Bulugh al-Maram

Takhrij:
«أخرجه البخاري، الجمعة، باب الساعة التي في يوم الجمعة، حديث:935، ومسلم، الجمعة، باب في الساعة التي في يوم الجمعة، حديث:852.»©Explanation:
From this hadith, it is understood that on the day of Jumu‘ah (Friday), there is a specific time during which every supplication (except for those involving severing of kinship ties or sin) of a servant is granted acceptance.
The Prophet sallallahu alayhi wa sallam did not specify its exact timing.
This moment has also been kept hidden and concealed, just like Laylat al-Qadr (the Night of Decree), so that people may spend as much of their precious time as possible in seeking it.
In this way, their eagerness to search for it increases and their good deeds multiply.

Hadith Commentary:
There is a difference of opinion regarding the determination of this hour—at what time does this hour occur? In some narrations, the time for it has been mentioned as when the Imam begins the Friday prayer, meaning that this hour occurs during the interval until the prayer is finished. In some narrations, its time has been stated as beginning from the rising of dawn (fajr). In some narrations, the time from ‘asr to maghrib has been mentioned for it. Hafiz Ibn Hajar rahimahullah, in Fath al-Bari, has shed light on all these narrations in great detail and has cited 143 statements of the scholars of Islam and the eminent jurists regarding this matter.

Imam Shawkani has transmitted the opinion of Allamah Ibn Munir in these words:
QALA IBN AL-MUNIR:
“If it is known that the benefit of keeping this hour ambiguous, and likewise the ambiguity of Laylat al-Qadr, is to motivate people to increase in prayer and supplication, and if it had been clearly specified, people would have relied only on that and abandoned everything else. So, it is astonishing after this at those who rely on trying to precisely determine its timing.” And he said in another place:
“It is good to combine the statements, so that the hour of response is one among them, not specifically identified, and thus, whoever strives in supplication during all of them will encounter it.” (Nayl al-Awtar)

That is, the benefit in keeping this hour hidden, and likewise in keeping Laylat al-Qadr hidden, is that in seeking them, abundant voluntary prayers (nawafil) and supplications are performed. In this way, certainly, at some moment, one will attain that hour. If they had been made manifest, people would have relied on that and only worshipped during that hour. Thus, it is astonishing at the person who relies on attaining it within a limited time. It is better that the aforementioned statements be combined in such a way that the hour of response is a single hour which cannot be specifically determined; thus, whoever strives for it during all the times will surely attain it at some moment.

Imam Shawkani rahimahullah has given his verdict in these words:
“WA’L-QAWL BI’ANNAHA AKHIR SA’AH MIN AL-YAWM HUWA ARJAHU’L-AQWAL, WA’ILAYHI DHABA’L-JUMHUR MIN AL-SAHABAH WA’L-TABI’IN WA’L-A’IMMAH, etc.”

That is, the most preferred opinion in this matter is that this hour comes at the end of the day, after ‘asr, and this is the view of the majority of the Companions, the Followers (tabi‘in), and the Imams of the religion.

Hadith Commentary:
(1)
Regarding the determination of this hour, Hafiz Ibn Hajar rahimahullah has mentioned 42 opinions. Among them, two opinions are more well-known:
• That hour is from the time the Imam sits on the pulpit until the end of the Friday prayer (Salat al-Jumu‘ah). This opinion has been narrated by Imam Muslim from Abu Musa al-Ash‘ari radi Allahu anhu.
• It is from after ‘Asr until sunset. The objection to this is that there is no prayer after ‘Asr, whereas regarding this hour it is mentioned that a person is in a state of prayer at that time.
This same objection was presented by one Companion to another, so he replied: “Did not the Messenger of Allah sallallahu alayhi wa sallam say that whoever waits for the prayer is considered to be in prayer?”

