عَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا يَتَحَرَّى أَحَدُكُمْ فَيُصَلِّي عِنْدَ طُلُوعِ الشَّمْسِ وَلَا عِنْدَ غُرُوبِهَا».
وَفِي رِوَايَةٍ : قَالَ: «إِذَا طَلَعَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلَاةَ حَتَّى تَبْرُزَ، وَإِذَا غَابَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلَاةَ حَتَّى تَغِيْبَ، وَلَا تَحَيَّنُوا بِصَلَاتِكُمْ طُلُوْعَ الشَّمْسِ وَلَا غُرُوْبَهَا؛ فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, "None of you should intentionally pray at sunrise or sunset." In another narration, he said, "When the edge of the sun rises, refrain from prayer until it has fully risen. When the edge of the sun sets, refrain from prayer until it has fully set. Do not time your prayers with the rising or setting of the sun, for it rises between the horns of Satan." [Agreed upon]
وَعَنْ عَبْدِ اللهِ الصُّنَابِحِيَّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ الشَّمْسَ تَطْلُعُ وَمَعَهَا قَرْنُ الشَّيْطَانِ، فَإِذَا ارْتَفَعَتْ فَارَقَهَا، ثُمَّ إِذَا اسْتَوَتْ قَارَنَهَا، فَإِذَا زَالَتْ فَارَقَهَا، فَإِذَا دَنَتْ لِلْغُرُوبِ قَارَنَهَا، فَإِذَا غَرَبَتْ فَارَقَهَا. وَنَهَى رَسُوْلُ اللهِ ﷺ عَنِ الصَّلَاةِ فِي تِلْكَ السَّاعَاتِ. رَوَاهُ مَالِكُ وَأَحْمَدُ وَالنَّسَائِيُّ.
Abdullah al-Sunabihi (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, "The sun rises with the horn of Satan. When it has risen fully, it separates from it. When it reaches its zenith, it rejoins it. When it declines, it separates from it. When it approaches sunset, it rejoins it. When it sets, it separates from it." The Messenger of Allah (peace be upon him) prohibited prayer during these times. [Narrated by Malik, Ahmad, and Nasa'i]
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ (رضي الله عنه) قَالَ: ثَلَاثُ سَاعَاتٍ كَانَ رَسُولُ اللهِ ﷺ يَنْهَانَا أَنْ نُصَلِّي فِيهِنَّ، أَوْ نُقْبِرَ فِيْهِنَّ مَوْتَانَا حِيْنَ تَطْلُعُ الشَّمْسُ بَازِغَةً حَتَّى تَرْتَفِعَ، وَحِينَ يَقُوْمُ قَائِمُ الظَّهِيرَةِ حَتَّى تَمِيلَ الشَّمْسُ ، وَحِينَ تَضَيَّفُ الشَّمْسُ لِلْغُرُوبِ حَتَّى تَغْرُبَ. رَوَاهُ مُسْلِمُ.
وَفِي جَامِعِ الْآثَارِ»: شَمَلَ بِإِطْلَاقِهِ الْأَمْكِنَةَ وَالْأَزْمِنَةَ وَالصَّلَاةَ كُلَّهَا، كَذَا فِي الْمِرْقَاةِ» وَالْهِدِايَةِ». وَفِي رَدَّ الْمُحْتَارِ»: وَمَا وَرَدَ مِنَ النَّهْيِ إِلَّا بِمَكَّةَ شَاةٌ، لَا يُقْبَلُ فِي مُعَارَضَةِ الْمَشْهُورِ، وَكَذَا رِوَايَةُ اسْتِثْنَاءِ يَوْمِ الْجُمُعَةِ غَرِيبٌ، فَلَا يَجُوْزُ تَخْصِيْصُ الْمَشْهُورِ بِهِ انْتَهَى وَفِي التَّعْلِيقِ الْمُمَجَّدِ: وَالْأَحَادِيثُ الْمُفِيدَةُ لِجَوَازِ التَّنَفُلِ يَوْمَ الْجُمُعَةِ وَقْتَ الإِسْتِوَاءِ لَا تُسَاوِي أَحَادِيثَ النَّهْيِ مِنْ حَيْثُ السَّنَدِ. انْتَهَى وَفِي الْبِنَايَةِ» عَنْ أَبِي مَسْعُودٍ : كُنَّا نُهِينَا عَنْ ذَلِكَ يَوْمَ الْجُمُعَةِ. وَعَنْ سَعِيدٍ الْمَقْبُرِيَّ: أَدْرَكْتُ النَّاسَ وَهُمْ يَنْهَوْنَ عَنْ ذَلِكَ.
