سنن نسائي
Nasai
كتاب المواقيتThe Book of the Times (of Prayer)
بَابُ : الْجَمْعِ بَيْنَ الظُّهْرِ وَالْعَصْرِ بِعَرَفَةَChapter: Combining Zuhr and 'Asr At 'Arafah
Hadith 605
اُردوEn
أَخْبَرَنِي إِبْرَاهِيمُ بْنُ هَارُونَ ، قال : حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ ، قال : حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ ، عَنْ أَبِيهِ ، أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ ، قال : سَارَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى أَتَى عَرَفَةَ فَوَجَدَ الْقُبَّةَ قَدْ ضُرِبَتْ لَهُ بِنَمِرَةَ ، فَنَزَلَ بِهَا حَتَّى إِذَا زَاغَتِ الشَّمْسُ أَمَرَ بِالْقَصْوَاءِ فَرُحِلَتْ لَهُ ، حَتَّى إِذَا انْتَهَى إِلَى بَطْنِ الْوَادِي خَطَبَ النَّاسَ ثُمَّ أَذَّنَ بِلَالٌ ثُمَّ " أَقَامَ فَصَلَّى الظُّهْرَ ، ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ وَلَمْ يُصَلِّ بَيْنَهُمَا شَيْئًا " .
´Ja'far bin Muhammad narrated from his father that Jabir bin 'Abdullah said:` "The Messenger of Allah (ﷺ) traveled until he came to 'Arafah, where he found that the tent had pitched for him. He stayed there until the sun had passed its zenith, then he called for Al-Qaswa' which was saddled for him. When he reached the bottom of the valley he addressed the people. Then Bilal called the Adhan, then the Iqamah, then he prayed Zuhr, then he called the Iqamah, then he prayed 'Asr, and he did not offer any other prayer in between."
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
605. Commentary: There has been consensus among the entire Ummah in every era regarding the combining of the Zuhr and Asr prayers at the time of Zuhr in Arafat, and the combining of the Maghrib and Isha prayers at the time of Isha in Muzdalifah. There is no difference of opinion in this matter.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 605
Maulana Dawood Raz
Explanation:
Hafiz Ibn Hajar rahimahullah states that Imam Bukhari rahimahullah, through the chapter heading and the ahadith mentioned therein, has refuted those people who say that if the ‘Isha prayer is performed early, it will be called ‘Isha, and if it is performed late, it will be called «عتمه». In other words, these people have attempted to reconcile both narrations in this manner. The refutation against them is that in these ahadith, in both situations, it is referred to as ‘Isha.
Hafiz Ibn Hajar rahimahullah states that Imam Bukhari rahimahullah, through the chapter heading and the ahadith mentioned therein, has refuted those people who say that if the ‘Isha prayer is performed early, it will be called ‘Isha, and if it is performed late, it will be called «عتمه». In other words, these people have attempted to reconcile both narrations in this manner. The refutation against them is that in these ahadith, in both situations, it is referred to as ‘Isha.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 565
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
This means that if the prayer is performed at the beginning of its time, it is still called ‘Isha, and if it is performed at the end of its time, it is also called ‘Isha; that is, advancing or delaying it does not change its name. Furthermore, both the beginning and the end of the time for ‘Isha are preferred times.
The convenience of the congregation must be considered in this matter: if they arrive early, the prayer should be performed at the beginning of its time; otherwise, it may be delayed somewhat.
This does not mean that the times set for the convenience of the congregation and administrative purposes are incorrect; rather, if times were not set, it would increase the difficulty for the worshippers.
However, Imam Bukhari rahimahullah, in light of this hadith, wishes to clarify that during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, there was no fixed preference for the beginning time of the ‘Isha prayer; rather, it would be advanced or delayed as needed. Thus, ‘Allamah Kirmani rahimahullah states that it is recommended (mustahabb) to wait for the people to gather for the ‘Isha prayer, and once they have gathered, it is disliked (makruh) to delay it without reason.
