Bukhari

Hadith Commentary:
(1)
With this heading, Imam Bukhari rahimahullah wishes to clarify through the hadith that the meaning of the rising of the sun is its full elevation. Furthermore, the hadith mentions two times regarding prayer, whereas in the heading, the ruling is about the prohibition of prayer after the dawn (Fajr) prayer until the rising of the sun.

Regarding this, Hafiz Ibn Hajar rahimahullah writes that it is established from the Messenger of Allah sallallahu alayhi wa sallam that he performed prayer after the afternoon (Asr) prayer before sunset, but it is not established that the Messenger of Allah sallallahu alayhi wa sallam ever performed prayer after the dawn (Fajr) prayer before the rising of the sun. Therefore, Imam Bukhari rahimahullah, in the heading, has chosen to mention only the prohibition of prayer after the dawn (Fajr) prayer.
(Fath al-Bari: 2/77)

(2)
In this hadith, only two disliked times are mentioned, whereas from other ahadith it is known that the disliked times are five, the details of which are as follows:
• After the dawn (Fajr) prayer until the sun is fully risen.
• After the afternoon (Asr) prayer until the sun sets.
• At the exact time of sunrise.
• At the time of the sun’s zenith, i.e., exactly at midday.
• At the exact time of sunset.

Of these, the first two times are associated with the dawn (Fajr) and afternoon (Asr) prayers.
From this, it is understood that the dislike (karahah) of performing prayer in these two times is not due to the inherent defect of the time itself, such that prayer is prohibited in them because of the time’s own deficiency, but rather due to the right of the obligatory (fard) prayer, so that the entire time is reserved for the obligatory prayer.

If the dislike were due to the inherent defect of the time, then delaying the Fajr and Asr prayers until just before sunrise or sunset would not be permissible.

And the last three prohibited times are due to their inherent defect, because at the times of sunrise and sunset, the devil is worshipped, and at the exact time of midday, Hellfire boils up, which is a manifestation of Allah’s wrath. Also, at this time, the disbelievers prostrate.

It should be clear that in all these disliked times, it is not permissible to perform such voluntary (nafl) prayers that are not connected to any cause, nor has the Shari‘ah encouraged them. However, in these times, missed (qada) prayers, funeral (janazah) prayers, and such voluntary prayers that are connected to a cause and which the Shari‘ah has encouraged to be performed, such as the greeting of the mosque (tahiyyat al-masjid), may be performed.

Such voluntary prayers are called “those with causes” (dhawat al-asbab) in the terminology of jurisprudence (fiqh).

(3)
In the narration presented by Imam Bukhari rahimahullah, when the narrator Qatadah narrated from Abu’l-‘Aliyah, there was no explicit mention of hearing (sama‘) in it. Therefore, Imam Bukhari presented another chain in which explicit mention of hearing is found.

A question arises here that Imam Bukhari should have only mentioned the narration with explicit mention of hearing.

The answer is that in the narration with explicit mention of hearing, there were more intermediaries, so according to him, it was a lower chain.

The first narration, in which there is no explicit mention of hearing, is narrated with a higher chain, so Imam Bukhari rahimahullah based his argument on it, and to remove any possible objection, he also mentioned the second chain.
(‘Umdat al-Qari: 4/110)

1:
In the narration of Bukhari, it is stated: ((Hatta tartafi‘a ash-shamsu)) — "until the sun rises high."
The reconciliation between both narrations is given in such a way that in this hadith, the rising refers to a specific type of rising, and that is when the sun has ascended to the height of a spear above the horizon.

2:
In the aforementioned two times, only supererogatory (nafl) prayers that are performed without a specific cause are prohibited.
There is no harm in performing the make-up (qada) of obligatory (fard) prayers,
the greeting of the mosque (tahiyyat al-masjid),
the greeting of ablution (tahiyyat al-wudu’),
the two units (rak‘ahs) after circumambulation (tawaf), and the funeral prayer (salat al-janazah).

1276. Commentary:
➊ If the sunrise or sunset is delayed, the prayer of sababiyyah can be performed. Otherwise, performing general voluntary (nafl) prayers at this time is impermissible.
➋ There existed the utmost brotherhood and love among the Ahl al-Bayt and the Rightly Guided Caliphs (radi Allahu anhum). Those people are great wrongdoers who make the reprehensible attempt to portray these sacred personalities as rivals to one another.

Benefits and Issues:
➊
The meaning of giving testimony here is that, at the time of narrating the hadith, they used these words: "I bear witness that the Messenger of Allah (sallallahu alayhi wa sallam) said this." The purpose of this is merely emphasis, to show that they remember this hadith completely and are narrating it with full confidence, just as testimony is given on the basis of complete certainty and trust.

➋
A hadith is accepted when it is narrated by trustworthy and reliable individuals. It is not correct to accept a hadith narrated by unreliable individuals.

➌
The noble Companions (radi Allahu anhum ajma'in), when they had not heard a hadith directly from the Prophet (sallallahu alayhi wa sallam), would narrate it after hearing it from other Companions (radi Allahu anhum ajma'in) and would act upon it. That is, acting upon a hadith with an authentic chain narrated by trustworthy individuals was also obligatory according to the Companions (radi Allahu anhum ajma'in) and the Followers (tabi'in, rahimahumullah ajma'in).