Nasai

Hadith Commentary:
The translation of the chapter heading is derived from the fact that at the end of the hadith, there is mention of the arrival of the delegation of Abdul Qais, in which the two units (rak‘ahs) are mentioned. These were not the two units of the ‘Asr prayer, but rather the two units of the Zuhr (noon) prayer.

In the narration of Tahawi, it is stated that some camels for zakat had come to me, and while attending to them, I forgot to perform these two units of prayer. Then, when I remembered, I came home and performed them in your presence.

Abu Umayyah was the father of Umm al-Mu’minin Umm Salamah (radi Allahu anha).

Hadith Commentary:
1.
Imam Bukhari rahimahullah has mentioned this hadith here because it contains the mention of the people of the tribe of Abdul Qais coming to the Messenger of Allah sallallahu alayhi wa sallam.
It should be noted that the delegation (wafd) of Abdul Qais presented themselves before the Messenger of Allah sallallahu alayhi wa sallam twice.
The first time was before the conquest of Makkah, in the fourth or fifth year of Hijrah, and at that time it consisted of fourteen individuals.
The second time was in the Year of Delegations, and in that delegation there were forty men.
The details of the first delegation have been explained by Imam Nawawi rahimahullah, who stated that a man from the tribe of Ghanm bin Wadi’ah, named Munqidh bin Hayyan, used to bring merchandise to Yathrib during the time of ignorance (Jahiliyyah).
Once, while he was sitting by his goods, the Messenger of Allah sallallahu alayhi wa sallam passed by. Munqidh got up and came to the Messenger of Allah sallallahu alayhi wa sallam, who said:
“Are you Munqidh bin Hayyan? How is your tribe?” Then he inquired about all the chiefs and mentioned their names as well. After that, Munqidh accepted Islam, and the Messenger of Allah sallallahu alayhi wa sallam taught him Surah al-Fatihah and: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ﴾ (“Recite in the name of your Lord who created”).
He also wrote a letter for him, mentioning the names of some individuals from Abdul Qais.
When he returned, he kept this letter hidden for some days until eventually his wife found out, who was the daughter of Ashajj ‘Asari. In his house, Munqidh would perform prayer, and his wife would observe these strange and wondrous actions. One day, she mentioned to her father that since her husband had returned from Yathrib, he would wash his hands and feet, face the qiblah, sometimes bow himself, and sometimes place his forehead on the ground. When Ashajj spoke to Munqidh about this, the truth of Islam settled in his heart.
Then he took the letter of the Messenger of Allah sallallahu alayhi wa sallam and went to his tribe, ‘Asar and Muharib. After reading the letter, the entire tribe accepted Islam, and they made a plan to meet the Messenger of Allah sallallahu alayhi wa sallam.
Thus, a delegation was formed, and some of the names of its members are: Ashajj ‘Asari, who was the leader of the delegation; Mazidah bin Malik Muharibi; ‘Ubaydah bin Hammam Muharibi; Sahar bin ‘Abbas Mari; ‘Amr bin Muhawwam ‘Asari; Harith bin Shu’ayb ‘Asari; and Harith bin Jundub. When this delegation reached near Madinah, the Messenger of Allah sallallahu alayhi wa sallam said:
“Soon, a delegation from the tribe of Abdul Qais, consisting of the best people of the East, will come to you, and among them is Ashajj ‘Asari.”
(Sharh Sahih Muslim by al-Nawawi: 1/253, 254)
Umar radi Allahu anhu went out to welcome them and gave them the glad tidings of the statement of the Messenger of Allah sallallahu alayhi wa sallam, and then accompanied them to the presence of the Messenger of Allah sallallahu alayhi wa sallam.
(Fath al-Bari: 8/107)
2.
The details regarding performing two rak‘ahs after the ‘Asr prayer have already been discussed in the Book of Prayer (Kitab al-Salat).
Imam Bukhari rahimahullah has presented this hadith here due to the delegation of Abdul Qais.
And Allah knows best.

Hadith Commentary:
If someone speaks to a person performing prayer (salah) and he, upon hearing it, responds with a gesture, then his prayer will not be invalidated.
Just as the gesture in response by the Prophet Muhammad (sallallahu alayhi wa sallam) is established from this hadith.
From the action of Abdullah ibn Abbas (radi Allahu anhu), it is also established that, as appropriate to the situation, it is permissible to strike or strictly forbid someone from an act that is against the Shariah.

