وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا) (النساء: ١٠٣) ، وَقَوْلِهِ: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَي النَّهَارِ وَزُلَفًا مِّنَ الَّيْلِ} (هود: ١١٤) وَقَوْلِهِ: أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ الَّيْلِ وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا (الإسراء: ۷۸) ، وَقَوْلِهِ: وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ ءَانَابِ الَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى (طه: ۱۳۰) ، وَقَوْلِهِ: فَسُبْحَانَ اللهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ وَلَهُ الْحَمْدُ فِي السَّمَوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ) (الروم : ۱۷)
And the words of Allah the Almighty: "Indeed, prayer has been decreed upon the believers a decree of specified times." (An-Nisa: 103) and His words: "And establish the prayer at the two ends of the day and at the approaches of the night." (Hud: 114) and His words: "Establish the prayer at the decline of the sun until the darkness of the night and the Qur'an at dawn. Indeed, the Qur'an at dawn is ever witnessed." (Al-Isra: 78) and His words: "And glorify the praises of your Lord before the rising of the sun and before its setting, and during the night and at the ends of the day, that you may be pleased." (Ta-Ha: 130) and His words: "So glorify Allah when you enter the evening and when you enter the morning, and to Him be praise in the heavens and the earth, and in the afternoon and when you are at noon." (Ar-Rum: 17)
عَنْ هَمَّامٍ قَالَ: سَمِعْتُ عَطَاءَ بْنَ أَبِي رَبَاحٍ قَالَ: حَدَّثَنِي رَجُلٌ مِنْهُمْ أَنَّ رَجُلًا أَتَى النَّبِيَّ ﷺ فَسَأَلَهُ عَنْ مَوَاقِيْتِ الصَّلَاةِ، فَأَمَرَهُ أَنْ يَشْهَدَ الصَّلَاةَ مَعَهُ، فَصَلَّى الصُّبْحَ فَعَجَلَ ، ثُمَّ صَلَّى الظُّهْرَ فَعَجَلَ ، ثُمَّ صَلَّى الْعَصْرَ فَعَجَلَ ، ثُمَّ صَلَّى الْمَغْرِبَ فَعَجَلَ ، ثُمَّ صَلَّى الْعِشَاءَ فَعَجَّلَ ثُمَّ صَلَّى الصَّلَوَاتِ كُلَّهَا مِنَ الْغَدِ فَأَخَرَ، ثُمَّ قَالَ لِلرَّجُلِ: «مَا بَيْنَ صَلَاتِي فِي هَذَيْنِ الْوَقْتَيْنِ وَقْتُ كُلُّهُ». رَوَاهُ الطَّحَاوِيُّ.
Hammam narrated: I heard Ata' bin Abi Rabah say: "A man came to the Prophet ﷺ and asked him about the times of prayer. He instructed him to witness the prayer with him. He prayed Fajr and hurried, then he prayed Dhuhr and hurried, then he prayed Asr and hurried, then he prayed Maghrib and hurried, then he prayed Isha and hurried. The next day he prayed all the prayers and delayed them. Then the Prophet ﷺ said to the man: 'The time between my two prayers in these two times is the full time for each prayer.'" [Narrated by Tahawi]
وَعَنْ أَبِي جُرَيْجٍ، عَنْ سُلَيْمَانَ بْنِ مُوسَى قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «صَلَاةُ الظَّهْرِ حِيْنَ تَمِيلُ الشَّمْسُ». رَوَاهُ عَبْدُ الرَّزَّاقِ مُرْسَلًا.
Abu Jurayj narrated from Sulayman bin Musa that the Messenger of Allah ﷺ said: "The time for Dhuhr prayer is when the sun has passed its zenith." [Narrated by Abdul-Razzaq (Marasil)]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ لِلصَّلَاةِ أَوَّلًا وَآخِرًا، وَإِنَّ أَوَّلَ وَقْتِ الظُّهْرِ حِيْنَ تَزُولُ الشَّمْسُ، وَآخِرُ وَقْتِهَا حِيْنَ يَدْخُلُ وَقْتُ الْعَصْرِ». رَوَاهُ التَّرْمِذِيُّ وَأَحْمَدُ.
