سنن نسائي
Nasai
كتاب المواقيتThe Book of the Times (of Prayer)
بَابُ : النَّهْىِ عَنِ الصَّلاَةِ بَعْدَ الْعَصْرِChapter: The Prohibition Of Praying After 'Asr
Hadith 573
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ مَنْصُورٍ ، قال : أَنْبَأَنَا آدَمُ بْنُ أَبِي إِيَاسٍ ، قال : حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ ، قال : حَدَّثَنَا مُعَاوِيَةُ بْنُ صَالِحٍ ، قال : أَخْبَرَنِي أَبُو يَحْيَى سُلَيْمُ بْنُ عَامِرٍ ، وَضَمْرَةُ بْنُ حَبِيبٍ ، وَأَبُو طَلْحَةَ نُعَيْمُ بْنُ زِيَادٍ ، قَالُوا : سَمِعْنَا أَبَا أُمَامَةَ الْبَاهِلِيَّ ، يَقُولُ : سَمِعْتُ عَمْرَو بْنَ عَبَسَةَ ، يقول : يَا رَسُولَ اللَّهِ ، هَلْ مِنْ سَاعَةٍ أَقْرَبُ مِنَ الْأُخْرَى أَوْ هَلْ مِنْ سَاعَةٍ يُبْتَغَى ذِكْرُهَا ؟ قَالَ : " نَعَمْ ، إِنَّ أَقْرَبَ مَا يَكُونُ الرَّبُّ عَزَّ وَجَلَّ مِنَ الْعَبْدِ جَوْفَ اللَّيْلِ الْآخِرَ ، فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ مِمَّنْ يَذْكُرُ اللَّهَ عَزَّ وَجَلَّ فِي تِلْكَ السَّاعَةِ فَكُنْ ، فَإِنَّ الصَّلَاةَ مَحْضُورَةٌ مَشْهُودَةٌ إِلَى طُلُوعِ الشَّمْسِ ، فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنَيِ الشَّيْطَانِ ، وَهِيَ سَاعَةُ صَلَاةِ الْكُفَّارِ فَدَعِ الصَّلَاةَ حَتَّى تَرْتَفِعَ قِيدَ رُمْحٍ وَيَذْهَبَ شُعَاعُهَا ، ثُمَّ الصَّلَاةُ مَحْضُورَةٌ مَشْهُودَةٌ حَتَّى تَعْتَدِلَ الشَّمْسُ اعْتِدَالَ الرُّمْحِ بِنِصْفِ النَّهَارِ ، فَإِنَّهَا سَاعَةٌ تُفْتَحُ فِيهَا أَبْوَابُ جَهَنَّمَ وَتُسْجَرُ فَدَعِ الصَّلَاةَ حَتَّى يَفِيءَ الْفَيْءُ ، ثُمَّ الصَّلَاةُ مَحْضُورَةٌ مَشْهُودَةٌ حَتَّى تَغِيبَ الشَّمْسُ فَإِنَّهَا تَغِيبُ بَيْنَ قَرْنَيْ شَيْطَانٍ وَهِيَ صَلَاةُ الْكُفَّارِ " .
´Abu Yahya Sulaim bin 'Amir, Damrah bin Habib and Abu Talhah Nu'aim bin Ziyad said:` "We heard Abu Umamah Al-Bahili say: 'I heard 'Amrah bin 'Abasah say: I said: 'O Messenger of Allah, is there any moment which brings one close to Allah than another, or any moment that should be sought out for remembering Allah? He said: 'Yes, the closest that the Lord is to His slave is in the last part of the night, so if you can be among those who remember Allah at that time, then do so. For prayer is attended and witnessed (by the angels) until the sun rises, then it rises between the two horns of the Shaitan, that is the time when the disbelievers pray, so do not pray until the sun had risen to the height of a spear and its rays have disappeared. Then prayer is attended and witness (by the angels) until the sun is directly overhead at midday, and that is the time when the gates of Hell are opened and it is stoked up. So do not pray until the shadows appear. Then prayer is attended and witnessed (by angels) until the sun sets, and it sets between the horns of a Shaitan, and that is the time when the disbelievers pray.'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
573. Commentary:
➊ Although, in terms of time, all moments are equal, yet in terms of the nearness or remoteness of Allah’s mercy, there is a difference among them. For example, after midnight, Allah’s mercy draws near, to the extent that when a third of the night remains, Allah Himself descends to the lowest heaven. Therefore, this is a time of special nearness. The Prophet sallallahu alayhi wa sallam said: «علیکم بقیام اللیل فانه دأب الصالحین قبلکم» “Stand in prayer during the night, for this was the practice of the righteous before you.” [جامع الترمذي ، الدعوات ، حدیث : 3549 ، وصحیح الترغیب للألباني : 3؍399]
➋ From this narration, three times are proven to be disliked (makruh) for prayer: sunrise, when the sun is at its zenith, and sunset. In other narrations, after ‘Asr, when the sun has turned yellowish—as will be investigated in the next hadith—and after Fajr, prayer is also prohibited. It is necessary to act upon all the narrations.
