Nasai

506. Commentary: The purpose of the hadith is to emphasize performing the ‘Asr prayer early, that is, they used to offer it when the first shadow (mithl awwal) appeared. By the chamber (hujrah) of Aisha radi Allahu anha is meant the courtyard of her house, which was surrounded by a wall. At noon, the entire courtyard would be in sunlight, and as the sun declined, the shadow of the western wall would gradually spread across the courtyard. However, since the wall was not very high, sunlight would still remain in the courtyard; the shadow would not reach the eastern wall to the extent that it became equal to the height of the western wall, and at that time the prayer would be established.

Hadith Commentary:
The chamber (hujrah) has been attributed to Aisha (radi Allahu anha), and from this the purpose of the chapter is established.
This hadith has also appeared previously in the Book of the Times (Kitab al-Mawaqit).

Hadith Commentary:
(1)
Imam Bukhari rahimahullah could not find, according to his conditions, any hadith specifying the beginning time of ‘Asr (when the shadow is equal to the object’s length), so he mentioned such ahadith from which the beginning time can be inferred, even though Imam Muslim rahimahullah has brought several ahadith that clearly indicate the intended meaning. The inference for hastening the ‘Asr prayer from the mentioned narration has been transmitted by Imam Nawawi rahimahullah in these words:
The courtyard of Sayyidah Aisha radi Allahu anha’s chamber was extremely small, and its walls were so low that their height was slightly less than the measurement of the courtyard. Therefore, when the shadow of the wall became equal to its height, the sunlight in the courtyard would reach right up to the edge.
(Sharh al-Nawawi, Hadith: 5/152, 153) (2)
The clarification of this inference is as follows: by “chamber” is meant the four walls of the courtyard; the measurement of the courtyard was slightly more than the four walls, so when the shadow was equal to one length, sunlight would remain in the courtyard, but as soon as the second length began, the shadow would start to climb up the wall.
Since Aisha radi Allahu anha’s statement is that at the time of finishing the prayer, sunlight would still remain in my courtyard, it is as if the ‘Asr prayer was performed as soon as the second length of shadow began.
(Fath al-Bari: 2/35)

Hadith Commentary:
The chamber of Aisha radi Allahu anha, in which the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr as-Siddiq radi Allahu anhu, and Umar radi Allahu anhu are buried, was located on the eastern side of the Prophet’s Mosque (Masjid Nabawi), while the qiblah was towards the south, and on that side were the chambers of Hafsah radi Allahu anha and Maymunah radi Allahu anha.
There was no chamber on the western side.
On the eastern side, in the southern corner, was the chamber of Sawdah, then moving northwards was the chamber of Aisha, then Fatimah, and finally the chamber of Safiyyah radi Allahu anha.
On the northern side was the chamber of Zaynab bint Khuzaymah radi Allahu anha, and after her death, that same chamber came into the possession of Umm Salamah radi Allahu anha.
On the eastern side were the chambers of Umm Habibah radi Allahu anha, Juwayriyyah, and Zaynab bint Jahsh radi Allahu anha.
The height of Aisha’s radi Allahu anha chamber was at most eight feet, because Hasan al-Basri rahimahullah stated that when he raised his hand, it would touch the ceiling.
(Tabaqat Ibn Sa’d: 8/117)

Hadith Commentary:
Vocabulary of the Hadith:
قَبْلَ أَنْ تَظْهَر:
The sunlight was still present in the room.
This same meaning is conveyed by لَمْ يَفِئِ الْفَيْءُ, that the shade had not yet replaced the sunlight.
When the sunlight recedes, shade spreads in its place.
Therefore, there is no contradiction between the two expressions, and the meaning of لَمْ يَظْهَرِ الْفَيْءُ is also that the shade had not yet appeared in place of that sunlight,
the shade had not yet spread in its place.
In this way, the Prophet (sallallahu alayhi wa sallam) used to perform the ‘Asr prayer as soon as its time began.