Uqbah ibn Amir (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) prohibited us from praying or burying our dead during three times: when the sun is rising until it has fully risen, when the sun is at its zenith until it declines, and when the sun is setting until it has fully set. [Narrated by Muslim]
In Jam' al-Athar, it is mentioned that this prohibition applies to all places, times, and prayers. This is as mentioned in Al-Mirqat and Al-Hidayah. In Rad al-Muhtar, it is stated that the narrations prohibiting prayer except in Makkah are weak and cannot override the well-known rulings. Similarly, narrations that exclude Friday are rare and cannot be used to specify the general ruling. In Al-Ta'liq al-Mumajjad, it is mentioned that the narrations permitting voluntary prayers on Friday at midday do not match the narrations of prohibition in terms of authenticity. In Al-Binayah, it is reported from Abu Mas'ud that they were prohibited from praying during these times on Friday, and from Sa'id al-Maqburi that he found people prohibiting it.
وَعَنْ عَمْرِو بْنِ عَبَسَةَ (رضي الله عنه) قَالَ: قَدِمَ النَّبِيُّ ﷺ الْمَدِينَةَ فَقَدِمْتُ الْمَدِينَةَ، فَدَخَلْتُ عَلَيْهِ فَقُلْتُ: أَخْبِرْنِي عَنِ الصَّلَاةِ. فَقَالَ: صَلِّ صَلَاةَ الصُّبْحِ، ثُمَّ أَقْصِرْ عَنِ الصَّلَاةِ حِيْنَ تَطْلُعُ الشَّمْسُ حَتَّى تَرْتَفِعَ؛ فَإِنَّهَا تَطْلُعُ حِينَ تَطْلُعُ بَيْنَ قَرْنَيِ الشَّيْطَانِ، وَحِينَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ، ثُمَّ صَلَّ؛ فَإِنَّ الصَّلَاةَ مَشْهُودَةُ مَحْضُورَةٌ، حَتَّى يَسْتَقِلَّ الظُّلُّ بِالرُّمْحِ، ثُمَّ أَقْصِرْ عَنِ الصَّلَاةِ؛ فَإِنَّ حِينَئِذٍ تُسْجَرُ جَهَنَّمُ، فَإِذَا أَقْبَلَ الْفَيْءُ فَصَلِّ؛ فَإِنَّ الصَّلَاةَ مَشْهُودَةٌ مَحْضُوْرَةٌ، حَتَّى تُصَلِّيَ الْعَصْرَ ، ثُمَّ أَقْصِرْ عَنِ الصَّلَاةِ حَتَّى تَغْرُبَ الشَّمْسُ؛ فَإِنَّهَا تَغْرُبُ بَيْنَ قَرْنَيِ الشَّيْطَانِ، وَحِينَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ».
قَالَ: قُلْتُ: يَا نَبِيَّ اللهِ، فَالْوُضُوْءَ حَدَّثْنِي عَنْهُ. قَالَ: «مَا مِنْكُمْ رَجُلٌ يُقَرِّبُ وَضُوْءَهُ فَيُمَضْمِضُ وَيَسْتَنْشِقُ فَيَنْتَثِرُ إِلَّا خَرَّتْ خَطَايَا وَجْهِهِ وَفِيهِ وَخَيَاشِيمِهِ، ثُمَّ إِذَا غَسَلَ وَجْهَهُ كَمَا أَمَرَهُ اللهُ إِلَّا خَرَّتْ خَطَايَا وَجْهِهِ مِنْ أَطْرَافِ لِحْيَتِهِ مَعَ الْمَاءِ. ثُمَّ يَغْسِلُ يَدَيْهِ إِلَى الْمِرْفَقَيْنِ إِلَّا خَرَّتْ خَطَايَا يَدَيْهِ مِنْ أَنَامِلِهِ مَعَ الْمَاءِ. ثُمَّ يَمْسَحُ رَأْسَهُ إِلَّا خَرَّتْ خَطَايَا رَأْسِهِ مِنْ أَطْرَافِ شَعْرِهِ مَعَ الْمَاءِ ، ثُمَّ يَغْسِلُ قَدَمَيْهِ إِلَى الْكَعْبَيْنِ إِلَّا خَرَّتْ خَطَايَا رِجْلَيْهِ مِنْ أَنَامِلِهِ مَعَ الْمَاءِ. فَإِنْ هُوَ قَامَ فَصَلَّى فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ وَتَجَدَهُ بِالَّذِي هُوَ لَهُ أَهْلُ وَفَرَّغَ قَلْبَهُ لِلَّهِ، إِلَّا انْصَرَفَ مِنْ خَطِيئَتِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّهُ». رَوَاهُ مُسْلِمٌ.