➌ It is forbidden to imitate the disbelievers in acts of worship.
➊ Although, in terms of time, all moments are equal, yet in terms of the nearness or remoteness of Allah’s mercy, there is a difference among them. For example, after midnight, Allah’s mercy draws near, to the extent that when a third of the night remains, Allah Himself descends to the lowest heaven. Therefore, this is a time of special nearness. The Prophet sallallahu alayhi wa sallam said: «علیکم بقیام اللیل فانه دأب الصالحین قبلکم» “Stand in prayer during the night, for this was the practice of the righteous before you.” [جامع الترمذي ، الدعوات ، حدیث : 3549 ، وصحیح الترغیب للألباني : 3؍399]
➋ From this narration, three times are proven to be disliked (makruh) for prayer: sunrise, when the sun is at its zenith, and sunset. In other narrations, after ‘Asr, when the sun has turned yellowish—as will be investigated in the next hadith—and after Fajr, prayer is also prohibited. It is necessary to act upon all the narrations.
➌ It is forbidden to imitate the disbelievers in acts of worship.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 573
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The meaning of "dubur as-salat" can be "after the prayer," that is, after the salam, and it can also mean "at the end of the prayer, before the salam."
And the latter meaning is more correct,
because the Messenger of Allah (sallallahu alayhi wa sallam) informed Abu Bakr (radi Allahu anhu) about the time when supplication is more readily accepted at that very moment,
and also because the servant is closer to Allah while he is still in the prayer, compared to after the salam.
1:
The meaning of "dubur as-salat" can be "after the prayer," that is, after the salam, and it can also mean "at the end of the prayer, before the salam."
And the latter meaning is more correct,
because the Messenger of Allah (sallallahu alayhi wa sallam) informed Abu Bakr (radi Allahu anhu) about the time when supplication is more readily accepted at that very moment,
and also because the servant is closer to Allah while he is still in the prayer, compared to after the salam.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3499
Shaykh Umar Farooq Saeedi
1277. Commentary:
In this hadith, performing prayer at three times has been declared prohibited: after the Fajr prayer, at the exact time of midday (zawal), and after the Asr prayer. In other ahadith, it is mentioned that prayer is also prohibited at the times of sunrise and sunset. See: [صحيح مسلم، صلاة المسافرين، حديث : 831]
Among these, the exact time of midday (zawal) and the times of sunrise and sunset are specifically prohibited times, whereas after Fajr and Asr, prayers that have a specific reason (sabab) may be performed.
Some scholars hold the view that on the day of Jumu‘ah (Friday), voluntary prayers (nawafil) may be performed even at the time of zawal. However, all the narrations that pertain to this are weak. Therefore, specifying Friday as an exception is not correct.
Imam Ibn Taymiyyah and Imam Ibn al-Qayyim have also, due to the aforementioned ahadith, adopted the position that performing nawafil at the time of zawal on Friday is permissible. See: [مجموعة فتاويٰ ابن تيمية : 12/120، بتحقيق عامر الجزار، انور الباز، زادالمعاد : 1/378، بتحقيق شعيب الأرناؤوط]
Shaykh al-Albani rahimahullah is also of this opinion. See: [الأجو بة النافعة ‘ص : 34‘ 35]
However, there is no strong basis for the position of these scholars; therefore, even on Friday, performing nawafil at the time of zawal is not correct.
In this hadith, performing prayer at three times has been declared prohibited: after the Fajr prayer, at the exact time of midday (zawal), and after the Asr prayer. In other ahadith, it is mentioned that prayer is also prohibited at the times of sunrise and sunset. See: [صحيح مسلم، صلاة المسافرين، حديث : 831]
Among these, the exact time of midday (zawal) and the times of sunrise and sunset are specifically prohibited times, whereas after Fajr and Asr, prayers that have a specific reason (sabab) may be performed.
Some scholars hold the view that on the day of Jumu‘ah (Friday), voluntary prayers (nawafil) may be performed even at the time of zawal. However, all the narrations that pertain to this are weak. Therefore, specifying Friday as an exception is not correct.
Imam Ibn Taymiyyah and Imam Ibn al-Qayyim have also, due to the aforementioned ahadith, adopted the position that performing nawafil at the time of zawal on Friday is permissible. See: [مجموعة فتاويٰ ابن تيمية : 12/120، بتحقيق عامر الجزار، انور الباز، زادالمعاد : 1/378، بتحقيق شعيب الأرناؤوط]
Shaykh al-Albani rahimahullah is also of this opinion. See: [الأجو بة النافعة ‘ص : 34‘ 35]
However, there is no strong basis for the position of these scholars; therefore, even on Friday, performing nawafil at the time of zawal is not correct.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1277
