سنن نسائي
Nasai
كتاب المواقيتThe Book of the Times (of Prayer)
بَابُ : أَوَّلِ وَقْتِ الظُّهْرِChapter: The Beginning Of The Time For Zuhr
Hadith 496
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى ، قال : حَدَّثَنَا خَالِدٌ ، قال : حَدَّثَنَا شُعْبَةُ ، قال : حَدَّثَنَا سَيَّارُ بْنُ سَلَامَةَ ، قال : سَمِعْتُ أَبِي ، يَسْأَلُ أَبَا بَرْزَةَ عَنْ صَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قُلْتُ : أَنْتَ سَمِعْتَهُ ؟ قَالَ : كَمَا أَسْمَعُكَ السَّاعَةَ ، فَقَالَ : أَبِي يَسْأَلُ عَنْ صَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : كَانَ " لَا يُبَالِي بَعْضَ تَأْخِيرِهَا يَعْنِي الْعِشَاءَ إِلَى نِصْفِ اللَّيْلِ ، وَلَا يُحِبُّ النَّوْمَ قَبْلَهَا وَلَا الْحَدِيثَ بَعْدَهَا " . قَالَ شُعْبَةُ : ثُمَّ لَقِيتُهُ بَعْدُ فَسَأَلْتُهُ ، قَالَ : كَانَ " يُصَلِّي الظُّهْرَ حِينَ تَزُولُ الشَّمْسُ ، وَالْعَصْرَ يَذْهَبُ الرَّجُلُ إِلَى أَقْصَى الْمَدِينَةِ وَالشَّمْسُ حَيَّةٌ ، وَالْمَغْرِبَ لَا أَدْرِي أَيَّ حِينٍ ذَكَرَ " ثُمَّ لَقِيتُهُ بَعْدُ فَسَأَلْتُهُ ، فَقَالَ : وَكَانَ " يُصَلِّي الصُّبْحَ فَيَنْصَرِفُ الرَّجُلُ فَيَنْظُرُ إِلَى وَجْهِ جَلِيسِهِ الَّذِي يَعْرِفُهُ فَيَعْرِفُهُ ، قَالَ : وَكَانَ يَقْرَأُ فِيهَا بِالسِّتِّينَ إِلَى الْمِائَةِ " .
´Shu'bah said:` "Sayyar bin Salamah, narrated to us, he said: 'I heard my father ask Abu Barzah about the prayer of the Messenger of Allah (ﷺ).' I said: 'Did you really hear him?' He said: 'As I can hear you now.' He said: 'I heard my father ask about the prayer of the Messenger of Allah (ﷺ).' He said: 'He would not mind if he delayed it - meaning 'Isha' until midnight, and he did not like to sleep before it or speak after it.'" Shu'bah said: "Then I met him later on and asked him. He said: 'He used to pray Zauhr when the sun had passed its zenith, and (he would pray) 'Asr and a man could walk to the farthest point in Al-Madinah and the sun would still be clear and hot. And Maghrib, I do not know the time he mentioned.' After that I met him and asked him, and he said: 'He used to pray Fajr then after the prayer a man could regarding it, sitting next to him, look at the face of someone he knew and he could recognize it.' He said: 'And he used to recite in it between sixty and one hundred (verses).'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
496. Commentary:
➊ The beginning time for the Zuhr prayer is agreed upon by consensus; there is no difference of opinion in this regard, and it is at the decline of the sun (zawal al-shams).
➋ The Prophet sallallahu alayhi wa sallam generally used to perform the Isha prayer up to one third of the night (thuluth al-layl). Occasionally, he would delay it until half the night. When all the hadiths are combined, this is what becomes evident. According to the preferred opinion, half the night is the last time for the Isha prayer.
➌ The meaning of the sun being intense is that the sun had not yet turned yellow.
➊ The beginning time for the Zuhr prayer is agreed upon by consensus; there is no difference of opinion in this regard, and it is at the decline of the sun (zawal al-shams).
➋ The Prophet sallallahu alayhi wa sallam generally used to perform the Isha prayer up to one third of the night (thuluth al-layl). Occasionally, he would delay it until half the night. When all the hadiths are combined, this is what becomes evident. According to the preferred opinion, half the night is the last time for the Isha prayer.
➌ The meaning of the sun being intense is that the sun had not yet turned yellow.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 496
Hafiz Muhammad Ameen
526. Commentary:
➊ Sleeping after the Maghrib prayer is prohibited because there is a risk that the ‘Isha prayer may be missed, and conversing after it is also prohibited because it poses the danger of missing the Fajr prayer, either in its proper time or in congregation.