Abu Huraira narrated that the Messenger of Allah ﷺ said: "Indeed, prayer has an early and a late time. The earliest time for Dhuhr prayer is when the sun has passed its zenith, and the latest time for it is when the time for Asr has entered." [Narrated by Tirmidhi and Ahmad]
وَعَنْ عَبْدِ اللهِ بْنِ رَافِعٍ - مَوْلَى أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ- عَنْ أَبِي هُرَيْرَةَ : أَنَّهُ سَأَلَهُ عَنْ وَقْتِ الصَّلَاةِ فَقَالَ أَبُو هُرَيْرَةَ: أَنَا أُخْبِرُكَ صَلِّ الظُّهْرَ إِذَا كَانَ ظِلُّكَ مِثْلَكَ۱، وَالْعَصْرَ إِذَا كَانَ ظِلُّكَ مِثْلَيْكَ. رَوَاهُ مَالِكُ بِإِسْنَادٍ صَحِيحٍ.
وَرَوَى عَبْدُ الرَّزَّاقِ نَحْوَهُ مَوْقُوْفًا، وَرَوَى عَنْهُ مَرْفُوْعًا فِي التَّمْهِيْدِ»، فَثَبَتَ بِظَاهِرِ هَذَا الْحَدِيثِ أَنَّ أَدَاءَ الظُّهْرِ حِيْنَ صَارَ الظُّلُّ مِثْلًا يَجُوْزُ، وَيَبَقَى وَقْتُ الظُّهْرِ بَعْدَ الْمِثْلِ أَيْضًا.
وَفِي رِوَايَةٍ لِلْبُخَارِيِّ مَرْفُوْعًا : فَقَالَ لَهُ: «أَبْرِدْ حَتَّى سَاوَى الظُّلُّ الثَّلُوْلَ، احْتَجُوْا لِأَبِي حَنِيفَةَ بِهَذَا الْحَدِيْثِ، أَمَرَ فِيْهِ بِإِبْرَادِ الظُّهْرِ حَتَّى سَاوَى الظُّلُّ التَّلُوْلَ، وَلَا يَحْصُلُ ذَلِكَ الْإِبْرَادُ إِلَّا إِذَا بَلَغَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ.
Abdullah bin Rafi, the freed slave of Umm Salama (the wife of the Prophet ﷺ), narrated from Abu Huraira that when he was asked about the time of prayer, Abu Huraira said: "I will inform you. Pray Dhuhr when your shadow is equal to your height, and pray Asr when your shadow is twice your height." [Narrated by Malik with a Sahih chain of narration]
Abdul-Razzaq narrated something similar in a mursal form, and he also narrated it as a marfu' (elevated) hadith in "Al-Tamhid". Based on the apparent meaning of this hadith, it is confirmed that the time for performing Dhuhr prayer begins when the shadow becomes equal to the length of the object, and the time remains valid even after the shadow reaches twice the length.
In another narration from Bukhari, marfu' (elevated) narration: "He said to him: 'Delay the prayer until the shadow is equal to the length of the object.'" Abu Hanifah relied on this hadith for delaying Dhuhr prayer until the shadow reaches the height of the object.
Notes / الحواشي
The statement "Pray Dhuhr when your shadow is equal to your height" is explained in "Al-Siraj" by Shaykh al-Islam, where the preferred approach is to not delay Dhuhr until the shadow is equal to the height. It is also advised not to pray Asr until the shadow reaches twice the height. This way, one ensures that both prayers are performed within their respective times according to consensus (Ijma'), as mentioned in "Radd al-Muhtar."
۱ قوله: صل الظهر إذا كان ظلك مثلك والأحسن ما في «السراج» عن شيخ الإسلام: أن الاحتياط أن لا يُؤخر الظهر إلى المثل، وأن لا يصلى العصر حتى يبلغ المثلين؛ ليكون مؤديا للصلاتين في وقتهما بالإجماع، كذا في «رد المحتار».
وَعَنْ جَابِرٍ (رضي الله عنه) صَلَّى بِنَا رَسُولُ اللهِ ﷺ [الْعَصْرَ] حِيْنَ صَارَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ بِسَنَدٍ لَا بَأْسَ بِهِ.
