صحيح البخاري
Bukhari
كتاب مواقيت الصلاةThe Book of The Times of As-Salat (The Prayers) and Its Superiority
بَابُ ذِكْرِ الْعِشَاءِ وَالْعَتَمَةِ وَمَنْ رَآهُ وَاسِعًا:Chapter. The mention of lsha and Atama and whoever took the two names as one and the same.
Hadith 564
اُردوEn
قَالَ أَبُو هُرَيْرَةَ : عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَثْقَلُ الصَّلَاةِ عَلَى الْمُنَافِقِينَ الْعِشَاءُ وَالْفَجْرُ ، وَقَالَ : لَوْ يَعْلَمُونَ مَا فِي الْعَتَمَةِ وَالْفَجْرِ ، قَالَ أَبُو عَبْد اللَّهِ : وَالِاخْتِيَارُ أَنْ يَقُولَ الْعِشَاءُ ، لِقَوْلِهِ تَعَالَى : وَمِنْ بَعْدِ صَلاةِ الْعِشَاءِ سورة النور آية 58 وَيُذْكَرُ عَنْ أَبِي مُوسَى ، قَالَ : كُنَّا نَتَنَاوَبُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِنْدَ صَلَاةِ الْعِشَاءِ فَأَعْتَمَ بِهَا ، وَقَالَ ابْنُ عَبَّاسٍ ، وَعَائِشَةُ : أَعْتَمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْعِشَاءِ ، وَقَالَ بَعْضُهُمْ : عَنْ عَائِشَةَ ، أَعْتَمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْعَتَمَةِ ، وَقَالَ جَابِرٌ : كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الْعِشَاءَ ، وَقَالَ أَبُو بَرْزَةَ : كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤَخِّرُ الْعِشَاءَ ، وَقَالَ أَنَسٌ : أَخَّرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعِشَاءَ الْآخِرَةَ ، وَقَالَ ابْنُ عُمَرَ ، وَأَبُو أَيُّوبَ ، وَابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمْ : صَلَّى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَغْرِبَ وَالْعِشَاءَ .
Abu Huraira (may Allah be pleased with him) narrated from the Prophet (peace and blessings of Allah be upon him) that the night (‘Isha) and dawn (Fajr) prayers are heaviest upon the hypocrites among all the prayers, and the Prophet (peace and blessings of Allah be upon him) said: If only they knew what reward there is in the night (‘Isha) and dawn (Fajr) prayers. Abu ‘Abdullah (Imam Bukhari, may Allah have mercy on him) says that it is better to say “‘Isha,” because the command of Allah is «ومن بعد صلاة العشاء» (in the Qur’an, it is named ‘Isha). Abu Musa al-Ash‘ari (may Allah be pleased with him) narrated that we used to take turns to pray the ‘Isha prayer in the mosque of the Prophet (peace and blessings of Allah be upon him). Once, he prayed it late at night. And Ibn ‘Abbas (may Allah be pleased with them both) and ‘A’isha (may Allah be pleased with her) reported that the Prophet (peace and blessings of Allah be upon him) prayed the ‘Isha prayer late. Some narrated from ‘A’isha (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) prayed «عتمه» late. Jabir (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) used to pray “‘Isha.” Abu Barzah al-Aslami (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) would delay the ‘Isha prayer. Anas (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) used to pray the last ‘Isha late. Ibn ‘Umar, Abu Ayyub, and Ibn ‘Abbas (may Allah be pleased with them) said that the Prophet (peace and blessings of Allah be upon him) prayed Maghrib and ‘Isha.