Hadith Commentary:
Benefits and Issues:
When the walls of the room are low, meaning the ceiling is not high, then sunlight will enter it when the sun is high. Therefore, the time for ‘Asr begins after the shadow becomes equal to the object.

407. Commentary:
“Hujrah” in the Arabic language also refers to a courtyard enclosed with the house. The walls of the courtyard of Aisha radi Allahu anha were rather low, so the sunlight would still be present in the courtyard. It would not reach the eastern wall before the time for ‘Asr arrived and the Prophet sallallahu alayhi wa sallam would perform the prayer. It is thus evident that he would offer the ‘Asr prayer at its earliest time.

Commentary:
From this it is understood that the Prophet (sallallahu alayhi wa sallam) performed the ‘Asr prayer early, because if it is delayed, the shadow will spread throughout the entire courtyard and begin to climb up the wall.

Benefit:
The main purpose conveyed by this blessed hadith is to explain that the ‘Asr prayer should be performed early. This is a well-known matter, and every pilgrim observes that the chambers of the Mothers of the Believers were quite small, their inner courtyards were not spacious, and it is a fact that in such houses, even if the walls are short, the sunlight quickly disappears from their courtyards and climbs up the walls.

The time for ‘Asr begins at one shadow-length, that is, when a person’s shadow becomes equal to his height, the ‘Asr prayer can be performed. This one shadow-length is in addition to the shadow remaining at the time of zenith (zawal)....
Remember, as soon as the time for Zuhr ends, the time for ‘Asr begins. Thus, the statement of Mustafa (sallallahu alayhi wa sallam) is: “The time for Zuhr remains as long as ‘Asr has not arrived.” (Muslim: 173/612) And regarding the end of Zuhr, he said: “And when a man’s shadow becomes equal to his height.” (Muslim: 173/612)

In another narration: “And Jibril (alayhis-salam) led me in the ‘Asr prayer when the shadow became one like it.” (Abu Dawud: 393, Tirmidhi: 419 and others) For this reason, all the students of Imam Abu Hanifah rahimahullah adopted this position, and in one narration from the Imam himself, this is also transmitted. Mawlana Rashid Ahmad Gangohi Hanafi rahimahullah and Mawlana Abdul Hayy Lucknawi Hanafi rahimahullah have strongly supported this position in the marginal notes of Muwatta Imam Muhammad. (Mirqat al-Mafatih: 2/289)

From this blessed hadith, it is also established that a solitary report (khabar wahid) is a proof. Likewise, it is permissible for scholars to go to rulers for their reformation; otherwise, it is better to avoid the company of rulers. The era of the noble Companions (radi Allahu anhum) and the Followers (tabi‘in, rahimahumullah) was a very golden one; they would fulfill the obligation of enjoining good and forbidding evil promptly and would not act with negligence or laxity in this. Even the slightest opposition to the Prophetic Sunnah was intolerable to them. They would hold people accountable even for a slight delay in the performance of prayer and would boldly speak the truth in the courts of rulers. They would make it clear that the matter of prayer times is very great, for which Allah sent down the chief of the angels, Jibril (alayhis-salam), and through practical demonstration, taught the Messenger of Allah (sallallahu alayhi wa sallam) the times of prayer...

From the mentioned hadith, the virtue and caution of ‘Umar ibn ‘Abd al-‘Aziz rahimahullah is also evident, in that for the resolution of mutual differences, he immediately referred to the Sunnah of Mustafa (sallallahu alayhi wa sallam), and this is the command of Allah (Surah al-Nisa 4:59) ...

Every member of the Ummah should accept only those statements and actions attributed to the Messenger of Allah (sallallahu alayhi wa sallam) which are established by a valid proof and chain of transmission, because many people, for various purposes, fabricate false narrations and label them as hadith. Therefore, in matters of hadith, one must investigate, just as ‘Umar ibn ‘Abd al-‘Aziz rahimahullah did.