Narrated by Jabir bin Abdullah (may Allah be pleased with him), he said: "The Prophet (peace be upon him) prayed 'Asr when the shadow of everything was equal to its size." [Narrated by Ibn Abi Shaybah with a Sahih chain of narration]
وَعَنِ ابْنِ عُمَرَ ، عَنْ رَسُوْلِ اللهِ ﷺ قَالَ: «إِنَّمَا أَجَلُكُمْ فِي أَجَلِ مَنْ خَلَا مِنَ الْأُمَمِ مَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ، وَإِنَّمَا مَثَلُكُمْ وَمَثَلُ الْيَهُودِ وَالنَّصَارَى كَرَجُلٍ اسْتَعَمَلَ عُمَّالًا فَقَالَ: مَنْ يَعْمَلُ لِي إِلَى نِصْفِ النَّهَارِ عَلَى قِبْرَاطٍ قِيرَاطٍ ؟ فَعَمِلْتِ الْيَهُودُ إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ قِيْرَاطٍ. ثُمَّ قَالَ: مَنْ يَعْمَلُ لِي مِنْ نِصْفِ النَّهَارِ إِلَى صَلَاةِ الْعَصْرِ عَلَى قِيْرَاطٍ قِيرَاطٍ ؟ فَعَمِلْتِ النَّصَارَى مِنْ نِصْفِ النَّهَارِ إِلَى صَلَاةِ الْعَصْرِ عَلَى قِيْرَاطٍ قِيْرَاطٍ.
ثُمَّ قَالَ: مَنْ يَعْمَلُ لِي مِنْ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ عَلَى قِيرَاطَيْنِ قِيرَاطَيْنِ؟ أَلَا فَأَنْتُمُ الَّذِينَ يَعْمَلُوْنَ مِنْ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ عَلَى قِيرَاطَيْنِ قِيرَاطَيْنِ. أَلَا لَكُمُ الْأَجْرُ مَرَّتَيْنِ. فَغَضِبَتِ الْيَهُودُ وَالنَّصَارَى، فَقَالُوا: نَحْنُ أَكْثَرُ عَمَلًا وَأَقَلُّ عَطَاءً؟ قَالَ اللهُ تَعَالَى: فَهَلْ ظَلَمْتُكُمْ مِنْ حَقَّكُمْ شَيْئًا ؟ قَالُوا: لَا. قَالَ اللهُ تَعَالَى: فَإِنَّهُ فَضْلِي أُعْطِيْهِ مَنْ شِئْتُ. رَوَاهُ الْبُخَارِيُّ.
وَاسْتَدَلَّ بِهِ عُلَمَاؤُنَا تَقْوِيَةٌ لِقَوْلِ إِمَامِنَا أَبِي حَنِيفَةَ : إِنَّ أَوَّلَ الْعَصْرِ بِصَيْرُوْرَةِ ظِلَّ كُلِّ شَيْءٍ مِثْلَيْهِ، إِذْ لَا يُتَصَّوَرُ أَنْ يَكُوْنَ النَّصَارَى أَكْثَرَ عَمَلًا مِنْ هَذِهِ الْأُمَّةِ إِلَّا بِاعْتِبَارِ هَذِهِ الْمُدَّةِ.
Narrated by Ibn Umar (may Allah be pleased with him), he reported that the Messenger of Allah (peace be upon him) said: "Your lifespan is similar to the lifespans of those who came before you, from the time of the 'Asr prayer until sunset. Your situation is like that of the Jews and Christians. It is like a man who employed workers and said: 'Who will work for me until midday for one qirat?' The Jews worked until midday for one qirat. Then he said: 'Who will work for me from midday until the 'Asr prayer for one qirat?' The Christians worked from midday until the 'Asr prayer for one qirat. Then he said: 'Who will work for me from the 'Asr prayer until sunset for two qirats?' You are those who work from the 'Asr prayer until sunset for two qirats, two qirats. You will have double the reward.' The Jews and Christians became angry and said: 'We worked more, but we received less.' Allah, the Exalted, said: 'Did I wrong you in any way?' They said: 'No.' Allah, the Exalted, said: 'This is My grace. I give it to whom I will.'" [Narrated by al-Bukhari]
This hadith supports the view of our scholar Imam Abu Hanifah: "The beginning of 'Asr is when the shadow of everything becomes equal to its size," as it is inconceivable that the Christians worked more than this Ummah except by considering this time period.
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْعَاصِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «وَقْتُ صَلَاةِ الْعَصْرِ مَا لَمْ تَصَفَرَّ الشَّمْسُ وَيَسْقُط قَرْنُهَا الْأَوَّلُ». رَوَاهُ مُسْلِمٌ. وَفِي رِوَايَةٍ: «وَقْتُ الْعَصْرِ مَا لَمْ تَغْرُبِ الشَّمْسُ».
