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سنن نسائي
Nasai
كتاب المواقيتThe Book of the Times (of Prayer)
بَابُ : النَّهْىِ عَنِ الصَّلاَةِ بَعْدَ الْعَصْرِChapter: The Prohibition Of Praying After 'Asr
Hadith 571
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ الْمُخَرِّمِيُّ ، قال : حَدَّثَنَا الْفَضْلُ بْنُ عَنْبَسَةَ ، قال : حَدَّثَنَا وُهَيْبٌ ، عَنْ ابْنِ طَاوُسٍ ، عَنْ أَبِيهِ ، قال : قالت عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا : أَوْهَمَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ ، إِنَّمَا نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " لَا تَتَحَرَّوْا بِصَلَاتِكُمْ طُلُوعَ الشَّمْسِ وَلَا غُرُوبَهَا ، فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ " .
Umm al-Mu'mineen Aisha (may Allah be pleased with her) says: Umar (may Allah be pleased with him) was mistaken. The Messenger of Allah (peace and blessings of Allah be upon him) only said: "Do not intend to pray at the time of sunrise or sunset, because it rises between the two horns of Satan."
Brief Explanation
1؎: The intent of Umm al-Mu’minin Aisha radi Allahu anha is that Umar radi Allahu anhu understood that there is an absolute prohibition of performing prayer after Fajr and Asr; this is not correct. Rather, the prohibition is that a person should not specifically designate these two times for prayer, nor should he hold the belief that performing prayer at these two times is more virtuous or appropriate. Or, this prohibition is specific to the time of sunrise or sunset, not absolutely after Asr and Fajr. However, the correct opinion is that this prohibition is absolute, because in the narrations of Abu Sa’id and Abu Hurairah radi Allahu anhum, the prohibition has been mentioned in absolute terms, and in some narrations where there is a restriction, it does not negate the absolute nature. Nawawi has reconciled both narrations in such a way that the narration with restriction will be interpreted as referring to delaying the obligatory prayer to the extent that it coincides with the time of sunrise or sunset, and the narration with absolute prohibition will be applied to those prayers which are not performed for a specific reason (ghayr sababi).
Explanation & Benefits
Hafiz Muhammad Ameen
571. Commentary:
➊ The fact that Umar (radi Allahu anhu) used to prevent people from performing prayer after ‘Asr was based on the explicit prohibition of the Messenger of Allah (sallallahu alayhi wa sallam), and he considered it impermissible to perform prayers from after ‘Asr until Maghrib. However, if the evidences are examined, there is some detail regarding performing supererogatory prayers (nawafil) after ‘Asr. That is, it is not impermissible to perform nawafil throughout the entire period from ‘Asr until Maghrib; rather, when the sun becomes yellowish, the time from then until sunset is the prohibited time. Otherwise, as long as the sun is still shining brightly, even after ‘Asr, nawafil are permissible. This was precisely the intent of ‘A’ishah (radi Allahu anha): that there was a misunderstanding on the part of our master ‘Umar (radi Allahu anhu) in understanding the meaning of the prohibition. He understood it to mean that the entire period from ‘Asr until Maghrib is a prohibited time, whereas this is not the case; rather, it is only prohibited to perform nawafil from when the sun turns yellow until sunset. The position of ‘A’ishah (radi Allahu anha) is also supported by the hadith of our master ‘Ali (radi Allahu anhu) which will appear in the next chapter [574].
➋ For the discussion regarding the sun rising between the horns of Satan, see hadith number 560.
➊ The fact that Umar (radi Allahu anhu) used to prevent people from performing prayer after ‘Asr was based on the explicit prohibition of the Messenger of Allah (sallallahu alayhi wa sallam), and he considered it impermissible to perform prayers from after ‘Asr until Maghrib. However, if the evidences are examined, there is some detail regarding performing supererogatory prayers (nawafil) after ‘Asr. That is, it is not impermissible to perform nawafil throughout the entire period from ‘Asr until Maghrib; rather, when the sun becomes yellowish, the time from then until sunset is the prohibited time. Otherwise, as long as the sun is still shining brightly, even after ‘Asr, nawafil are permissible. This was precisely the intent of ‘A’ishah (radi Allahu anha): that there was a misunderstanding on the part of our master ‘Umar (radi Allahu anhu) in understanding the meaning of the prohibition. He understood it to mean that the entire period from ‘Asr until Maghrib is a prohibited time, whereas this is not the case; rather, it is only prohibited to perform nawafil from when the sun turns yellow until sunset. The position of ‘A’ishah (radi Allahu anha) is also supported by the hadith of our master ‘Ali (radi Allahu anhu) which will appear in the next chapter [574].
➋ For the discussion regarding the sun rising between the horns of Satan, see hadith number 560.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 571