(Sharh al-Kirmani: 2/209)
As for the delay of the ‘Isha prayer—whether it can be postponed to a third of the night, half the night, or until the break of dawn—this will be explained later,
insha’Allah.
This means that if the prayer is performed at the beginning of its time, it is still called ‘Isha, and if it is performed at the end of its time, it is also called ‘Isha; that is, advancing or delaying it does not change its name. Furthermore, both the beginning and the end of the time for ‘Isha are preferred times.
The convenience of the congregation must be considered in this matter: if they arrive early, the prayer should be performed at the beginning of its time; otherwise, it may be delayed somewhat.
This does not mean that the times set for the convenience of the congregation and administrative purposes are incorrect; rather, if times were not set, it would increase the difficulty for the worshippers.
However, Imam Bukhari rahimahullah, in light of this hadith, wishes to clarify that during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, there was no fixed preference for the beginning time of the ‘Isha prayer; rather, it would be advanced or delayed as needed. Thus, ‘Allamah Kirmani rahimahullah states that it is recommended (mustahabb) to wait for the people to gather for the ‘Isha prayer, and once they have gathered, it is disliked (makruh) to delay it without reason.
(Sharh al-Kirmani: 2/209)
As for the delay of the ‘Isha prayer—whether it can be postponed to a third of the night, half the night, or until the break of dawn—this will be explained later,
insha’Allah.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 565
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
After the martyrdom of Abdullah ibn Zubair (radi Allahu anhu) in 74 AH, Caliph Abdul Malik ibn Marwan appointed Hajjaj ibn Yusuf as the governor of Madinah. The entire region of the Haramain was under his control. The Umayyad caliphs had the habit of performing prayers late. Hajjaj, following in their footsteps, would also perform the prayers very late. In these circumstances, a few concerned individuals asked Sayyiduna Jabir ibn Abdullah (radi Allahu anhu) about the timings of the prayers—at what times did the Messenger of Allah (sallallahu alayhi wa sallam) perform the five daily prayers? So he narrated this hadith.
(2)
Imam Bukhari’s (rahimahullah) purpose here is only to clarify the time of Maghrib prayer: that when the disk of the sun disappears from the eyes, the time for Maghrib prayer begins, provided there is no obstruction between the observer and the sun, as is mentioned in some narrations. The Messenger of Allah (sallallahu alayhi wa sallam) would perform the Maghrib prayer when the sun had set. (Sunan Abi Dawud, al-Salat, Hadith: 417) It should be noted that at the time of the Isha prayer, consideration was given to the people: if they gathered, the prayer would be performed early; otherwise, their arrival would be awaited. However, in the morning, the people were not waited for; rather, it would be performed in darkness. (Fath al-Bari: 2/56)
(1)
After the martyrdom of Abdullah ibn Zubair (radi Allahu anhu) in 74 AH, Caliph Abdul Malik ibn Marwan appointed Hajjaj ibn Yusuf as the governor of Madinah. The entire region of the Haramain was under his control. The Umayyad caliphs had the habit of performing prayers late. Hajjaj, following in their footsteps, would also perform the prayers very late. In these circumstances, a few concerned individuals asked Sayyiduna Jabir ibn Abdullah (radi Allahu anhu) about the timings of the prayers—at what times did the Messenger of Allah (sallallahu alayhi wa sallam) perform the five daily prayers? So he narrated this hadith.