وَقَالَ الْعَلَامَةُ الْعَيْنِيُّ فِي حَدِيْثِ مَنْ أَدْرَكَ رَكْعَةً إِلخ»: إِنَّهُ قَدْ تَوَاتَرَتِ الْآثَارُ عَنِ النَّبِيِّ ﷺ بِالنَّهْيِ عَنِ الصَّلَاةِ عِنْدَ طُلُوعِ الشَّمْسِ وَغُرُوْبِهَا مَا لَمْ تَتَوَاتَرْ بِإِبَاحَةِ الصَّلَاةِ عِنْدَ ذَلِكَ. فَدَلَّ ذَلِكَ عَلَى أَنَّ مَا كَانَ فِيْهِ الْإِبَاحَةُ كَانَ مَنْسُوْخًا (١،٢) بِمَا كَانَ فِيهِ التَّوَاتُرُ بِالنَّهْيِ.
وَيُؤَيِّدُهُ مَا وَقَعَ فِي رِوَايَةِ مُسْلِمٍ: صَلِّ الصَّلَاةَ لِوَقْتِهَا، وَاخْتَارَهُ صَاحِبُ رَدَّ الْمُحْتَارِ». وَقَالَ الْإِمَامُ الحَافِظ الطَّحَاوِيُّ فِي تَأْوِيلِ حَدِيْثِ: «مَنْ أَدْرَكَ رَكْعَةً إِلخ: إِنَّهُ يَحْتَمِلُ أَنْ يَكُوْنَ مَعْنَى الْإِدْرَاكِ فِي الصَّبْيَانِ الَّذِينَ يُدْرِكُوْنَ - يَعْنِي يَبْلُغُوْنَ - قَبْلَ طُلُوعِ الشَّمْسِ، وَالْحَيَّضِ اللَّاتِي يَطْهُرْنَ، وَالنَّصَارَى الَّذِينَ يُسْلِمُوْنَ؛ لِأَنَّهُ لَمَّا ذَكَرَ فِي هَذَا الْأَثَرِ الْإِدْرَاكَ وَلَمْ يَذْكُرِ الصَّلَاةَ فَيَكُوْنُ هَؤُلَاءِ الَّذِينَ سَمَّيْنَاهُمْ وَمَنْ أَشْبَهُهُمْ مُدْرِكِينَ لِهَذِهِ الصَّلَاةِ، فَيَجِبُ عَلَيْهِمْ قَضَاؤُهَا، وَإِنْ كَانَ الَّذِي بَقِيَ عَلَيْهِمْ مِنْ وَقْتِهَا أَقَلَّ مِنَ الْمِقْدَارِ الَّذِي يُصَلُّوْنَهَا فِيْهِ.
Narrated by Abdullah bin Amr bin al-As (may Allah be pleased with him), he said: The Messenger of Allah (peace be upon him) said: "The time for the 'Asr prayer is until the sun turns yellow and its first horn sets." [Narrated by Muslim]
In another narration: "The time for the 'Asr prayer is until the sun sets."
Al-‘Ayni, in his commentary on the hadith of "Whoever catches a rak'ah..." said: "It has been widely reported from the Prophet (peace be upon him) that it is prohibited to pray at the time of sunrise and sunset unless it has been widely reported that prayer is permitted at that time. This indicates that the permission for prayer at those times has been abrogated by the widely reported prohibitions."
This is further supported by what is found in Muslim's narration: "Pray the prayer at its appointed time," and this was chosen by the author of "Radd al-Muhtar."
Imam al-Tahawi, in his explanation of the hadith "Whoever catches a rak'ah..." said: "It is possible that the meaning of 'catching' refers to children who reach maturity before sunrise, menstruating women who become pure, and Christians who embrace Islam. This is because when 'catching' is mentioned in this narration without reference to the prayer, it refers to those we have mentioned, and those similar to them, as being those who catch this prayer. Therefore, it is obligatory for them to make up the prayer, even if the remaining time of the prayer is less than the time in which they would normally perform it."
If you ask: The prohibition mentioned only applies to voluntary prayers, not to the making up of obligatory prayers. I would respond that the hadith of Imran bin Husayn, narrated by al-Bukhari, Muslim, and others, shows that a missed prayer falls under the prohibition of prayer at the time of sunrise and sunset. Imran said: "We traveled with the Messenger of Allah ﷺ on an expedition, or, he said, in a campaign, and when it was the last part of the night, we stopped to rest. We did not wake up until the heat of the sun had awoken us." The narration shows that the Fajr prayer was delayed until after sunrise, and it was not prayed before the sun rose. This indicates that the prohibition is general and applies to both obligatory and voluntary prayers. The specific mention of voluntary prayers is an unwarranted preference. This is discussed in "Umdat al-Qari."
