Nasai

503. Commentary:

➊ The last time for the Dhuhr prayer and the beginning time for the Asr prayer, according to this hadith and all other authentic ahadith, is at the first shadow (mithl awwal), that is, when the shadow of everything becomes equal to its length, but this equality should be after excluding the shadow at zenith (zawal). The shadow at zenith refers to the shadow that a thing has when the sun begins to decline. When, apart from this shadow, the shadow of a thing becomes equal to its length, then the time for Dhuhr ends and the time for Asr begins. This is the view of the majority of scholars, including the Companions, the Followers (Tabi‘in), the hadith scholars, and the jurists. However, according to Imam Abu Hanifah rahimahullah, the time for Dhuhr lasts until the shadow becomes twice the length of the object, i.e., when the shadow of everything becomes double. But this view lacks transmitted (naqli) evidence, and for this reason, even the students of the Imam could not support him in this matter. There are some rational arguments, but in the face of explicit and authentic ahadith, rational arguments hold no weight. This is a rare (shadh) opinion. Some Hanafis, in partial concession to the Imam, have considered the time between the first and second shadow as unsuitable for both Dhuhr and Asr, but this too is incorrect, because it is agreed upon that the end time of Dhuhr and the beginning time of Asr are contiguous, with no gap in between.

➋ The preferred (mukhtar) time for Asr ends at the second shadow (mithl thani), whereas for those who are compelled or have an excuse, it remains until sunset.

➌ The Maghrib prayer was performed at almost the same time on both days, because the time for Maghrib is shorter compared to the times of other prayers, and most likely, emphasis was placed on performing it at its earliest time. This does not mean that the two rak‘ahs before the obligatory prayer are negated; rather, that prayer is also established from authentic ahadith, and encouragement for it is found in the ahadith. In any case, one should act with moderation.

➍ The interval between the beginning of the prayer on the first day and the end of the prayer on the second day is the full time for that prayer. But which is the best time? For every prayer except ‘Isha, it is the earliest time, and for ‘Isha, it is better to delay it.

➎ The importance and status of prayer can be gauged from the fact that it is such a magnificent and significant act that Allah Ta‘ala sent Jibril alayhis salam to demonstrate it practically, and did not suffice with mere verbal instruction as with other rulings.

➏ The Noble Prophet sallallahu alayhi wa sallam cannot, of his own accord, declare any act to be legislated (mashru‘) without the permission of Allah Ta‘ala.

➐ It is from the great bounty of Allah Ta‘ala that He has kept the times of the prayers broad and not restricted, lest people fall into hardship. Indeed, Allah Ta‘ala is the possessor of great bounty.