(2)
Hafiz Ibn Hajar rahimahullah has written, quoting Allamah Muhibb al-Tabari, that the most authentic hadith regarding this is the hadith of Abu Musa, and the most famous opinion is that of Abdullah ibn Salam radi Allahu anhu. All other opinions are either in accordance with one or both of these, or they are weak in chain or are mawquf narrations.
Imam Bayhaqi rahimahullah has transmitted from Imam Muslim that the hadith of Abu Musa is the most excellent and authentic in this matter, and this has also been stated by Imam Bayhaqi himself, Ibn al-‘Arabi, and a group of hadith scholars.
Imam Qurtubi rahimahullah has said that the hadith, in times of disagreement, is decisive like a clear text, therefore, attention should not be paid to other possibilities, whereas some other scholars have given preference to the opinion of Abdullah ibn Salam radi Allahu anhu.
Imam Tirmidhi has transmitted from Imam Ahmad rahimahullah that most hadiths support the opinion of Abdullah ibn Salam radi Allahu anhu.
Allamah Ibn ‘Abd al-Barr has written that the statement of Abdullah ibn Salam is the most established thing in this chapter.
(Fath al-Bari: 2/542)

(3)
Hafiz Ibn Hajar rahimahullah has written, quoting Ibn Munayyir, that the benefit in keeping this hour hidden is similar to the benefit in keeping Laylat al-Qadr hidden: that in seeking it, many supererogatory prayers (nawafil) are performed and supplications are made.
In this way, certainly that hour will be attained which the seeker is searching for.
If it had been made apparent, people would have relied on it and only worshipped during that hour, therefore, it is astonishing about the person who relies on attaining it within a limited period.
(Fath al-Bari: 2/542)

(4)
It should be clear that the present hour is for the one who is regular in prayer, not for the person who comes only to pray Jumu‘ah due to the hour of response (Sa‘at al-Ijabah) and does not perform the other prayers regularly.

Hadith Commentary:
Hujjat al-Hind, Hazrat Shah Waliullah rahimahullah states:

"Then there is a difference in the narrations regarding its specification. It is said: It is the time from when the imam sits (on the pulpit) until the prayer is completed, because during this hour the gates of the heavens are opened, and the believers are especially desirous towards Allah. Thus, in this hour, the blessings of the heavens and the earth are combined. And it is also said that it is from after ‘Asr (afternoon prayer) until sunset, because this is the time when divine decrees descend. And in some of the divine scriptures, it is mentioned that in this hour Adam was created." (Hujjat Allah)

That is, there is a difference regarding the specification of this hour.
It is also (said to be) from when the imam sits on the pulpit until the end of the prayer, because during this hour the gates of the heavens are opened, and in it the believers’ inclination towards Allah increases. Thus, in it, the blessings of the heavens and the earth are gathered. And it is also said that it is from after ‘Asr until sunset, because this is the time of the descent of divine decree, and according to some references, this is the time of Adam’s creation.

Hadith Commentary:
(1)
There are forty opinions regarding the specification of this hour, similar to the determination of Laylat al-Qadr. In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“I was informed about this hour, but just as with the determination of Laylat al-Qadr, I was made to forget it.”
(Musnad Ahmad: 65/3)
(2)
Allamah Khattabi (rahimahullah) states:
Its specification can be made in two ways:
One is that it occurs during the prayer, and the other is that when the sun is about to set, it occurs at that time.
(Fath al-Bari: 238/11)
Shah Waliullah (rahimahullah) says:
There is a difference of opinion regarding the specification of this hour. It is possible that it is from the time the imam sits on the pulpit until the end of the prayer, because at that time, heavenly and earthly blessings are gathered. It is also said that this hour is between ‘Asr and sunset, because this is the time when decrees of destiny descend.
(Hujjat Allah al-Balighah: 29/2)
(3)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) placed his fingertips on the middle and little finger’s inner side, indicating its brevity.
(Sahih al-Bukhari, al-Talaq, Hadith: 5294)

Hadith Commentary:
Vocabulary of the Hadith:
yuqalliluha yuzahhiduha:
The second word emphasizes the meaning of the first word, because the meaning of "tazhid" is also "taqlil" (to make little or to diminish).
This is because a person becomes disinterested in and avoids something that is little and insignificant.