Notes / الحواشي
1 The statement "It was abrogated" in the author's original work reads: "Both were abrogated."
2 You might ask: What is the true nature of abrogation here? What you mention is a possibility, and does abrogation take place based on a possibility? I would respond that the true nature of abrogation here is that both prohibition and permission came together in this case. The prohibitive reports and narrations are widespread, while those regarding permission are not as widely reported. It is well known from the principle that when prohibition and permission coexist, the action must be according to the prohibition, and the permission is considered abrogated. This is because the abrogator is the later one, and there is no doubt that prohibition follows permission, as the default ruling for things is permissibility, and prohibition is an exception. The reverse would result in two abrogations, which is not possible. This was stated by al-‘Ayni. Understand this, for it is a delicate point that has become clear to me through divine illumination.
١ قوله: كان منسوخا وفي أصل المؤلف: «كان كلاهما منسوخا».
٢ قوله: منسوخا فإن قلت: ما حقيقة النسخ في هذا ؟ والذي تذكره احتمال، وهل يثبت النسخ بالاحتمال؟ قلت: حقيقة النسخ هنا أنه اجتمع في هذا الموضع محرم ومبيح، وقد تواترت الأخبار والآثار في باب المحرم ما لم تتواتر في باب المبيح، وقد عرف من القاعدة أن المحرم والمبيح إذا اجتمعا يكون العمل للمحرم، ويكون المبيح منسوخا، وذلك لأن الناسخ هو المتأخر، ولا شك أن الحرمة متأخرة عن الإباحة؛ لأن الأصل في الأشياء الإباحة، والتحريم عارض، ولا يجوز العكس؛ لأنه يلزم النسخ مرتين. قاله العيني. فافهم؛ فإنه كلام دقيق قد لاح لي من الأنوار الإلهية.
فإن قلت: إنما أورد النهي المذكور عن الصلاة في التطوع خاصة، وليس بنهي عن قضاء الفرائض. قلت: دل حديث عمران بن حصين - الذي أخرجه البخاري ومسلم وغيرهما - على أن الصلاة الفائتة قد دخلت في النهي عن الصلاة عند طلوع الشمس وعند غروبها، وعن عمران أنه قال: سرينا مع رسول الله ﷺ في غزوة – أو قال: في سرية - فلما كان آخر السحر عرسنا ، فما استيقظنا، حتى أيقظنا حر الشمس. الحديث. وفيه أنه أخر صلاة الصبح حتى فاتت عنهم إلى أن ارتفعت الشمس، ولم يصلها قبل الارتفاع، فدل ذلك أن النهي عام يشمل الفرائض والنوافل، والتخصيص بالتطوع ترجيح بلا مرجح. كذا في «عمدة القاري».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ أَوَّلَ وَقْتِ الْمَغْرِبِ حِيْنَ تَغْرُبُ الشَّمْسُ ، وَإِنَّ آخِرَ وَقْتِهَا حِيْنَ يَغِيْبُ الْأُفُقُ». رَوَاهُ التَّرْمِذِيُّ وَأَحْمَدُ.
وَفِي رِوَايَةٍ لِلطَّبَرَانِي: «ثُمَّ أَذَّنَ لِلْمَغْرِبِ حِيْنَ غَرَبَتِ الشَّمْسُ، فَأَخَّرَهَا رَسُولُ اللهِ ﷺ حَتَّى كَادَ يَغِيبُ بَيَاضُ النَّهَارِ، وَهُوَ الشَّفَقُ فِيْمَا يُرَى». وَقَالَ الْهَيْثَمِيُّ: إِسْنَادُهُ حَسَنٌ.
Narrated Abu Huraira (may Allah be pleased with him): The Messenger of Allah ﷺ said, "The first time for Maghrib prayer is when the sun sets, and the last time for it is when the twilight disappears." [Narrated by al-Tirmidhi and Ahmad]
In another narration by al-Tabarani, it is mentioned: "Then the call for Maghrib prayer was made when the sun had set, and the Messenger of Allah ﷺ delayed it until the whiteness of the day nearly disappeared, which is the twilight as seen." Al-Haythami said its chain of narration is Hasan.