(2)
Imam Bukhari’s (rahimahullah) purpose here is only to clarify the time of Maghrib prayer: that when the disk of the sun disappears from the eyes, the time for Maghrib prayer begins, provided there is no obstruction between the observer and the sun, as is mentioned in some narrations. The Messenger of Allah (sallallahu alayhi wa sallam) would perform the Maghrib prayer when the sun had set. (Sunan Abi Dawud, al-Salat, Hadith: 417) It should be noted that at the time of the Isha prayer, consideration was given to the people: if they gathered, the prayer would be performed early; otherwise, their arrival would be awaited. However, in the morning, the people were not waited for; rather, it would be performed in darkness. (Fath al-Bari: 2/56)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 560
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that the practice of the Prophet (sallallahu alayhi wa sallam) regarding the Zuhr (noon) prayer was that he would perform it immediately after the sun had passed its zenith, at midday. However, in the light of other hadiths, it has been established that this was not his practice during the hot season, because in the intense heat of summer, the Prophet (sallallahu alayhi wa sallam) would delay the Zuhr prayer somewhat. As for the Isha (night) prayer, the Prophet (sallallahu alayhi wa sallam) would take into consideration the convenience of the people and their arrival. The Asr (afternoon) prayer he would perform at a time when there was no change yet in the sun’s heat and brightness, meaning he would perform it early. In summary, the Prophet (sallallahu alayhi wa sallam) would perform every prayer at its appointed time as soon as it entered, except for the Isha prayer.
Benefits and Issues:
From this hadith, it is understood that the practice of the Prophet (sallallahu alayhi wa sallam) regarding the Zuhr (noon) prayer was that he would perform it immediately after the sun had passed its zenith, at midday. However, in the light of other hadiths, it has been established that this was not his practice during the hot season, because in the intense heat of summer, the Prophet (sallallahu alayhi wa sallam) would delay the Zuhr prayer somewhat. As for the Isha (night) prayer, the Prophet (sallallahu alayhi wa sallam) would take into consideration the convenience of the people and their arrival. The Asr (afternoon) prayer he would perform at a time when there was no change yet in the sun’s heat and brightness, meaning he would perform it early. In summary, the Prophet (sallallahu alayhi wa sallam) would perform every prayer at its appointed time as soon as it entered, except for the Isha prayer.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1460
Shaykh Umar Farooq Saeedi
397. Commentary:
The noble family of the Prophet (ahl al-bayt) are beloved and honored individuals for all Muslims. May Allah's countless and boundless mercies be upon them. Their family is unparalleled and unmatched on the face of the earth. Their distinction is that they were bearers and conveyors of the example of the Messenger, as this hadith has been narrated by Muhammad ibn Amr rahimahullah, the great-grandson of Ali radi Allahu anhu.
The noble family of the Prophet (ahl al-bayt) are beloved and honored individuals for all Muslims. May Allah's countless and boundless mercies be upon them. Their family is unparalleled and unmatched on the face of the earth. Their distinction is that they were bearers and conveyors of the example of the Messenger, as this hadith has been narrated by Muhammad ibn Amr rahimahullah, the great-grandson of Ali radi Allahu anhu.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 397
Hafiz Muhammad Ameen
514. Commentary: This hadith is narrated from Jabir radi Allahu anhu. The apparent wording indicates that Jabir radi Allahu anhu was also present at the occasion, whereas it is well-known that the coming of Jibril alayhis salam to teach the prayer times occurred during the Makkan period. It is possible that Jabir radi Allahu anhu heard it from another companion, or that a similar incident took place in Madinah as well. Hadith number 503 is narrated from Abu Hurairah radi Allahu anhu. There too, both possibilities exist, but it is more likely that this incident occurred in Madinah, because congregational prayer was not established in Makkah, but rather in Madinah. For further benefits, see Hadith: 503.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 514
Hafiz Muhammad Ameen
656. Commentary:
➊ Namirah is a valley adjacent to Arafat which is not included in Arafat. The Hajj sermon and the combined prayers of Zuhr and Asr are performed at this place. Then the standing (wuquf) of Arafat takes place. Nowadays, Masjid Namirah is built in this valley. Due to expansion, some part of it has come into Arafat.
➋ When two prayers are combined in the time of the first one, the adhan (call to prayer) will be given only for the first prayer. However, the iqamah (second call to prayer) will be given separately for each prayer, because the iqamah is only to inform about the commencement of the congregation. Also, in the case of combining prayers, there is no need for a second adhan because the people are already gathered.
➌ The Sunnah method of combining two prayers is that no voluntary (nafl) prayers should be performed in between them.