Hadith Commentary:
(1)
From this hadith, it is understood that listening to someone else's speech and understanding their words during prayer does not cause any defect in the prayer. Also, a gesture with the hand is a minor action; it does not invalidate the prayer.
In this regard, the etiquette is that the person speaking to someone engaged in prayer should not stand beside or behind them, because doing so may disturb their concentration (khushu‘).
(Fath al-Bari: 3/138)
(2)
This hadith shows that it is permissible to strike someone or strictly forbid them from an act that is against the Shari‘ah, according to the situation, and doing so is neither oppression nor excess.
(3)
Performing two rak‘ahs after ‘Asr was a particular characteristic (khasiyyah) of the Messenger of Allah (sallallahu alayhi wa sallam), because he began performing these two rak‘ahs as a make-up (qada’), but the Messenger of Allah (sallallahu alayhi wa sallam) continued to perform them regularly, even though a make-up prayer is only performed once.
It was his blessed habit that when he started any action, he would then persist in it.
(4)
It is also understood from this that forgetfulness (nisyan) could occur to the Messenger of Allah (sallallahu alayhi wa sallam), because the inquiry of Umm Salamah (radi Allahu anha) indicates that she considered this either due to forgetfulness, abrogation (naskh), or a particular characteristic (khasiyyah).
But the third matter was established, that this was a particular characteristic of the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary: Benefits and Issues: (1)
It is inherent in human nature and temperament that when a person observes a contradiction between someone’s words and actions, no matter how great or beloved the personality may be, he becomes perplexed and tries to find out the reason for this contradiction between word and deed. Umm Salamah radi Allahu anha, whose father’s name was Abu Umayyah Hudhayfah, asked this question on this basis.

(2)
Although the Sunnah prayers after Dhuhr are not obligatory (fard), since the Prophet sallallahu alayhi wa sallam always maintained their observance, he performed their make-up (qada) to preserve this habit. According to Imam Ahmad rahimahullah, making up missed Sunnah prayers is recommended, and this is also the opinion of Imam Muhammad. According to one opinion of Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, it is not so, while according to another opinion, a person has the choice—he may do as he wishes.

(3)
From the fact that the make-up (qada) of Sunnah prayers was performed after Asr, it is understood that performing a prayer with a specific reason (sabab) after Asr is permissible. On this basis, the make-up of obligatory (fard) prayers, funeral prayer (salat al-janazah), and the prayer of circumambulation (salat al-tawaf) are permissible according to all scholars after Asr. So then, why is the greeting of the mosque (tahiyyat al-masjid) not permissible?

1273. Commentary:
➊ The Sunnahs after Dhuhr are among the emphasized Sunnahs (sunan mu’akkadah), and performing them is recommended (mustahabb).
➋ It is permissible to perform prayer at a prohibited time if there is a legislated reason for it.
➌ The regular performance of these rak‘ahs after ‘Asr was a particular characteristic (khasiyyah) of the Prophet (sallallahu alayhi wa sallam).
➍ The act of ‘A’ishah (radi Allahu anha) referring the matter for clarification to Umm Salamah (radi Allahu anha) is among the etiquettes, that one should refer to those who are more knowledgeable and virtuous.

581. Commentary: It is permissible to perform voluntary (nafl) prayers after the ‘Asr prayer until the sun becomes yellow, as has been detailed previously. See the benefits and issues discussed under Hadith: 574 and 579.

Benefit:

➊ The mentioned narration has been declared weak in its chain by our esteemed researcher. And Shaykh al-Albani rahimahullah has declared it munkar. However, the evidence for the Prophet sallallahu alayhi wa sallam performing two rak‘ahs after ‘Asr is found in the authentic narrations of Sahih al-Bukhari and Sahih Muslim, narrated from ‘A’ishah radi Allahu anha. Therefore, some researchers have declared the chain of this narration to be weak, but have considered the issue itself—i.e., performing two rak‘ahs after ‘Asr—to be correct. For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad ibn Hanbal: 257, 256, 210, 209/44 and Sunan Ibn Majah, verified by Dr. Bashar ‘Awwad, Hadith: 115)

➋ The last two Sunnah rak‘ahs of Dhuhr are among the emphasized Sunnah prayers (sunan mu’akkadah), and performing them is recommended (mustahabb).