وَعَنْ جَابِرِ بْنِ عَبْدِ اللهِ (رضي الله عنه) قَالَ : كَانَ رَسُوْلُ اللهِ ﷺ يُصَلِّي الْمَغْرِبَ إِذَا وَجَبَتِ الشَّمْسُ رَوَاهُ الطَّحَاوِيُّ.
Narrated Jabir ibn Abdullah (may Allah be pleased with him): The Messenger of Allah ﷺ would pray Maghrib when the sun had set. [Narrated by al-Tahawi]
وَعَنْ سَلَمَةَ بْنِ الْأَكْوَعِ (رضي الله عنه) قَالَ: كُنَّا نُصَلِّي الْمَغْرِبَ مَعَ رَسُوْلِ اللهِ ﷺ إِذَا تَوَارَتْ بِالْحِجَابِ. رَوَاهُ الطَّحَاوِيُّ.
Narrated Salama ibn al-Akwa (may Allah be pleased with him): We used to pray Maghrib with the Messenger of Allah ﷺ when it had disappeared behind the horizon. [Narrated by Al-Tahawi]
وَعَنْ عَبْدِ اللهِ بْن عَمْرٍو (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «وَقْتُ الْمَغْرِبِ مَا لَمْ يَسْقُط ثَوْرُ الشَّفَقِ. رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ عَنْ أَنَسٍ (رضي الله عنه) أَنَّهُ قَالَ لِلنَّبِيِّ : مَتَى أُصَلِّي الْعِشَاءَ؟ فَقَالَ : «حِيْنَ اسْوَدَّ الْأُفُقُ».
وَفِي رِوَايَةٍ لِأَبِي دَاوُدَ مَرْفُوْعًا: «وَيُصَلَّى الْعِشَاءَ حِيْنَ يَسْوَدُّ الْأُفُقُ»۱. وَصَحَّحَهُ ابْنُ خُزَيْمَةَ وَغَيْرُهُ.
Narrated Abdullah ibn Amr (may Allah be pleased with him) that the Prophet ﷺ said: "The time for Maghrib prayer lasts until the red twilight disappears." [Narrated by Muslim]
In a narration from Anas (may Allah be pleased with him), he asked the Prophet ﷺ, "When should I pray Isha?" The Prophet ﷺ replied, "When the horizon has turned completely dark."
In a narration by Abu Dawood, it is mentioned: "Isha should be prayed when the horizon becomes completely dark." Ibn Khuzaymah and others have authenticated this narration.
The scholar Qasim stated that the opinion of the Imam is the most correct, and it is followed in Al-Bahr. However, the general practice of people today in many areas is based on the opinion of the two (other scholars), which has been supported in Al-Nahr following Al-Naqaya, Al-Waqaya, Al-Durr, Al-Islah, Durar al-Bihar, Al-Imdad, Al-Mawahi, Sharh al-Burhan, and others who have explicitly stated that this is the view upon which fatwas are given. In Al-Siraj, it is mentioned that the opinion of these two is broader, while the opinion of the Imam is more cautious, as noted in Radd al-Muhtar.
Notes / الحواشي
1 The statement: "When the horizon turns dark": In Al-Istikhara, it is said that "the twilight" refers to the whiteness of the sky, and this was the view of Abu Bakr, Mu'adh ibn Jabal, and Aisha. I said: [Narrated by Abdul Razzaq from Abu Huraira and Umar ibn Abd al-Aziz, and al-Bayhaqi only narrated the red twilight from Ibn Umar, and the full narration is in his work. When the narrations and reports contradict each other, the time for Maghrib should not be determined by doubt, as mentioned in Al-Hidaya and others.
۱ قوله: حين يسود الأفق: قال في الاختيار»: «الشفق»: البياض، وهو مذهب الصديق ومعاذ بن جبل وعائشة قلت: ورواه عبد الرزاق عن أبي هريرة وعن عمر بن عبد العزيز، ولم يرو البيهقي الشفق الأحمر إلا عن ابن عمر، وتمامه فيه. وإذا تعارضت الأخبار والآثار فلا يخرج وقت المغرب بالشك، كما في الهداية» وغيرها. قال العلامة قاسم فثبت أن قول الإمام هو الأصح، ومشي عليه في البحر». ولكن تعامل الناس اليوم في عامة البلاد على قولهما، وقد أيده في النهر» تبعا لـ «النقاية» و«الوقاية» و«الدر» و «الإصلاح» و درر البحار» و«الإمداد» و«المواهب» وشرحه البرهان» وغيرهم مصرحين بأن عليه الفتوى. وفي «السراج»: قولهما أوسع، وقوله أحوط. كذا في رد المحتار».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ أَوَّلَ وَقْتِ الْعِشَاءِ حِيْنَ يَغِيْبُ الْأُفُقُ». رَوَاهُ التَّرْمِذِيُّ وَأَحْمَدُ.