➋ Some people used to call the Zuhr prayer "Ula" (the first), and the ‘Asr prayer "Akhirah" (the last), because ‘Asr is performed later and Zuhr earlier. In Persian as well, Zuhr is called "Peshin" (first) and ‘Asr "Diger" (second). Since ‘Isha is performed in darkness, some people used to call it "‘Atamah" (the prayer of darkness), and then they would refer to Maghrib as ‘Isha. The Prophet sallallahu alayhi wa sallam strictly forbade this, because it caused confusion between the rulings of Maghrib and ‘Isha.
➊ Sleeping after the Maghrib prayer is prohibited because there is a risk that the ‘Isha prayer may be missed, and conversing after it is also prohibited because it poses the danger of missing the Fajr prayer, either in its proper time or in congregation.
➋ Some people used to call the Zuhr prayer "Ula" (the first), and the ‘Asr prayer "Akhirah" (the last), because ‘Asr is performed later and Zuhr earlier. In Persian as well, Zuhr is called "Peshin" (first) and ‘Asr "Diger" (second). Since ‘Isha is performed in darkness, some people used to call it "‘Atamah" (the prayer of darkness), and then they would refer to Maghrib as ‘Isha. The Prophet sallallahu alayhi wa sallam strictly forbade this, because it caused confusion between the rulings of Maghrib and ‘Isha.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 526
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
It is not permissible to sleep before the ‘Isha prayer in such a way that the congregational prayer is missed or its preferred time passes. However, if a person wakes up and is able to join the congregation, or due to some necessity has to perform it individually, then if he performs it within the preferred time, there is no harm in it. Similarly, if after ‘Isha one becomes engaged in some necessary religious or worldly conversation, and as a result, neither the Tahajjud prayer nor at the very least the Fajr prayer is affected, then there is also no harm in this. But idle and purposeless conversation, or reading novels and stories, or watching television—activities due to which even the ‘Isha prayer is missed—are not correct.
Benefits and Issues:
It is not permissible to sleep before the ‘Isha prayer in such a way that the congregational prayer is missed or its preferred time passes. However, if a person wakes up and is able to join the congregation, or due to some necessity has to perform it individually, then if he performs it within the preferred time, there is no harm in it. Similarly, if after ‘Isha one becomes engaged in some necessary religious or worldly conversation, and as a result, neither the Tahajjud prayer nor at the very least the Fajr prayer is affected, then there is also no harm in this. But idle and purposeless conversation, or reading novels and stories, or watching television—activities due to which even the ‘Isha prayer is missed—are not correct.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1464
Maulana Ataullah Sajid
Commentary:
(1)
Sleeping before the ‘Isha prayer carries the risk that one may not wake up for the prayer and thus miss it, or if one does wake up, lethargy may prevail, making it difficult to perform the ‘Isha prayer with attention and concentration. Therefore, one should sleep after performing the prayer.
(2)
Speaking after ‘Isha is also considered inappropriate because it may cause delay in waking up for the Fajr prayer. However, necessary conversation, discussion of scholarly matters, and admonition and advice are permissible. (Sahih al-Bukhari, Book of Knowledge, Chapter: Knowledge and greatness at night, and Chapter: Staying up at night for knowledge, Hadith: 116, 115)
Nevertheless, care should be taken that such gatherings do not become excessively prolonged so that the Fajr prayer can be performed on time. Therefore, it is questionable from a Shar‘i perspective for religious and preaching gatherings to continue late into the night. There is a need to change this common practice.
(1)
Sleeping before the ‘Isha prayer carries the risk that one may not wake up for the prayer and thus miss it, or if one does wake up, lethargy may prevail, making it difficult to perform the ‘Isha prayer with attention and concentration. Therefore, one should sleep after performing the prayer.
(2)
Speaking after ‘Isha is also considered inappropriate because it may cause delay in waking up for the Fajr prayer. However, necessary conversation, discussion of scholarly matters, and admonition and advice are permissible. (Sahih al-Bukhari, Book of Knowledge, Chapter: Knowledge and greatness at night, and Chapter: Staying up at night for knowledge, Hadith: 116, 115)
Nevertheless, care should be taken that such gatherings do not become excessively prolonged so that the Fajr prayer can be performed on time. Therefore, it is questionable from a Shar‘i perspective for religious and preaching gatherings to continue late into the night. There is a need to change this common practice.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 701