➌ It is permissible to perform prayer during prohibited times if there is a legislated reason (mashru‘ sabab).

➍ The regularity of these rak‘ahs after ‘Asr was a particular characteristic (khususiyyah) of the Prophet sallallahu alayhi wa sallam.

Lexical Explanation:
«شُغِلْتُ» is in the passive form. Its meaning is that I was prevented, my attention was diverted from it. The reason for this was that some people from the tribe of ‘Abd al-Qays had arrived or some charity (sadaqah) wealth had come. Due to the distribution of the wealth or ongoing conversation with them, the two Sunnah (regular voluntary) units of Dhuhr were missed, which the Prophet sallallahu alayhi wa sallam performed after ‘Asr.
«فصليتهما الآن» means: I have now made up for both of them. Sayyidah Umm Salamah radi Allahu anha asked: Should we also make them up at this time if we miss them? The Prophet sallallahu alayhi wa sallam replied: “Do not make them up at this time if they are missed.”
‘Allamah Yamani has said that this proves that making up the Sunnah units of Dhuhr after ‘Asr is a particularity (khasiyyah) of the Prophet sallallahu alayhi wa sallam; it is not permissible for anyone else. And the fact that after doing this once, the Prophet sallallahu alayhi wa sallam continued to perform them after ‘Asr was because it was his habit that when he performed an action once, he would always continue it. Thus, this too was a particularity of his.

Benefit:
From the mentioned hadith, it is understood that making up the missed Sunnah units of Dhuhr after ‘Asr was a special distinction and characteristic of the Messenger of Allah sallallahu alayhi wa sallam, as stated by Imam Tahawi and ‘Allamah Yamani rahimahumallah. However, Imam Bayhaqi and Hafiz Ibn Hajar rahimahumallah have said that the last part of this narration «أَفَنَقُضِيهِمَا إذَا فَتَتَا؟ قال: ”لا“» “When these are missed, should we make them up?” and the Prophet sallallahu alayhi wa sallam replied: “No.” — is weak and not reliably preserved. The correct view is that after ‘Asr, making up missed prayers, whether obligatory (fard) or Sunnah, is permissible. The details of this have been well explained in A‘lam Ahl al-‘Asr by the commentator of Abu Dawud, Shaykh Shams al-Haqq Muhaddith Diyanwi.

Benefit:
It is established from this hadith that when performing the ritual bath (ghusl) after the end of menstruation (hayd) or postnatal bleeding (nifas), it is obligatory for a woman to undo her hair. Imam Bukhari rahimahullah has established a chapter on this as follows: “Chapter: Undoing a woman’s hair when performing the ritual bath after menstruation (باب نقض المرأة شعرها عند غسل المحيض) — The explanation of a menstruating woman undoing her hair when performing the ritual bath.”

Hafiz Ibn Qayyim rahimahullah states that it is necessary to undo the hair for the ritual bath of menstruation. (Tahdhib al-Sunan: 1/165–168) It should be noted that for a woman in a state of major ritual impurity (janabah), it is not necessary to undo her hair when performing the ritual bath (ghusl) for janabah.

It is narrated from Sayyidah Umm Salamah radi Allahu anha that she said: O Messenger of Allah sallallahu alayhi wa sallam! I tightly braid my hair; should I undo it when performing the ritual bath for janabah? He sallallahu alayhi wa sallam replied: It is not necessary to undo it; it is sufficient for you to pour three handfuls of water over your head, then pour water over your entire body, and thus you will be purified. (Sahih Muslim: 230)

The scholars have explained the distinction between the ritual bath for menstruation and for janabah: since the state of janabah occurs frequently, undoing the hair each time would be a hardship, whereas menstruation occurs only once a month, and postnatal bleeding (nifas) may occur only after years; in these cases, undoing braids and plaits is not a hardship. (Al-Mughni by Ibn Qudamah: 1/227 – ‘Awn al-Ma‘bud: 1/160)