From Abu Huraira (may Allah be pleased with him), he said: The Messenger of Allah (peace be upon him) said: "The first time for 'Isha' is when the horizon disappears." [Narrated by Tirmidhi and Ahmad]
وَعَنْ عَائِشَةَ ، عَنِ النَّبِيِّ ﷺ قَالَ: وَقْتُ الْعِشَاءِ إِذَا مَلَأَ۱ اللَّيْلُ بَطْنَ كُلِّ وَادٍ». رَوَاهُ الطَّبَرَانِيُّ فِي الْأَوْسَطِ».
From Aisha (may Allah be pleased with her), she reported that the Prophet (peace be upon him) said: "The time for 'Isha' is when the night fills the belly of every valley." [Narrated by al-Tabarani in al-Awsat]
Notes / الحواشي
1 In the original text of the author: "Amala" (meaning "fills" or "completes").
۱ وفي أصل المؤلف: «أَمْلاً».
وَعَنْهَا (رضي الله عنها) أَنَّهَا قَالَتْ: أَعْتَمَ النَّبِيُّ ﷺ ذَاتَ لَيْلَةٍ حَتَّى ذَهَبَ عَامَّةُ اللَّيْلِ۱ وَحَتَّى نَامَ أَهْلُ الْمَسْجِدِ، ثُمَّ خَرَجَ فَصَلَّى، وَقَالَ: «إِنَّهُ لَوَقْتُهَا لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي». رَوَاهُ الطَّحَاوِيُّ وَالنَّسَائِيُّ وَمُسْلِمٌ.
Narrated by Aisha (may Allah be pleased with her), she said: "The Prophet ﷺ delayed the prayer one night until most of the night had passed and the people of the mosque had gone to sleep. Then he came out and prayed, saying: 'This is its time, had it not been for the fear of making it difficult for my Ummah.' " [Narrated by At-Tahawi, Al-Nasa’i, and Muslim]
Notes / الحواشي
1 Regarding the phrase "most of the night," At-Tahawi, in his explanation of the Athar, made a good point. His summary is as follows: From the collection of narrations, it appears that the last time for Isha is when Fajr (dawn) begins. This is because Ibn Abbas, Abu Musa al-Ash'ari, and Abu Sa'id al-Khudri narrated that the Prophet ﷺ delayed it until a third of the night. Abu Huraira and Anas also narrated that he delayed it until midnight, while Ibn Umar narrated that it was delayed until two-thirds of the night had passed. Aisha narrated that he delayed it until most of the night had passed. All these narrations are found in the Sahih collections. Therefore, it is established that the entire night is a valid time for the Isha prayer, as stated by the scholar Al-Aini in his explanation of "Al-Hidayah."
۱ وقوله: عامة الليل وتكلم الطحاوي في شرح الآثار ههنا كلامًا حَسَنًا، ملخصه: أنه قال: يظهر من مجموع الأحاديث أن آخر وقت العشاء حين يطلع الفجر، وذلك أن ابن عباس وأبا موسى الأشعري وأبا سعيد الخدري رووا: «أن النبي ﷺ أخرها إلى ثلث الليل»، وروى أبو هريرة وأنس لهما : أنه أخرها حين انتصف الليل»، وروى ابن عمر الله أنه أخرها حين ذهب ثلثا الليل». وروت عائشة : أنه أعتم بها حتى ذهب عامة الليل»، وكل هذه الروايات في الصحيح، قال: فثبت بذلك أن الليل كله وقت له، قاله العلامة العيني في شرح الهداية».
وَعَنْ نَافِعِ بْنِ جُبَيْرٍ قَالَ: كَتَبَ عُمَر إِلَى أَبِي مُوسَى: وَصَلَّ الْعِشَاءَ أَيَّ اللَّيْلِ شِئْتَ وَلَا تَغْفُلْهَا. رَوَاهُ الطَّحَاوِيُّ، وَرِجَالُهُ ثِقَاتُ.
