyyah), meaning that a little delay in the ‘Isha prayer was preferable to you (sallallahu alayhi wa sallam).
«يَنْفَتِلُ» is in the meaning of «يَنْصَرِفُ», i.e., they would be finished, dispersed.
«الْغَدَاةِ» Fajr, morning.
«بِالسِّتِّينَ» Sixty verses.
«إِلَى الْمِائَةِ» Up to one hundred, meaning that when you (sallallahu alayhi wa sallam) wished to shorten the prayer or if the verses were long, you would recite up to sixty, and when you wished to lengthen the prayer or if the verses were short, you would recite up to one hundred. The Fajr prayer would be performed at such a time that one companion could not clearly recognize another. Such a lengthy recitation is evidence that the Fajr prayer was performed at its earliest time.
«الغَلَسٍ» The darkness and blackness of the morning which occurs at its earliest time is called «غلس».
«إنْشَقَّ» To break, the appearance of the dawn’s whiteness from the darkness of the night.

Benefits and Issues:
➊ In this hadith, from the word «غَلَس», it is understood that the Noble Prophet (sallallahu alayhi wa sallam) would perform the Fajr prayer at its earliest time (in darkness), and in the morning prayer, he would recite sixty to one hundred verses, and that too with tartil, reciting slowly and distinctly. From this, one can estimate at what time you (sallallahu alayhi wa sallam) would begin the prayer.
➋ It is clearly understood from this that the Fajr prayer should be performed at its earliest time (in darkness), but it is necessary that the true dawn (subh sadiq) be clearly apparent, because before that, the time for prayer does not begin.

Narrator of the Hadith:
Sayyiduna Abu Barzah al-Aslami radi Allahu anhu. Abu Barzah is his kunyah. His name is Nadlah ibn Ubayd. He is among the early Muslims from the Companions (radi Allahu anhum), and participated in the conquest of Makkah and other battles. He settled in Basrah, and later went to Khurasan. According to one opinion, he passed away in Marw or Basrah in 90 AH, and according to another opinion, his year of death is 64 AH.