Amr ibn Abasah (may Allah be pleased with him) narrated that when the Prophet (peace be upon him) arrived in Madinah, he went to him and asked, "Tell me about prayer." The Prophet (peace be upon him) said, "Pray the Fajr prayer, then refrain from prayer until the sun has fully risen, for it rises between the horns of Satan, and at that time the disbelievers prostrate to it. Then pray, for the prayer is witnessed and attended by angels until the shadow of a spear is at its shortest. Then refrain from prayer, for at that time Hell is stoked. When the shadow begins to lengthen, pray, for the prayer is witnessed and attended by angels until you pray Asr. Then refrain from prayer until the sun has fully set, for it sets between the horns of Satan, and at that time the disbelievers prostrate to it."
Amr said, "O Prophet of Allah, tell me about ablution." The Prophet (peace be upon him) said, "When one of you performs ablution, rinses his mouth, and cleans his nose, the sins of his face and nostrils fall away. When he washes his face as Allah has commanded, the sins of his face fall from the edges of his beard with the water. When he washes his hands up to the elbows, the sins of his hands fall from his fingertips with the water. When he wipes his head, the sins of his head fall from the ends of his hair with the water. When he washes his feet up to the ankles, the sins of his feet fall from his toes with the water. If he then stands to pray, praises Allah, glorifies Him, and devotes his heart to Allah, he emerges from his sins as pure as the day he was born." [Narrated by Muslim]
وَعَنْ أَبِي بَصْرَةَ الْغِفَارِيِّ ، قَالَ : صَلَّى بِنَا رَسُوْلُ اللهِ ﷺ بِالْمُخَمَّصِ صَلَاةَ الْعَصْرِ، فَقَالَ: «إِنَّ هَذِهِ صَلَاةُ عُرِضَتْ عَلَى مَنْ كَانَ قَبْلَكُمْ فَضَيَّعُوْهَا، فَمَنْ حَافَظَ عَلَيْهَا كَانَ لَهُ أَجْرُهُ مَرَّتَيْنِ، وَلَا صَلَاةَ بَعْدَهَا حَتَّى يَطْلُعَ الشَّاهِدُ، وَالشَّاهِدُ : النَّجْمُ. رَوَاهُ مُسْلِمٌ.
Abu Basrah al-Ghifari (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) led them in Asr prayer at Al-Mukhammas and said, "This prayer was presented to those before you, but they neglected it. Whoever observes it will have a double reward. There is no prayer after it until the star appears." [Narrated by Muslim]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَا صَلَاةَ بَعْدَ الصُّبْحِ حَتَّى تَرْتَفِعَ الشَّمْسُ ، وَلَا صَلَاةَ بَعْدَ الْعَصْرِ حَتَّى تَغِيْبَ الشَّمْسُ. ١. مُتَّفَقٌ عَلَيْهِ.
Abu Sa'id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, "There is no prayer after Fajr until the sun has fully risen, and no prayer after Asr until the sun has fully set." [Agreed upon]
Abu Hanifah said regarding the second category of disliked times: "Obligatory prayers and personal obligations are permissible during these times, but not voluntary prayers or obligations for others." Al-Shafi'i did not differentiate between the two categories, saying: "Obligatory prayers and prayers with specific reasons, such as the two Rak'ahs of greeting the mosque and the prayer of fear, are valid, but not others. Emphasized Sunnah prayers are also permissible." The comprehensive view of Al-Shafi'i's school is what the commentator of "Al-Hawi" mentioned, saying: "Any prayer that has a preceding or concurrent reason is not disliked during these times. This includes missed prayers, whether they are missed obligatory prayers, Sunnah prayers, or voluntary prayers that one has made a habit of. It also includes the funeral prayer, the greeting of the mosque if one enters during these times for a purpose other than the greeting, such as waiting for a prayer. However, if one enters the mosque for the purpose of the greeting, it is disliked, just as delaying a missed prayer to perform it during these times is disliked because one is seeking to pray during these times."