Narrated by Nafi' bin Jubair: Umar wrote to Abu Musa: "Pray Isha at any time of the night you wish, but do not neglect it." [Narrated by At-Tahawi, and its narrators are trustworthy]
وَعَنْ عُبَيْدِ بْنِ جُرَيْجٍ أَنَّهُ قَالَ لِأَبِي هُرَيْرَةَ: مَا إِفْرَاطُ صَلَاةِ الْعِشَاءِ؟ قَالَ: طُلُوْعُ الْفَجْرِ. رَوَاهُ الطَّحَاوِيُّ وَإِسْنَادُهُ صَحِيحٌ.
Narrated by Ubayd bin Jurayj: He asked Abu Huraira, "What is the end time for Isha prayer?" He replied, "When dawn breaks." [Narrated by At-Tahawi, and its chain is authentic]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: الْفَجْرُ فَجْرَانِ. فَأَمَّا الَّذِي يَكُوْنُ كَذَنَبِ السَّرْحَانِ فَلَا يُحِلُّ الصَّلَاةَ وَلَا يُحَرِّمُ الطَّعَامَ، وَأَمَّا الَّذِي يَذْهَبُ مُسْتَطِيْلًا فِي الْأُفُقِ فَإِنَّهُ يُحِلُّ الصَّلَاةَ وَيُحَرِّمُ الطَّعَامَ». رَوَاهُ الْحَاكِمُ فِي الْمُسْتَدْرَكِ». وَفِي رِوَايَةٍ لِمُسْلِمٍ نَحْوَهُ.
Narrated by Jabir ibn Abdullah: The Messenger of Allah ﷺ said: "There are two dawns. The first one is like the tail of a fox; it does not permit prayer nor prohibit food. The second one extends across the horizon; it permits prayer and prohibits food." [Narrated by Al-Hakim in Al-Mustadrak and there is a narration similar to this in Sahih Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ أَوَّلَ وَقْتِ الْفَجْرِ حِيْنَ يَطْلُعُ الْفَجْرُ، وَإِنَّ آخِرَ وَقْتِهَا حِيْنَ تَطْلُعُ الشَّمْسُ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ.
Narrated by Abu Huraira: The Messenger of Allah ﷺ said: "The first time for Fajr is when the dawn breaks, and the last time for it is when the sun rises." [Narrated by Ahmad and Tirmidhi]
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْوِتْرُ بِلَيْلٍ». رَوَاهُ أَحْمَدُ وَأَبُو يَعْلَى.
Narrated by Abu Sa'id: The Messenger of Allah ﷺ said: "Witr is at night." [Narrated by Ahmad and Abu Ya'la]
وَعَنْ مُعَاذِ بْنِ جَبَلٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «زَادَنِي رَبِّي صَلَاةً وَهِيَ الْوِتْرُ، وَقْتُهَا مَا بَيْنَ الْعِشَاءِ إِلَى طُلُوعِ الْفَجْرِ». رَوَاهُ أَحْمَدُ.
Narrated by Mu'adh bin Jabal: The Messenger of Allah ﷺ said: "My Lord has increased me with a prayer, and it is Witr. Its time is between Isha and the rising of dawn." [Narrated by Ahmad]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: مِنْ كُلِّ اللَّيْلِ أَوْتَرَ رَسُوْلُ اللهِ ﷺ: مِنْ أَوَّلِ اللَّيْلِ وَأَوْسَطِهِ وَآخِرِهِ، وَانْتَهَى وِتْرُهُ إِلَى السَّحَرِ. مُتَّفَقٌ عَلَيْهِ.
Narrated by Aisha: The Messenger of Allah ﷺ prayed Witr from every part of the night: from the beginning, middle, and end, and his Witr prayer ended at dawn. [Agreed upon]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) ، عَنْ رَسُولِ اللهِ ﷺ قَالَ: «إِذَا طَلَعَ الْفَجْرُ فَقَدْ ذَهَبَ كُلُّ صَلَاةِ اللَّيْلِ وَالْوِتْرُ، فَأَوْتِرُوْا قَبْلَ طُلُوعِ الْفَجْرِ». رَوَاهُ التَّرْمِذِيُّ.
Narrated by Ibn Umar, from the Messenger of Allah ﷺ: "When dawn breaks, all the night prayers, including Witr, are gone. So make Witr before the rising of dawn." [Narrated by Tirmidhi]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) ، عَنِ النَّبِيَّ ﷺ قَالَ: «بَادِرُوا الصُّبْحَ بِالْوِتْرِ». رَوَاهُ مُسْلِمٌ.
Narrated by Ibn Umar, from the Prophet ﷺ: "Hasten to pray Witr before dawn." [Narrated by Muslim]