1432. Commentary: The more valuable, elevated in rank, and superior a thing is, the rarer it is. This is a natural principle. This time too is of great virtue, therefore it is scarce. Furthermore, such a thing is kept very well hidden, and great effort is required to attain it. Thus, this time has been kept ambiguous so that its special status may be manifested. Blessed are those who benefit from such subtle moments. "For the like of this, then, let the workers work." May Allah grant us success in that which He loves and is pleased with.

Commentary:
Benefits and Issues:

➊
According to the hadith of Sahih Muslim, this hour is within the interval from the time the imam sits on the pulpit until the prayer is concluded. (Sahih Muslim, al-Jumu‘ah, Chapter: Regarding the Hour on the Day of Jumu‘ah, Hadith: 853)

➋
Some other opinions regarding this issue will be mentioned in the upcoming narrations.

Explanation of the Hadith:
This hadith establishes the virtue of the day of Jumu‘ah (Friday). And on this day, there is such an hour which is a special moment of Allah’s mercy and acceptance. There is a difference of opinion regarding the determination of this hour—at what time does it occur? Some Companions are of the view that this hour is from after ‘Asr (afternoon) until sunset. This has been narrated by Sa‘id ibn Jubayr from Abdullah ibn ‘Abbas radi Allahu anhuma, and this is also the opinion of Imam Ahmad and Ishaq ibn Rahwayh rahimahum Allah.

Imam Ahmad ibn Hanbal rahimahullah states that from most of the ahadith, it is established that this hour is after ‘Asr, and it can also be hoped for after the decline of the sun (i.e., after midday). [شرح السنة: 209/4 - سنن الترمذي، تحت حديث، رقم: 489]

Sayyiduna Anas ibn Malik radi Allahu anhu narrated from the Prophet sallallahu alayhi wa sallam that he said:
«التمسوا الساعة التى ترجى فى يوم الجمعة بعد العصر إلى غيبوبة الشمس» [سنن الترمذي، كتاب الجمعه، رقم: 489]
- Al-Albani rahimahullah has graded it as “hasan.”
“The hour in which the acceptance of supplication is hoped for—seek it from after ‘Asr until the setting of the sun.”

Sayyiduna Jabir ibn Abdullah radi Allahu anhu narrates from the Noble Prophet sallallahu alayhi wa sallam that he said:
«فالتمسوها آخر ساعة بعد العصر» [سنن أبو داؤد، رقم: 1048 - سنن نسائي، رقم: 139 - مستدرك حاكم: 279/1]
Al-Hakim and Allamah Al-Albani have graded it as “sahih.”
“Seek that hour at the last part after ‘Asr (i.e., near sunset).”

In some narrations, the time has been mentioned as when the Imam begins the Jumu‘ah prayer, meaning that this hour occurs during the interval until the prayer is finished. Thus, Abu Musa al-Ash‘ari radi Allahu anhu narrates from the Noble Prophet sallallahu alayhi wa sallam that he said:
«هي ما بين ان يجلس الإمام إلى ان تقضى الصلاة» [صحيح مسلم، كتاب الجمعه، رقم: 853/16]
“That hour is between the Imam sitting (for the sermon) until the prayer is finished.”

It is narrated from Sayyiduna Abdullah ibn ‘Abbas radi Allahu anhuma:
«أَنَّهَا فِيْمَا بَيْنَ الَٔاذَانِ إِلَي انْصِرَافِ الْاِمَامِ.» [شرح السنة: 211/4]
“Indeed, that hour is between the adhan and the Imam finishing the prayer.”

And it is narrated from Abu Hurairah radi Allahu anhu that:
«هِيَ عِنْدَ نُزُوْلِ الْإِمَامِ»
“It is when the Imam descends from the pulpit.” [شرح السنة: 211/4]

Hafiz Ibn Hajar rahimahullah, in Fath al-Bari (2/415-420), has shed detailed light on all these narrations, and has transmitted forty-three (43) opinions of the scholars of Islam and the great jurists regarding this matter.

