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سنن نسائي
Nasai
كتاب المواقيتThe Book of the Times (of Prayer)
بَابُ : مَا يُسْتَحَبُّ مِنْ تَأْخِيرِ الْعِشَاءِChapter: What Is Recommended Regarding Delaying 'Isha'
Hadith 532
اُردوEn
أَخْبَرَنِي إِبْرَاهِيمُ بْنُ الْحَسَنِ ، وَيُوسُفُ بْنُ سَعِيدٍ ، وَاللَّفْظُ لَهُ ، قَالَا : حَدَّثَنَا حَجَّاجٌ ، عَنْ ابْنِ جُرَيْجٍ ، قال : قُلْتُ لِعَطَاءٍ : أَيُّ حِينٍ أَحَبُّ إِلَيْكَ أَنْ أُصَلِّيَ الْعَتَمَةَ إِمَامًا أَوْ خِلْوًا ؟ قال : سَمِعْتُ ابْنَ عَبَّاسٍ ، يَقُولُ : أَعْتَمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ لَيْلَةٍ بِالْعَتَمَةِ حَتَّى رَقَدَ النَّاسُ وَاسْتَيْقَظُوا وَرَقَدُوا وَاسْتَيْقَظُوا . فَقَامَ عُمَرُ ، فَقَالَ : الصَّلَاةَ الصَّلَاةَ ، قَالَ عَطَاءٌ : قَالَ ابْنُ عَبَّاسٍ : خَرَجَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَأَنِّي أَنْظُرُ إِلَيْهِ الْآنَ يَقْطُرُ رَأْسُهُ مَاءً وَاضِعًا يَدَهُ عَلَى شِقِّ رَأْسِهِ ، قَالَ : وَأَشَارَ ، فَاسْتَثْبَتُّ عَطَاءً كَيْفَ وَضَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدَهُ عَلَى رَأْسِهِ ، فَأَوْمَأَ إِلَيَّ ، كَمَا أَشَارَ ابْنُ عَبَّاسٍ فَبَدَّدَ لِي عَطَاءٌ بَيْنَ أَصَابِعِهِ بِشَيْءٍ مِنْ تَبْدِيدٍ ثُمَّ وَضَعَهَا فَانْتَهَى أَطْرَافُ أَصَابِعِهِ إِلَى مُقَدَّمِ الرَّأْسِ ، ثُمَّ ضَمَّهَا يَمُرُّ بِهَا كَذَلِكَ عَلَى الرَّأْسِ حَتَّى مَسَّتْ إِبْهَامَاهُ طَرَفَ الْأُذُنِ مِمَّا يَلِي الْوَجْهَ ثُمَّ عَلَى الصُّدْغِ وَنَاحِيَةِ الْجَبِينِ لَا يُقَصِّرُ وَلَا يَبْطُشُ شَيْئًا إِلَّا كَذَلِكَ ، ثُمَّ قَالَ : " لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ أَنْ لَا يُصَلُّوهَا إِلَّا هَكَذَا " .
´It was narrated that Ibn Juraij said:` "I said to 'Ata': 'What is the best time you think I should pray Al-'Atamah, either in congregation or on my own?' He said: 'I heard Ibn 'Abbas say: "The Messenger of Allah (ﷺ) delayed Al-'Atamah one night until the people had slept and woken up, then slept and woken up again. Then 'Umar got up and said: 'The prayer, the prayer!'" 'Ata' said: 'Ibn 'Abbas said: "The Messenger of Allah (ﷺ) came out, and it is as if I can see him now, with water dripping from his head, putting his hand on the side of his head. [He said: "And he indicated (how)"].'" I checked with 'Ata' how the Prophet (ﷺ) put his hand on his head, and he showed me the same way as Ibn 'Abbas had done. 'Ata' spread his fingers a little, then placed them with the tips of his fingers on his forehead, then he drew his fingers together on his head until his thumb touched the edge of the ear that is next to the face, then moved it to his temple and forehead, then he said: 'Were it not that I would impose too much difficulty for my Ummah, I would have commanded them to offer this prayer only at this time.'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
532. Commentary:
➊ "The people slept." The sleep referred to here is that in which consciousness and awareness are not lost, which in our language is called dozing (drowsiness), i.e., a deep drowsiness overcame them. This state can occur while sitting, standing, or lying down, because here it does not seem correct to take it as real sleep in which awareness and human consciousness are lost, since in that case ablution (wudu) would be nullified, regardless of the position in which it occurs.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) came after performing ritual bath (ghusl) and was squeezing water from his hair, which was indicated by Ibn Abbas (radi Allahu anhuma) and Ata (rahimahullah) through gestures and clarified in detail by passing the hand. Water is squeezed from long hair in this manner.