It also includes the prayer for rain, as the need for it exists at that time, and the prayer during an eclipse, as it might be missed if delayed until after the eclipse ends. It also includes the two Rak'ahs after Dhuhr, prostration of gratitude, and prostration of recitation. What is disliked during these times are prayers without a reason, except in the sacred precincts of Makkah. The Hanafis said: "Missed prayers and others are not permissible during the three times due to a reason connected to the times, which is that when the sun rises, it is accompanied by the horn of Satan. When it rises higher, Satan leaves it. When it reaches its zenith, Satan accompanies it again. When it declines, Satan leaves it. When it approaches sunset, Satan accompanies it again. When it sets, Satan leaves it. Therefore, there is an effect of deficiency in these times concerning obligatory and voluntary prayers."
As for the prohibition during these two times, it was not due to a reason connected to the time itself. Rather, it was prohibited to perform voluntary prayers to prioritize what is more important than voluntary prayers, which is observing the time occupied by obligatory prayers. Observing the time as occupied by obligatory prayers is more important than performing voluntary prayers. If one devotes the time to voluntary prayers, which are less important than obligatory prayers, it is disliked. As for the time itself, it is free from what causes deficiency. When one performs the missed prayer during these times, they have devoted it to its proper purpose, so it is permissible. Similarly, other obligatory prayers are also permissible. (From "An-Nihayah" and "Al-'Arf Ash-Shadhi," extracted from both)
Notes / الحواشي
1 The statement: "There is no prayer after Fajr until the sun has fully risen, and no prayer after Asr until the sun has fully set." The summary is that there are five prohibited times for prayer. Abu Hanifah divided them into two categories, saying: "Prayer is not permissible during sunset, sunrise, and when the sun is at its zenith. If one prays during these times, there is a division regarding its validity or invalidity. Obligatory prayers and anything that is a religious obligation become invalid, while voluntary prayers are valid but with prohibitive dislike." As for the interpretation of "for oneself" and "for others," it is as apparent in Al-Hidayah: "What is obligatory for oneself is what is required for its own sake, and what is obligatory for others is what is required for the sake of others." The commentators said: "What is obligatory for oneself is what is from Allah, and what is obligatory for others is what is from the side of the servant."
١ قوله: لا صلاة بعد الصبح حتى ترتفع الشمس، ولا صلاة بعد العصر حتى تغيب الشمس الحاصل أن الأوقات المنهية فيها الصلاة خمسة، وجعل أبو حنيفة طائفتين، فقال: لا تحل الصلاة في وقت الغروب والطلوع والاستواء. ثم إن صليت فيها ففيه تقسيم البطلان وعدمه، فتبطل الفريضة وكل ما هو دين في الذمة، ووجب كاملا، وتصح النوافل مع الكراهة التحريمية. وأما تفسير لعينه ولغيره فعند ما هو ظاهر الهداية من أن الواجب لعينه ما يكون مطلوبا لنفسه والواجب لغيره ما يكون مطلوبا لغيره، وقال الشارحون إن الواجب لعين هما يكون من الله، والواجب لغيره ما يكون من جانب العبد.
وقال أبو حنيفة في الطائفة الثانية للأوقات المكروهة تجوز فيها الفرائض والواجبات العينها، لا النوافل والواجبات لغيرها. ولم يفرق الشافعي بين الطائفتين، وقال: تصح الفرائض وذوات الأسباب من النوافل، مثل التحيتين والخوف لا غيرها، وتجوز السنن الآكدة أيضًا، والوافي بمذهب الشافعي ما ذكره شارح «الحاوي» حيث قال: إن كل صلاة لها سبب متقدم أو مقارن فإنها لا تكره في هذه الأوقات، فمنها الفوائت، سواء في ذلك قضاء الفوائت والسنن والنوافل التي اتخذها وردا. ومنها صلاة الجنازة. ومنها تحية المسجد، إذا اتفق دخوله في هذه الأوقات لغرض غير التحية من انتظار صلاة وغيره. أما إذا دخل المسجد لغرض التحية فيكره، كما لو أخر الفائتة ليقضيها فيها؛ لكونه متحريا بالصلاة.