Imam Shawkani has quoted the view of Allamah Ibn Munir rahimahullah in these words:
«إن فائدة الابهام لهذا الساعة ولليلة القدر بعث الدواعي على الاكثار من الصلاة والدعاء ولو وقع البيان لا تكل الناس على ذالك وتركوا ما عداها فالعجب بعد ذلك ممن يتكل الناس فى طلب تحديدها، وقال فى موضع آخر: يحن جمع الأقوال فتمون ساعة الاجابة واحدة منها لا بعينها فيصاد فها من اجتهد ي جميعها.» [نيل الاوطار: 277/3]
“Indeed, the benefit in keeping this hour hidden, and likewise in keeping Laylat al-Qadr hidden, is that in seeking them, abundant voluntary prayers and supplications are performed. In this way, certainly that hour will be attained at some moment. If it had been made apparent, people would have relied on it and only worshipped during that hour. Thus, it is astonishing regarding the person who relies on attaining this limited time. It is better that the aforementioned opinions be reconciled in this way: that the hour of acceptance is a single hour which cannot be precisely determined. Therefore, whoever strives for it throughout all the times will certainly attain it at some moment.”

The preferred opinion in this matter is this (i.e., that of Ibn Munir rahimahullah): that the hour of acceptance and response is a single hour which cannot be precisely determined, therefore, to attain it, one should strive and exert effort during all these times. «والله اعلم!»

Takhrij al-Hadith:
[وأخرجه البخاري 935، ومسلم 852، من حديث مالك به]
According to the preferred opinion, the time for the acceptance of supplication (dua) on Friday is from after ‘Asr (afternoon) prayer until Maghrib (sunset). Therefore, one should consider this a great opportunity and engage abundantly in remembrance (adhkar) and supplications (ad‘iyah). It should be clear that supplication must be made to Allah alone.

Tafaqquh:
➊ There is a difference in the narrations regarding the time of acceptance of supplication on Friday:
◄ In one narration, it is mentioned that this is the last part of Friday. See al-Muwatta, Hadith: 515
◄ It is narrated from Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: This time is between the Imam sitting (on the pulpit) and the completion of the prayer. [صحيح مسلم : 853، دارالسلام : 1975]
◄ It is narrated from Sayyiduna Jabir bin ‘Abdullah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «فالتمسوھا آخر ساعة بعد العصر۔» Seek it in the last hour after ‘Asr. [سنن ابي داود : 1048، وسنده صحيح وصححه الحاكم عليٰ شرط مسلم 1/279 ووافقه الذهبي]
● Some say that from «فالتمسوها» to the end, it is the statement of Abu Salamah bin ‘Abd al-Rahman rahimahullah, the narrator of the hadith, but there is no evidence for this statement. And Allah knows best.
● It is possible that, according to the conditions of different people, this hour of acceptance of supplication may be after ‘Asr for some and between the sermon and the prayer for others. And Allah knows best.
➋ Standing and performing the prayer may also mean that the mentioned person is regular in prayer. See [التمهيد 19/18، 19] and [فتح الباري 2/416 تحت ح935،]
➌ Tawus the Tabi‘i rahimahullah said: The time that is hoped for is after ‘Asr on Friday. [مصنف ابن ابي شيبه 2/144 ح5471 وسنده صحيح]
➍ Compared to other days, Friday is the most virtuous day.
➎ It is permissible to supplicate for oneself in Arabic during prayer with any good supplication, even if its wording is not found in the hadith.
➏ Abu Salamah bin ‘Abd al-Rahman bin ‘Awf said: Some of the noble Companions gathered and discussed the hour on Friday, then they agreed that it is the last hour of Friday. [الاوسط لابن المنذر 4/13، وسنده صحيح]
➐ Hafiz Ibn Hajar rahimahullah has written a lengthy discussion and research on the explanation of this hadith in Fath al-Bari. Rahimahullah