➊ Namirah is a valley adjacent to Arafat which is not included in Arafat. The Hajj sermon and the combined prayers of Zuhr and Asr are performed at this place. Then the standing (wuquf) of Arafat takes place. Nowadays, Masjid Namirah is built in this valley. Due to expansion, some part of it has come into Arafat.
➋ When two prayers are combined in the time of the first one, the adhan (call to prayer) will be given only for the first prayer. However, the iqamah (second call to prayer) will be given separately for each prayer, because the iqamah is only to inform about the commencement of the congregation. Also, in the case of combining prayers, there is no need for a second adhan because the people are already gathered.
➌ The Sunnah method of combining two prayers is that no voluntary (nafl) prayers should be performed in between them.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 656
Hafiz Muhammad Ameen
528. Commentary:
➊ «الْهَاجِرَة» "Nisf al-Nahar" (midday) refers to immediately after the sun passes its zenith (zawal).
➋ It is recommended (mustahabb) to delay the ‘Isha prayer until one-third of the night (thuluth al-layl), but it is also necessary to consider the condition of the worshippers. If the people are working individuals who fall asleep early, then the prayer should be performed at its earliest time so that they are not deprived of the congregational prayer. If the people are of a more leisurely type who sleep late, then it may be delayed until one-third of the night. If there is further necessity, it may be delayed up to half the night (nisf al-layl). Any delay beyond this is only permissible in a case of necessity, for example: if someone falls asleep and remains asleep, and the prayer is not performed, then it should be offered before dawn. Thus, the time for recommended performance (mustahabbat) is until one-third of the night, the time of permissibility (jawaz) is until half the night, and the time of necessity (idtirar) is until the appearance of Fajr. And Allah knows best.
➊ «الْهَاجِرَة» "Nisf al-Nahar" (midday) refers to immediately after the sun passes its zenith (zawal).
➋ It is recommended (mustahabb) to delay the ‘Isha prayer until one-third of the night (thuluth al-layl), but it is also necessary to consider the condition of the worshippers. If the people are working individuals who fall asleep early, then the prayer should be performed at its earliest time so that they are not deprived of the congregational prayer. If the people are of a more leisurely type who sleep late, then it may be delayed until one-third of the night. If there is further necessity, it may be delayed up to half the night (nisf al-layl). Any delay beyond this is only permissible in a case of necessity, for example: if someone falls asleep and remains asleep, and the prayer is not performed, then it should be offered before dawn. Thus, the time for recommended performance (mustahabbat) is until one-third of the night, the time of permissibility (jawaz) is until half the night, and the time of necessity (idtirar) is until the appearance of Fajr. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 528
Hafiz Imran Ayyub Lahori
Prayer After the Decline of the Sun
➊. It is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam came out and led the prayer after the sun had declined «وكان الفيئ قدر الشراك» “(The shadow at the time of zenith) was equal to the width of a strap.” Then he sallallahu alayhi wa sallam performed the Asr prayer «حين كان الغيئ قدر الشراك وظل الرجل» “when the shadow (at the time of zenith) was equal to the width of a strap and the shadow of a man.”
[صحيح: صحيح نسائي 510، كتاب الصلاة : باب آخر وقت المغرب، نسائي 525]
➋. In the hadith regarding the leadership of Jibril alayhis salam, it is stated that «فصلي بي الظهر فى اليوم الثاني حين صار ظل كل شيئ مثله» “(The Prophet sallallahu alayhi wa sallam says:) Jibril alayhis salam led me in the Zuhr prayer on the second day when the shadow of everything became equal to itself.” [صحيح: صحيح ترمذي 127، صحيح أبو داود 416، المشكاة 583]
(The Majority) hold this view.
(Abu Hanifah rahimahullah) holds that the last time for Zuhr is when the shadow of everything becomes twice its length. (It should be noted that even the scholars of the Hanafi school themselves have not accepted this opinion of Imam Abu Hanifah rahimahullah, nor is it established by any marfu‘ hadith.)