ومنها صلاة الاستسقاء؛ لأن الحاجة الداعية موجودة في الوقت ومنها صلاة الخسوف إذ ربما يفوت بالانجلاء على تقدير التأخير ومنها الركعتان بعد الظهر وسجود الشكر وسجود التلاوة، وإنما يكره في هذه الأوقات صلاة لا سبب لها إلا في حرم مكة. وقالت الحنفية: إن الفوات وغيرها في الأوقات الثلاثة إنها لا تجوز لمعنى في الأوقات، وهو أن الشمس إذا طلعت. ومعها قرن الشيطان، فإذا ارتفعت فارقها، ثم إذا استوت قارنها، فإذا زالت فارقها، فإذا دنت للغروب قارنها، فإذا غربت فارقها، فلذلك أثر في النقصان المتمكن في الوقت في حق الفرائض والنوافل.
وأما النهي الوارد في هذين الوقتين فلم يكن لمعنى اتصل بالوقت. وإنما نهي عن صلاة النفل لإقامة ما هو أولى من النفل، وهو مراعاة الوقت مشغولا بالفرض بما بقي من الوقت كأنه في الصلاة بعد، ومراعات جعل الوقت مشغولا بالفرض أولى من إقامة النفل، فإذا صرفه في النفل، وهو دون الفرض كره له. فأما الوقت فَخَالٍ عن ما يوجب النقصان. فلما أدى القضاء في هذين الوقتين فقد صرفه إلى مقتضاه، فيجوز ألا ترى أنه لو نوى فرض الوقت فيهما جاز، فكذا سائر الفرائض. (النهاية» و«العرف الشذي ملتقط منهما.
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: شَهِدَ عِنْدِي رِجَالٌ مَرْضِيُّوْنَ، وَأَرْضَاهُمْ عِنْدِي عُمَرُ: أَنَّ رَسُوْلَ اللهِ ﷺ نَهَى عَنِ الصَّلَاةِ بَعْدَ الصُّبْحِ حَتَّى تَشْرُقَ الشَّمْسُ وَبَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ مُتَّفَقٌ عَلَيْهِ. وَفِي جَامِعِ الْآثَارِ»: شَمَلَ بِإِطْلَاقِهِ سُنَّتِي الْفَجْرِ وَإِدْرَاكَ الْجَمَاعَةِ بَعْدَ الْفَرَاغِ.
Ibn Abbas (may Allah be pleased with him) narrated that trustworthy men, among whom Umar (may Allah be pleased with him) was the most pleasing to him, testified that the Messenger of Allah (peace be upon him) prohibited prayer after Fajr until the sun has fully risen and after Asr until the sun has fully set. This was agreed upon (by Bukhari and Muslim] In Jam' al-Athar, it is mentioned that this prohibition includes the Sunnah prayers of Fajr and joining the congregation after completing the prayer.
وَعَنْ أُمِّ سَلَمَةَ (رضي الله عنها) ، قَالَتْ: صَلَّى رَسُولُ اللهِ ﷺ الْعَصْرَ، ثُمَّ دَخَلَ بَيْتِي فَصَلَّى رَكْعَتَيْنِ، فَقُلْتُ: يَا رَسُوْلَ اللهِ، صَلَّيْتَ صَلَاةً لَمْ تَكُنْ تُصَلَّيْهَا؟ قَالَ: «قَدِمَ عَلَيَّ مَالٌ، فَشَغَلَنِي عَنْ رَكْعَتَيْنِ كُنْتُ أُصَلِّيْهِمَا بَعْدَ الظُّهْرِ، فَصَلَّيْتُهُمَا الْآنَ». قُلْتُ: يَا رَسُوْلَ اللهِ، أَفَنَقْضِيْهِمَا إِذَا فَاتَتَا؟ قَالَ: «لَا». رَوَاهُ الطَّحَاوِيُّ.