➌ "If there was no fear..." It appears that if the followers (muqtadis) would face hardship due to delay, then it is recommended (mustahabb) to perform the prayer quickly; otherwise, it is better to delay it. The expansiveness of prayer times is, in fact, in consideration of people's necessities. And Allah knows best.
➍ The pious predecessors (salaf salihin) used to be diligent in performing prayers at their earliest and most virtuous times.
➎ It is obligatory for the mufti to adorn his fatwa with evidences from the Qur'an and Sunnah, and it is necessary for the questioner to listen to the answer with utmost attention and concentration so that he may understand it well and convey it properly to others. (6) The virtue of the Ummah of Muhammad is that the 'Isha prayer has been made exclusive to this Ummah, as is mentioned in the narration of Sunan Abu Dawud: «فإنکم قد فضلتم بھا علی سائر الامم ولم تصلھا امة قبلکم» "Indeed, you have been given superiority over all nations through this prayer ('Isha); no nation before you has performed this prayer." [سنن أبی داود ، الصلاة ، حدیث : 421]
➊ "The people slept." The sleep referred to here is that in which consciousness and awareness are not lost, which in our language is called dozing (drowsiness), i.e., a deep drowsiness overcame them. This state can occur while sitting, standing, or lying down, because here it does not seem correct to take it as real sleep in which awareness and human consciousness are lost, since in that case ablution (wudu) would be nullified, regardless of the position in which it occurs.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) came after performing ritual bath (ghusl) and was squeezing water from his hair, which was indicated by Ibn Abbas (radi Allahu anhuma) and Ata (rahimahullah) through gestures and clarified in detail by passing the hand. Water is squeezed from long hair in this manner.
➌ "If there was no fear..." It appears that if the followers (muqtadis) would face hardship due to delay, then it is recommended (mustahabb) to perform the prayer quickly; otherwise, it is better to delay it. The expansiveness of prayer times is, in fact, in consideration of people's necessities. And Allah knows best.
➍ The pious predecessors (salaf salihin) used to be diligent in performing prayers at their earliest and most virtuous times.
➎ It is obligatory for the mufti to adorn his fatwa with evidences from the Qur'an and Sunnah, and it is necessary for the questioner to listen to the answer with utmost attention and concentration so that he may understand it well and convey it properly to others. (6) The virtue of the Ummah of Muhammad is that the 'Isha prayer has been made exclusive to this Ummah, as is mentioned in the narration of Sunan Abu Dawud: «فإنکم قد فضلتم بھا علی سائر الامم ولم تصلھا امة قبلکم» "Indeed, you have been given superiority over all nations through this prayer ('Isha); no nation before you has performed this prayer." [سنن أبی داود ، الصلاة ، حدیث : 421]
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 532
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
Benefit:
It is established from this hadith that as long as a person does not lose ablution (wudu), he may perform multiple obligatory and voluntary prayers with the same ablution.
This hadith is not contrary to the blessed verse:
﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ﴾ ()
because the meaning of the blessed verse is:
“If you do not have ablution and you stand for prayer, then perform ablution.”
However, from other narrations it is known that performing ablution while already in a state of ablution is light upon light (nur ‘ala nur), because the Prophet (sallallahu alayhi wa sallam) would generally perform ablution for every prayer,
and the apparent requirement of the verse is just this.
(Sharh al-Nawawi: vol./135)
Benefit:
It is established from this hadith that as long as a person does not lose ablution (wudu), he may perform multiple obligatory and voluntary prayers with the same ablution.
This hadith is not contrary to the blessed verse:
﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ﴾ ()
because the meaning of the blessed verse is:
“If you do not have ablution and you stand for prayer, then perform ablution.”
However, from other narrations it is known that performing ablution while already in a state of ablution is light upon light (nur ‘ala nur), because the Prophet (sallallahu alayhi wa sallam) would generally perform ablution for every prayer,
and the apparent requirement of the verse is just this.
(Sharh al-Nawawi: vol./135)
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 642