[المغنى: 370/1، الأم 153/1، حلية العلماء فى معرفة مذاهب الفقهاء 29/2، المهذب 51/1، فتح القدير 151/1، مغني المحتاج 121/1، اللباب 59/1، الدر المختار 331/1، القوانين الفقهية ص/43]
(Preferred) The position of the majority is prevalent. The aforementioned authentic hadith is proof of this.
[تفصيل كے ليے ملاحظه هو: نيل الأوطار 438/1، الفقه الإسلامي وأدلته 66531، تحفة الأحوذي 489/1، السيل الحرار 183/1]
. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayyub Lahori, Volume 1, p. 302
➊. It is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam came out and led the prayer after the sun had declined «وكان الفيئ قدر الشراك» “(The shadow at the time of zenith) was equal to the width of a strap.” Then he sallallahu alayhi wa sallam performed the Asr prayer «حين كان الغيئ قدر الشراك وظل الرجل» “when the shadow (at the time of zenith) was equal to the width of a strap and the shadow of a man.”
[صحيح: صحيح نسائي 510، كتاب الصلاة : باب آخر وقت المغرب، نسائي 525]
➋. In the hadith regarding the leadership of Jibril alayhis salam, it is stated that «فصلي بي الظهر فى اليوم الثاني حين صار ظل كل شيئ مثله» “(The Prophet sallallahu alayhi wa sallam says:) Jibril alayhis salam led me in the Zuhr prayer on the second day when the shadow of everything became equal to itself.” [صحيح: صحيح ترمذي 127، صحيح أبو داود 416، المشكاة 583]
(The Majority) hold this view.
(Abu Hanifah rahimahullah) holds that the last time for Zuhr is when the shadow of everything becomes twice its length. (It should be noted that even the scholars of the Hanafi school themselves have not accepted this opinion of Imam Abu Hanifah rahimahullah, nor is it established by any marfu‘ hadith.)
[المغنى: 370/1، الأم 153/1، حلية العلماء فى معرفة مذاهب الفقهاء 29/2، المهذب 51/1، فتح القدير 151/1، مغني المحتاج 121/1، اللباب 59/1، الدر المختار 331/1، القوانين الفقهية ص/43]
(Preferred) The position of the majority is prevalent. The aforementioned authentic hadith is proof of this.
[تفصيل كے ليے ملاحظه هو: نيل الأوطار 438/1، الفقه الإسلامي وأدلته 66531، تحفة الأحوذي 489/1، السيل الحرار 183/1]
. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayyub Lahori, Volume 1, p. 302
Source: Fiqh al-Hadith, Volume One, Page: 302
Hafiz Muhammad Ameen
505. Commentary:
➊ In this hadith, the beginning and end times of all prayers except Fajr have been stated; however, according to other narrations, the end time for ‘Isha is midnight, and this is the correct view.
➋ For a detailed discussion on the beginning time of ‘Asr, see hadith: 503.
➌ The eagerness and diligence of the noble Companions (radi Allahu anhum) is evident, showing how enthusiastic they were in learning the rulings of the Shari‘ah.
➍ It is the responsibility of the scholar of religion (‘alim ad-din) to inform those who are unaware about the rulings of the Shari‘ah, and to adopt such a method of explanation that the issue is easily and quickly understood, and becomes firmly established in the minds of the general public.
➊ In this hadith, the beginning and end times of all prayers except Fajr have been stated; however, according to other narrations, the end time for ‘Isha is midnight, and this is the correct view.
➋ For a detailed discussion on the beginning time of ‘Asr, see hadith: 503.
➌ The eagerness and diligence of the noble Companions (radi Allahu anhum) is evident, showing how enthusiastic they were in learning the rulings of the Shari‘ah.
➍ It is the responsibility of the scholar of religion (‘alim ad-din) to inform those who are unaware about the rulings of the Shari‘ah, and to adopt such a method of explanation that the issue is easily and quickly understood, and becomes firmly established in the minds of the general public.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 505