وَفِي رِوَايَةٍ لِلدَّارَقُطْنِي: دَخَلَ عَلَيْهَا بَعْدَ الْعَصْرِ فَصَلَّى رَكْعَتَيْنِ، فَقُلْتُ: يَا رَسُوْلَ اللهِ، أَحَدَثَ بِالنَّاسِ شَيْءٌ؟ قَالَ: «لَا، إِلَّا أَنَّ بِلَالًا عَجَلَ الْإِقَامَةَ فَلَمْ أُصَلِّ الرَّكْعَتَيْنِ قَبْلَ الْعَصْرِ، فَأَنَا أَقْضِيْهِمَا الْآنَ . قُلْتُ: يَا رَسُوْلَ اللهِ، أَفَنَقْضِيْهِمَا إِذَا فَاتَتَا؟ قَالَ: «لَا».
Umm Salamah (may Allah be pleased with her) narrated that the Messenger of Allah (peace be upon him) prayed Asr, then entered her house and prayed two rak'ahs. She said, "O Messenger of Allah, you prayed a prayer that you do not usually pray." He said, "Some wealth came to me, and it distracted me from the two rak'ahs I used to pray after Dhuhr, so I prayed them now." She asked, "O Messenger of Allah, should we make them up if we miss them?" He said, "No." [Narrated by Al-Tahawi]
In another narration by Darqutni, Umm Salamah said, "He entered her house after Asr and prayed two rak'ahs. I said, 'O Messenger of Allah, has something happened to the people?' He said, 'No, but Bilal hurried the iqamah, so I did not pray the two rak'ahs before Asr, and I am making them up now.' I asked, 'O Messenger of Allah, should we make them up if we miss them?' He said, 'No.'"
وَعَنْ ذَكْوَانَ مَوْلَى عَائِشَةَ (رضي الله عنها) أَنَّهَا حَدَّثَتْهُ : أَنَّ رَسُولَ اللهِ ﷺ كَانَ يُصَلِّي بَعْدَ الْعَصْرِ وَيَنْهَى عَنْهَا، وَيُواصِلُ وَيَنْهَى عَنِ الْوِصَالِ. رَوَاهُ أَبُو دَاوُدَ وَفِي رِوَايَةٍ لِلدَّا رَقُطْنِي: كَانَ يُصَلِّي الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ وَيَنْهَى عَنْهُمَا.
Dhakwan, the freed slave of Aisha (may Allah be pleased with her), reported that Aisha told him: The Messenger of Allah (peace be upon him) would pray after Asr but prohibit others from doing so, and he would fast continuously but prohibit others from doing so. [Narrated by Abu Dawud]
In another narration by Darqutni, it is mentioned that he would pray two rak'ahs after Asr but prohibit others from doing so.
وَعَنْ مُعَاوِيَةَ (رضي الله عنه) قَالَ: إِنَّكُمْ لَتُصَلُّوْنَ صَلَاةً، لَقَدْ صَحِبْنَا رَسُوْلَ اللهِ ﷺ فَمَا رَأَيْنَاهُ يُصَلِّيْهِمَا، وَلَقَدْ نَهَى عَنْهُمَا ، يَعْنِي الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ. رَوَاهُ الْبُخَارِيُّ.
Mu'awiyah (may Allah be pleased with him) said, "You are praying a prayer that we never saw the Messenger of Allah (peace be upon him) pray, and he prohibited it," referring to the two rak'ahs after Asr. [Narrated by Bukhari]
وَعَنْ أَبِي مِجْلَزٍ قَالَ: دَخَلْتُ الْمَسْجِدَ فِي صَلَاةِ الْغَدَاةِ مَعَ ابْنِ عُمَرَ وَابْنِ عَبَّاسٍ(رضي الله عنهما)، وَالْإِمَامُ يُصَلِّي، فَأَمَّا ابْنُ عُمَرَ فَدَخَلَ فِي الصَّفّ، وَأَمَّا ابْنُ عَبَّاسٍ فَصَلَّى رَكْعَتَيْنِ، ثُمَّ دَخَلَ مَعَ الْإِمَامِ، فَلَمَّا سَلَّمَ الْإِمَامُ قَعَدَ ابْنُ عُمَرَ مَكَانَهُ حَتَّى طَلَعَتِ الشَّمْسُ، فَقَامَ فَرَكَعَ رَكْعَتَيْنِ. رَوَاهُ الطَّحَاوِيُّ.