It is also understood that the prayer of a superior person behind one of lesser rank is valid, as the Master of the Universe (sallallahu alayhi wa sallam) performed prayer behind Jibril (alayhis-salam), and likewise, it is established that the Noble Prophet (sallallahu alayhi wa sallam) once performed prayer behind Sayyiduna ‘Abd al-Rahman ibn ‘Awf (radi Allahu anhu). (Sahih Muslim, Book of Purification, Chapter on Wiping over the Khuffs: 633)

Benefit:

The main purpose conveyed by this blessed hadith is to emphasize that the ‘Asr prayer should be performed early. This is well-known, and every pilgrim observes that the chambers of the Mothers of the Believers were quite small, their inner courtyards were not spacious, and it is a fact that in such houses, even if the walls are low, the sunlight quickly leaves the courtyard and climbs up the walls.

The time for ‘Asr begins at one shadow-length, that is, when a person’s shadow becomes equal to his height, the ‘Asr prayer can be performed. This one shadow-length is in addition to the shadow remaining at the time of zenith (zawal).

Remember, as soon as the time for Zuhr ends, the time for ‘Asr begins. Thus, the statement of Mustafa alayhis-salam is: «وقت الظهْرِ مَالَمْ تَحْضُرِ العَصْرُ» “The time for Zuhr remains as long as the ‘Asr prayer does not arrive.” [مسلم: 173، 612]

Regarding the end of Zuhr, it is also stated: «وَكَانَ ظِلُّ الرَّجُلِ كَطُولِه» “And a man’s shadow becomes equal to his height.” [مسلم: 173، 612]

In another narration: «وَصَلَّى بِيَ الْعَصْرَ حِيْنَ كَانَ ظله مِثْلَه» “And Jibril alayhis-salam led me in the ‘Asr prayer when the shadow became one length.” [ابو داؤد: 393، ترمذي: 149 وغيره]

For this reason, all the students of Imam Abu Hanifah rahimahullah adopted this position, and in one narration, this is also transmitted from the Imam himself. Mawlana Rashid Ahmad Gangohi Hanafi rahimahullah and Mawlana Abdul Hayy Lucknawi Hanafi rahimahullah have strongly supported this position in the marginal notes of Muwatta Imam Muhammad. [مرعاة المفاتيح: 289/2]

From this blessed hadith, it is also established that a solitary report (khabar wahid) is a valid proof. Likewise, it is permissible for scholars to go to rulers for their reformation; otherwise, it is better to avoid the company of rulers. The era of the Companions radi Allahu anhum and the Followers rahimahullah was a golden one—they would perform the obligation of «امر بالمعروف و نهي عن المنكر» on time and would not show negligence or laxity in it. Even the slightest opposition to the Prophetic Sunnah was intolerable to them. They would hold people accountable for even a slight delay in the performance of prayer and would boldly speak the truth in the courts of rulers. They would impress upon others that the matter of prayer times is of great importance, for which Allah sent the chief of the angels, Jibril alayhis-salam, and through practical demonstration, taught the Messenger of Allah sallallahu alayhi wa sallam the times of prayer.

From the mentioned hadith, the virtue and caution of Umar ibn Abd al-Aziz rahimahullah is also evident, as he immediately referred to the Sunnah of Mustafa sallallahu alayhi wa sallam to resolve mutual differences, and this is the command of Allah. [سورۃ نساء 59: 4]

Every member of the Ummah should accept only those statements and actions attributed to the Messenger of Allah sallallahu alayhi wa sallam that are established by a valid, authoritative chain, because many people, for various purposes, fabricate false narrations and label them as hadith. Therefore, in matters of hadith, one must investigate, just as Umar ibn Abd al-Aziz rahimahullah did.

It is also understood that the prayer of a superior person behind one of lesser rank is valid, as the Master of Creation sallallahu alayhi wa sallam performed prayer behind Jibril alayhis-salam, and likewise, it is established that the Noble Prophet sallallahu alayhi wa sallam once performed prayer behind our master ‘Abd al-Rahman ibn ‘Awf radi Allahu anhu. [صحيح مسلم، كتاب الطهارة، باب المسح على الخفين: 633]