Nasai

562. Commentary: By "prayer" here, voluntary (nafl) prayer is meant; making up obligatory (fard) prayers and missed (qada) prayers is permissible during these times. See also: Hadith 519 and its benefit.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, by bringing the hadith of Abu Hurairah radi Allahu anhu under this chapter heading, most likely intends to establish that, in terms of the prohibitive ruling, there is no difference between praying with intention (taharrī) and without intention. Since the word "taharrī" (deliberate intention) appears in the hadith, he established a chapter on it. Therefore, from those ahadith in which the word "taharrī" is mentioned, one should not assume that if one prays during the prohibited times with the specific intention, it is disliked (makruh), but otherwise it is permissible. In any case, according to Imam Bukhari rahimahullah, performing prayer during the disliked times is absolutely (mutlaqan) disliked, whether there is deliberate intention (taharrī) or not.

Since the hadith from Qais bin Amr radi Allahu anhu, in which it is mentioned that he performed the Sunnah prayers of Fajr after the Fajr prayer (Sunan Abi Dawud, al-Tatawwu’, Hadith: 1267), does not meet the conditions set by Imam Bukhari rahimahullah, and there is also no narration from the Messenger of Allah sallallahu alayhi wa sallam himself of performing any kind of prayer after Fajr, therefore, he considers the permissibility of performing supererogatory (nafl) prayers after Fajr to be a weaker opinion. As for performing two rak‘ahs after ‘Asr, since it meets his conditions, he is lenient regarding them, but does not make a definitive ruling, because it is also established that Umar radi Allahu anhu used to be severe with those who performed two rak‘ahs after ‘Asr.

(2)
From the hadith of Abu Hurairah radi Allahu anhu, it can also be understood that its generality should be restricted to deliberate intention (taharrī), i.e., one should not intentionally perform supererogatory prayers before sunset.

Wallahu a‘lam.

Hadith Commentary:

"Samā’" refers to wearing a sheet (chador) in such a way that the sheet is taken from the right side and placed over the left shoulder, and then the same edge is brought from behind and placed over the right shoulder, thus wrapping both shoulders in the sheet.

The meaning of ishtimāl al-samā’ is that there is only one sheet on the body and no other garment besides it.

In this situation, when sitting, one would have to lift an edge, which would expose the private parts (‘awrah).

Bay‘ mulāmasah is when, to purchase a cloth, one merely touches it—whether at night or during the day—and it is stipulated that it should not be turned over and examined.

Bay‘ munābadhah is when one throws his garment towards the other, and the sale is considered complete (this being the stipulated condition).

Both of these forms are not free from deception, which is why they have been prohibited.

Hadith Commentary:
(1)
Bay‘ mulāmasah is when the sale is finalized merely by touching the cloth that is to be purchased, with the condition that it is not to be turned over and examined. Bay‘ munābadah is when the sale is finalized merely by one person throwing the cloth towards the other.
Both of these forms are not free from deception, and for this reason, they have been prohibited.

(2)
The reason for the prohibition of wrapping oneself with a single cloth is nakedness, because this exposes the private parts (‘awrah).
Sometimes, immoral people deliberately do this, and thus imitation of them has been prohibited. As for ishtimāl as-sammā’ (wrapping oneself tightly in a garment so that one’s arms are immobilized), it is prohibited because in this state a person cannot defend himself from harmful animals and poisonous insects.

Benefits and Issues:
➊ By Fajr and Asr are meant the obligatory (fard) prayer of Fajr and the obligatory (fard) prayer of Asr. However, if a person joins the congregational (jama‘ah) prayer of Fajr while he has not yet performed the Sunnah prayers of Fajr, then after the obligatory prayer he may perform the missed Sunnah prayers. See: (Sunan Ibn Majah, Hadith: 154, 155)

➋ If, out of forgetfulness, a prayer is missed and it is remembered during the disliked times, then it can be performed at that very time. (Sunan Ibn Majah, Hadith: 696, 695)

➌ Some scholars have differentiated between prayers that have a specific cause (sababi) and those that do not (ghayr sababi). That is, a prayer whose cause arises during these times may be performed even during the disliked times. For example, the greeting of the mosque (tahiyyat al-masjid), the two units (rak‘ahs) after circumambulation (tawaf), the funeral prayer (salat al-janazah), etc. Other prayers should not be performed during these times, such as unrestricted voluntary prayers (mutlaq nawafil).

Benefits and Issues:
➊
It is disliked (makruh) to perform prayer at three times:
After the morning (Fajr) prayer until the sun has risen, at noon when the sun is at its zenith, and after the afternoon (Asr) prayer until the sun has set.

➋
The meaning of the sun inclining to the right is its leaning towards the west.
Because from Madinah Sharif, the direction of the Ka'bah Sharif is towards the south.
Therefore, the east is to the left of the worshipper and the direction of the west is to the right.

Hadith Authentication:
[وأخرجه مسلم 845، من حديث ما لك به .]

Jurisprudential Explanation:
➊ After performing the Asr prayer and the Fajr prayer, all voluntary (nafl) prayers are absolutely prohibited; however, it is permissible to perform missed obligatory prayers (qada) and prayers that have a specific cause during these times, such as the funeral prayer (salat al-janazah), etc. Likewise, the two rak‘ahs after Asr are also permissible as is known from some ahadith and athar (narrations from the Companions), but it is better not to perform these rak‘ahs, as is established from other ahadith and athar.
➋ After the Fajr prayer, if the first two sunnah rak‘ahs of Fajr were missed, then it is permissible to perform them immediately. This is established from the hadith narrated by Sayyiduna Qays ibn Fahd radi Allahu anhu. Also see: [صحيح ابن خزيمه 164/2ح1161، صحيح ابن حبان الاحسان84/4 ح 2462، والمستدرك 274/1، 275 ح 1017، وصححه الحاكم ووافقه الذهبي]
➌ There is a well-known hadith: Whoever catches one rak‘ah before the sun rises has caught the Fajr prayer, and whoever catches one rak‘ah before the sun sets has caught the Asr prayer. See: [الموطأ ح169، البخاري 579، ومسلم 608]