حَدَّثَنَا عَبْدَانُ ، قَالَ : أَخْبَرَنَا عَبْدُ اللَّهِ ، قَالَ : أَخْبَرَنَا يُونُسُ ، عَنِ الزُّهْرِيِّ ، قَالَ سَالِمٌ : أَخْبَرَنِي عَبْدُ اللَّهِ ، قَالَ : صَلَّى لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةً صَلَاةَ الْعِشَاءِ وَهِيَ الَّتِي يَدْعُو النَّاسُ الْعَتَمَةَ ، ثُمَّ انْصَرَفَ فَأَقْبَلَ عَلَيْنَا ، فَقَالَ : " أَرَأَيْتُمْ لَيْلَتَكُمْ هَذِهِ ، فَإِنَّ رَأْسَ مِائَةِ سَنَةٍ مِنْهَا لَا يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الْأَرْضِ أَحَدٌ " .
Narrated `Abdullah: "One night Allah's Apostle led us in the `Isha' prayer and that is the one called Al-`Atma [??] by the people. After the completion of the prayer, he faced us and said, "Do you know the importance of this night? Nobody present on the surface of the earth tonight will be living after one hundred years from this night." (See Hadith No. 575).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Explanation:
That is, within one hundred years, all the people who are alive today will have passed away, and new generations will continue to emerge. The last of the Companions (Sahabah) was Abu al-Tufayl ‘Amir ibn Wathilah, whose death occurred in 110 AH. Imam al-Bukhari rahimahullah has also used this hadith as evidence for the death of Khidr alayhis salam.
That is, within one hundred years, all the people who are alive today will have passed away, and new generations will continue to emerge. The last of the Companions (Sahabah) was Abu al-Tufayl ‘Amir ibn Wathilah, whose death occurred in 110 AH. Imam al-Bukhari rahimahullah has also used this hadith as evidence for the death of Khidr alayhis salam.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 564
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From this hadith, Imam Bukhari rahimahullah intends to establish that the term "‘atamah" can be used for ‘Isha, because it is authentically reported from the Messenger of Allah sallallahu alayhi wa sallam, whereas using the term "‘Isha" for Maghrib is not correct, as this is not established from the Messenger of Allah sallallahu alayhi wa sallam.
There is a difference of opinion among the early scholars regarding calling ‘Isha "‘atamah."
Ibn ‘Umar radi Allahu anhu used to be displeased with those who called it ‘atamah, whereas from Abu Bakr as-Siddiq radi Allahu anhu, permissibility is reported.
Some scholars have considered this usage to be contrary to what is preferable, and this is the stronger opinion.
(Fath al-Bari: 2/60)
(2)
There is a prohibition reported from the Messenger of Allah sallallahu alayhi wa sallam regarding calling the ‘Isha prayer "‘atamah," while at other times this term has also been used for the ‘Isha prayer.
There are two ways to reconcile between these:
➊ The prohibition is not for being unlawful (tahrim), but for being disliked (tanzih), and using the word ‘atamah for ‘Isha is permissible.
➋ The word ‘atamah was used in front of those people who did not know the name ‘Isha and for whom it was not well known; that is, the use of ‘atamah for ‘Isha was not as a name, but for the purpose of clarification.
(Sharh al-Nawawi: 4/208)
(1)
From this hadith, Imam Bukhari rahimahullah intends to establish that the term "‘atamah" can be used for ‘Isha, because it is authentically reported from the Messenger of Allah sallallahu alayhi wa sallam, whereas using the term "‘Isha" for Maghrib is not correct, as this is not established from the Messenger of Allah sallallahu alayhi wa sallam.
There is a difference of opinion among the early scholars regarding calling ‘Isha "‘atamah."
Ibn ‘Umar radi Allahu anhu used to be displeased with those who called it ‘atamah, whereas from Abu Bakr as-Siddiq radi Allahu anhu, permissibility is reported.
Some scholars have considered this usage to be contrary to what is preferable, and this is the stronger opinion.
(Fath al-Bari: 2/60)
(2)
There is a prohibition reported from the Messenger of Allah sallallahu alayhi wa sallam regarding calling the ‘Isha prayer "‘atamah," while at other times this term has also been used for the ‘Isha prayer.
There are two ways to reconcile between these:
➊ The prohibition is not for being unlawful (tahrim), but for being disliked (tanzih), and using the word ‘atamah for ‘Isha is permissible.
