Nasai

1818. Commentary:

➊ Some researchers have said that these words should come after hadith number 1817, meaning that the mention of Muhammad bin Abu Sufyan in hadith number 1817 is not correct; instead, Anbasa bin Abi Sufyan is correct, as is found in Marwan’s hadith (numbers 1815, 1816). If these words are correct here (i.e., after hadith number 1818), then it could mean that instead of the mentioned chain of narration for this hadith (Abdullah Shu’aythi from Anbasa), the chain of Marwan’s hadith (Makhool from Anbasa) should be mentioned. And Allah knows best.

➋ Imam al-Nasa’i rahimahullah has mentioned various (24) chains of narration for the report of Umm Habibah radi Allahu anha. He had to make this lengthy repetition to expose the errors of some narrators. For example: some narrators reported it from Aisha radi Allahu anha instead of Umm Habibah radi Allahu anha, and some mentioned Abu Hurairah radi Allahu anhu. But this is their mistake. This narration is from Umm Habibah radi Allahu anha. Similarly, the correct view is that this narration is marfu‘, i.e., it is a statement of the Prophet sallallahu alayhi wa sallam. Some narrators reported it as the statement of Umm Habibah radi Allahu anha herself. Besides this, there are other differences in the chains, which can be understood by carefully examining all the chains. In this regard, benefit should be taken from hadith number 1780 so that some misunderstandings can be avoided.

➌ Entry into Paradise or the prohibition of the Fire, as mentioned with the regular performance of the emphasized Sunnah (sunan mu’akkadah), is conditional upon the person not having committed any unforgivable sin, such as shirk (associating partners with Allah). Likewise, after fulfilling the rights of the people (huquq al-‘ibad), there should remain enough good deeds to lead to Paradise in the first instance. Also, this reward is for the individual act itself; when there are also sins, then obviously, one cannot escape the prescribed punishment for them. Whether the reward or punishment predominates overall is a separate matter. There are some sins for which Allah Ta‘ala has sworn that they will certainly lead to Hellfire; therefore, the final decision will be made only after combining the recompense for all good and bad deeds. Also, no single hadith can be given precedence over all others; rather, a conclusion can only be drawn by combining all the ahadith.

➍ In the last ahadith, only the four rak‘ahs before and four rak‘ahs after Dhuhr are mentioned. Thus, this hadith is different from the earlier ahadith in which twelve rak‘ahs are mentioned. The guarantee of entry into Paradise is given for performing twelve rak‘ahs of Sunnah, and the prohibition of the Fire is mentioned for performing four rak‘ahs before and after Dhuhr prayer, and these are two separate meanings.

➎ The mention of four rak‘ahs before ‘Isha and ‘Asr prayers is also found in some narrations, and their virtue has also been reported, although the narration regarding four rak‘ahs of Sunnah before ‘Isha is weak. For performing four rak‘ahs before ‘Asr, there is a special supplication of the Messenger of Allah sallallahu alayhi wa sallam. In short, these four rak‘ahs are not obligatory or emphasized (mu’akkadah), but only recommended (mustahabb). And Allah knows best.

➏ Imam al-Nasa’i rahimahullah has only mentioned the narrations of twelve rak‘ahs. In some narrations, the same reward is mentioned for ten rak‘ahs instead of twelve. In those, two rak‘ahs before Dhuhr are mentioned instead of four. Thus, if occasionally one suffices with only two, there is no harm, but the regular practice should be four rak‘ahs.

English Commentary:
1:
The meaning of such ahadith is that the death of such a person will occur upon Islam, and he will not remain in Hellfire forever like the disbelievers.
That is, Allah, the Exalted, will make it forbidden for him to remain in Hellfire eternally.
Similarly, in some narrations it is mentioned that the Fire of Hell will not touch him.
The meaning of this is that the eternal Fire will not touch him.
If a Muslim is sinful and deserving of punishment, then his entry into Hellfire in proportion to his crime is not contrary to these ahadith.

Benefits and Issues:

➊
It has already been mentioned that performing two rak‘ahs before Zuhr is also permissible; see: (Hadith: 1140, Benefit: 2).
Two rak‘ahs can also be performed after Zuhr (Hadith: 1140).
However, performing four rak‘ahs both before and after Zuhr is more virtuous.

➋
It is not correct to consider two of the rak‘ahs after Zuhr as Sunnah and two as Nafl (supererogatory).
All four are Sunnah, just as the first four are Sunnah.
Although they can also be performed at that time, this does not mean that two of them are to be called Nafl.

➌
The meaning of being forbidden from Hell is that such a person will enter Paradise.
Whether Allah forgives his sins outright and admits him to Paradise,
or gives him a slight punishment and then saves him from Hell and admits him to Paradise.

➍
One should hope for Allah’s mercy upon good deeds.
But it is not permissible to feel secure from His punishment, because a servant does not know which of his deeds are accepted
and which are not, and even among the accepted deeds, it is not known how much reward will be given for each—
whether little or much—this only Allah knows.

Takhrij:
«أخرجه مسلم، صلاة المسافرين، باب فضل السنن الراتبة، قبل الفرائض وبعد هوهن، حديث: 728، وحديث: "أربعا قبل الظهر" أخرجه الترمذي، الصلاة، حديث:415 وهو حديث صحيح، وحديث"من حافظ علي أربع قبل الظهر" أخرجه أبوداود، التطوع، حديث:1269، والترمذي، الصلاة، حديث:427، والنسائي، قيام الليل، حديث:1817، وابن ماجه، إقامة الصلوات، حديث:1160، وأحمد:6 /326 وهو حديث صحيح.»©Explanation:
➊ From this hadith, it is understood that there are twelve rak‘ahs of emphasized Sunnah (sunnah mu’akkadah) in the day and night. One should be consistent in performing them because the Prophet sallallahu alayhi wa sallam was diligent in observing them.
➋ After the obligatory (fard) prayer of Dhuhr, there is allowance for two rak‘ahs as well as four. The virtue of four has been greatly mentioned. And if someone performs six, this is also permissible.

© Hadith Narrator:
«ام سلمہ رضی اللہ عنہا » Her name was Ramla. She was the daughter of Abu Sufyan radi Allahu anhu and the sister of Amir Mu‘awiyah radi Allahu anhu. She was among the early Muslims and included among those who migrated to Abyssinia. Her husband, ‘Ubaydullah ibn Jahsh, was also with her, but after arriving there, he became a Christian and died there. After that, in the 7th year of Hijrah, the Messenger of Allah sallallahu alayhi wa sallam married Umm Habibah radi Allahu anha and included her among his wives. At the time of marriage, she was still in Abyssinia, then she came to Madinah with the emigrants from Abyssinia. She passed away in 42, or 44, or 50 AH.