Abu Mijlaz reported that he entered the mosque for Fajr prayer with Ibn Umar and Ibn Abbas (may Allah be pleased with them), and the imam was leading the prayer. Ibn Umar joined the row, while Ibn Abbas prayed two rak'ahs and then joined the imam. When the imam finished the prayer, Ibn Umar remained seated until the sun rose, then he stood and prayed two rak'ahs. [Narrated by Al-Tahawi]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَنْ لَمْ يُصَلَّ رَكْعَتَيِ الْفَجْرِ فَلْيُصَلِّهِمَا بَعْدَ مَا تَطْلُعُ الشَّمْسُ».۱ رَوَاهُ التَّرْمِذِيُّ
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, "Whoever misses the two rak'ahs of Fajr should pray them after the sun has risen." 1 [Narrated by Tirmidhi]
Notes / الحواشي
1 The statement: "He should pray them after the sun has risen.") is explained in Al-Hidayah: If someone misses the two rak'ahs of Fajr, they should not pray them before sunrise because they would become voluntary prayers, which are disliked after Fajr. The accurate view is that the general rule for Sunnah prayers is that they are not made up, neither during their time nor afterward. However, since the Prophet (peace be upon him) made up the rak'ahs before Dhuhr, we ruled that they should be made up. As for the Sunnah of Fajr, since there is no evidence that the Prophet (peace be upon him) made them up specifically before sunrise, we left it according to the general rule. This was stated by Maulana Abdul Hayy Al-Laknawi.
۱ قوله: فليصلهما بعد ما تطلع الشمس: لذلك قال في الهداية»: وإذا فاتته ركعتا الفجر لا يقضيهما قبل طلوع الشمس؛ لأنه يبقى نفلا مطلقا، وهو مكروه بعد الصبح. انتهي والتحقيق: أن الأصل في السنن أن لا تقضى، لا في الوقت ولا بعده، لكن لما ورد أن النبي ﷺ قضى الركعات التي قبل الظهر حكمنا بقضائها، ولما لم يرد قضاء سنة الفجر استقلالا قبل طلوع الشمس من النبي ﷺ أبقيناه على أصله. قاله مولانا عبد الحي اللكنوي.
وَعَنْ عُمَرَ (رضي الله عنه) أَنَّهُ طَافَ بَعْدَ صَلَاةِ الصُّبْحِ فَلَمْ يُصَلُّ، وَخَرَجَ مِنْ مَكَّةَ حَتَّى نَزَلَ بِذِي طُوًى، فَصَلَّى بَعْدَ مَا طَلَعَتِ الشَّمْسُ رَوَاهُ التَّرْمِذِيُّ. وَرَوَى مَالِكُ وَالطَّحَاوِيُّ نَحْوَهُ. وَرَوَاهُ الْبُخَارِيُّ تَعْلِيْقًا.
It is narrated from Umar (may Allah be pleased with him) that he performed Tawaf after the Fajr prayer but did not pray (the two Rak'ahs of Tawaf). He left Makkah and stopped at Dhu Tuwa, where he prayed after the sun had risen. [Narrated by Al-Tirmidhi while Malik and At-Tahawi narrated something similar, and Al-Bukhari mentioned it in a suspended (mu'allaq) form]
وَعَنْ عَائِشَةَ (رضي الله عنها) أَنَّهَا قَالَتْ: إِذَا أَرَدتَ الطَّوَافَ بِالْبَيْتِ بَعْدَ صَلَاةِ الْفَجْرِ أَوِ الْعَصْرِ، فَطُفْ وَأَخْرِ الصَّلَاةَ حَتَّى تَغِيْبَ الشَّمْسُ أَوْ حَتَّى تَطْلُعَ، فَصَلَّ لِكُلِّ أُسْبُوعِ رَكْعَتَيْنِ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ بِإِسْنَادٍ حَسَنٍ.
It is narrated from Aisha (may Allah be pleased with her) that she said: "If you intend to perform Tawaf around the House after the Fajr or Asr prayer, then perform Tawaf and delay the prayer until the sun sets or rises. Then pray two Rak'ahs for every circuit (of Tawaf)." [Narrated by Ibn Abi Shaybah with a Hasan chain]