➋ The word ‘atamah was used in front of those people who did not know the name ‘Isha and for whom it was not well known; that is, the use of ‘atamah for ‘Isha was not as a name, but for the purpose of clarification.
(Sharh al-Nawawi: 4/208)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 564
Maulana Dawood Raz
Explanation:
The last Companion to pass away was Abu al-Tufayl Amir bin Wathilah radi Allahu anhu. He passed away in 110 AH, that is, exactly one hundred years after the prophecy of the Prophet sallallahu alayhi wa sallam. Some people, upon hearing this hadith, thought that the Day of Judgment would occur after one hundred years. However, this was not the intent of the Prophetic hadith; rather, it simply meant that after one hundred years, a new generation would have come into existence and the present generation would have perished. The correspondence between the hadith and the chapter is evident.
The last Companion to pass away was Abu al-Tufayl Amir bin Wathilah radi Allahu anhu. He passed away in 110 AH, that is, exactly one hundred years after the prophecy of the Prophet sallallahu alayhi wa sallam. Some people, upon hearing this hadith, thought that the Day of Judgment would occur after one hundred years. However, this was not the intent of the Prophetic hadith; rather, it simply meant that after one hundred years, a new generation would have come into existence and the present generation would have perished. The correspondence between the hadith and the chapter is evident.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 601
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
Imam Bukhari rahimahullah’s sole purpose with this hadith is to clarify that scholarly discussions should not be considered as “nightly conversation after ‘Isha” (samar ba‘d al-‘isha) in the prohibited sense; rather, there is no harm in holding such gatherings. However, this does not mean that da‘wah assemblies should continue late into the night. Spending the entire night in gatherings of preaching and guidance is not a service to the religion.
Under this hadith also comes the issue of the life of Khidr, and thus it is established from this that he has departed from this world. A detailed discussion regarding this will be deferred to a later point.
And with Allah is success.
Imam Bukhari rahimahullah’s sole purpose with this hadith is to clarify that scholarly discussions should not be considered as “nightly conversation after ‘Isha” (samar ba‘d al-‘isha) in the prohibited sense; rather, there is no harm in holding such gatherings. However, this does not mean that da‘wah assemblies should continue late into the night. Spending the entire night in gatherings of preaching and guidance is not a service to the religion.
Under this hadith also comes the issue of the life of Khidr, and thus it is established from this that he has departed from this world. A detailed discussion regarding this will be deferred to a later point.
And with Allah is success.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 601
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: From this hadith, the intention of the Messenger of Allah (sallallahu alayhi wa sallam) was that, among the earthly creation, those people who are alive tonight, after one hundred years none of them will remain alive. And this statement was made by him in the last month of his life, in the 11th year of Hijrah, and the last Companion to remain alive was Abu Tufayl (radi Allahu anhu). After him, none of your (the Prophet’s) companions remained alive. However, some people misunderstood from this hadith that the Day of Judgment would be established after one hundred years, and Ibn Umar (radi Allahu anhu) wanted to refute such people. Therefore, those who were born after that night are not included in the purview of this statement.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6479
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
In reality, none of the Companions of the Prophet (sahabah) lived beyond a century; all of them had passed away.
...
...
...
Therefore, after that, anyone claiming to be a Companion is making a completely false claim, just as it is mentioned regarding Ratan Hindi, who claimed to be a Companion five hundred years later.
➋
In light of this hadith, it is also argued regarding Khidr (alayhis salam) that he too has passed away. However, in contrast, others say that at that time he was not present on the earth, because there is no authentic evidence for the life of Khidr.
➊
In reality, none of the Companions of the Prophet (sahabah) lived beyond a century; all of them had passed away.
...
...
...
Therefore, after that, anyone claiming to be a Companion is making a completely false claim, just as it is mentioned regarding Ratan Hindi, who claimed to be a Companion five hundred years later.
➋
In light of this hadith, it is also argued regarding Khidr (alayhis salam) that he too has passed away. However, in contrast, others say that at that time he was not present on the earth, because there is no authentic evidence for the life of Khidr.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4348
