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al delayed the (salah of) asr a little. So, Sayyiduna Urwah alar, said to him. "Indeed,
Jibril Ja had come down and offered the salah before Allah's Messenger lablo
A.,." Umar 4tl4?> remarked. "Mind what you say, O Urwah!" He said, "I had heard
Bashir ibn Abu Mas'ud say that he had heard Abu Mas'ud ducati se> say that he had
heard Allah's Messenger صلى الله عليه وسلم say, Jibril عليه السلام descended and let me (in the
salah). I offered the salah with him. Again, I offered the salah with him. Again, I
offered the salah with him. Again, I offered the salah with him. Again, I offered the
salah with him. He counted the five salah on his finger."1
COMMENTARY: Urwah atlas, reminded Umar ibn Abdul Aziz dular, that jibril sulle had
led the Prophet w,Ale adly on the first day and offered the salah at their initial times. This
means that it is better to offer the salah at these times. Though Umar lar, had not delayed
the salah (of asr) such, yet why even a little delay? Umar alar> meant to tell him that a hadith
must be narrated carefully and with a proper line of t transmission. Urwah atlar, did not
mind Umar's atlar> words though he was a glorious scholar, but he made amends and
described the sanad of the hadith; from Bashir atlar> from the great sahabi Abu Mas'ud able,
.صلى اللهعليه وسلم from the Prophet
The times are not mentioned in this hadith in detail because the address was aware of that.
Only the essential information is conveyed.
(٥٨٥) وَعَنْ عُمَرَ بُنِ الْخُطَّابٍ أَنَّهُ كَتَبَ إِلى مُمَّالِهِ آَّ اهَوَّ أُمُوْرِ كُمْ عِنْدِى السَّلَاةُ مَنْ حَفِظَهَا وَ حَافَظَ
عَلَيْهَا حَفِظَ دِيْنَهُ وَمَنْ ضَيَّعَهَا فَهُوَ لِمَا سِوَاهَا أَضْيَعُ ثُوَّ كَتَبَ أَنْ صَلُّوا الظُُّهُرَ أَنْ كَانَ الْفَبِىُّ ذِرَاعًا إلى
أَنْ يَكُوُتَ ظِلُّ أَحَدِكُمْ مِثْلَهُ وَالْعَصْرُ وَالشَّمْسُ مُرْتَفِعَةٌ بَيْضَاءُ نَقِيَّةٌ قَدْرَمَا يَسِيْرُ الرَّاكِبُ فَرُسَخَيْنِ
أَوْ ثَلَاثَةً قَبْلَ مَغِيْبِ الشَّمْسِ وَالْمَغْرِبَ إِذَا غَابَتِ الشَّمْسُ وَالِشَاءَ إِذَا غَابَ الشَّفَقُّ إِلَى ثُلُثِ اللَّيْلِ فَمَنْ نَاهَ
فَلاَنَا مَتْ عَيْنُهُ وَالشُّبْحَ وَالثُّجُوْمُ بَادِيَةٌ مُشْتَبِگٌ۔(رواه مالك)
585. Sayyiduna Umar ibn Khattab de abl (so) is reported to have written to his
governors. "The most important of your affairs in my sight is the salah. He who
preserves it and observes it attentively, preserves his religion, but he who neglects
it is more neglectful of other things." Then, he wrote, "Offer the zuhr when the
shadow is a cubit long until the shadow of one of you is equal to his height, the asr
while the sun is high and clear white, there still being time for a rider to travel two
or three farsakh before sunset. And, (offer) the maghrib when the sun has set, the
isha between the disappearance of the twilight till one third of the night has passed
but if any one sleeps (before that), may his eyes not sleep, if anyone sleeps ... (saying
it thrice). And, (offer) the fajr while the stars are visible, all of them."2
COMMENTARY: Sayyiduna Umar aus all so) said that if anyone preserves the salah then he
preserves his religion because salah is the pillar of religion and the only worship that
preserves from sin and evil. If anyone is negligent in this regard then he will be unmindful
of other sections of religion.
Umar's ducatilso command to offer the zuhr when the shade is one cubit long is for places where
1 Bukhari # 3221, Muslim # 106-610, Nasa'i # 495, Ibn Majah # 668.
2 Muwatta Maalik # 1.1-6.

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the real shadow is as much as stated earlier. It varies from place to place and time to time.
He prayed that one who goes to sleep without offering the isha may not have rest.
Ibn Hajar cited this hadith to say that it is forbidden to sleep before isha. Imam Abu Hanifah
atl 47) said that if he is sure of awakening within time to offer the salah, then it is not
disallowed to sleep, otherwise he is disallowed.
This command applied also to going to sleep before the time of isha begins. Some ulama
(Scholars) say, however, that the command does not apply to sleeping before the time
because one is not responsible till the time begins (of the salah).
(٥٨٦) وَعَنِ ابْنِ مَسْعُوُدٍ قَالَ كَانَ قَدْ رُصَلَاةِ رَسُوْلِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الظُّهْرِ فِى الْقَّيْفِ ثَلَاثَةً
أَقْدَامٍ إِلى خَمْسَةٍ أَقْدَاءٍ وَفِعِ الشِّتَاءِ خَمْسَةٍ أَقْدَامٍ إِلَى سَبْعَةَ اقُدَامٍ- (رواه ابوداود والنسائى)
586. Sayyiduna ibn Mas'ud dusableso, narrated that when Allah's Messenger ,labi
A, offered the (salah of) zuhr, the shadow was between three and five feet in
summer, and between five and seven feet in winter.1
COMMENTARY: The difference is because the true (or real) shadow is longer in winter
and shorter in summer, particularly in the two sacred territories (makkah, Madinah).
This hadith calls for a delay in the salah of zuhr after zawal. The word (aut) , translated feet,
is one seventh of a person's height.2
CHAPTER - III
بَابُ تَعْجِيْلِ الصَّلُوةِ
OFFERING SALAH EARLY
Allah says:
فَاسْتَبِقُوا الْخُيْرَاتِ
{Vie with each other in virtuous deeds) (2:148)
The verse says that the salah should be offered early, meaning in its initial time. Every thing
that is good, including the salah must be the quickly. It is better to do so.
However when the Prophet , ,le al do gave instructions to delay something then it is
better to put it off.
Imam Shafi'i atlar> hold that it is mustahab (desirable) to offer all the salat in their initial time.
Imam Abu Hanifah «lar, said the zuhr must be offered early in winter but late, when it is
cool, in summer, the fajr always when the light has spread, isha must be delayed, asr also
when it is late but not so late that the sun's colour has changed. To offer the salah early is to
offer them in their initial time. in the first half of it.
SECTION I
الفضلالآولُ
(٥٨٧) عَنُ سَيَّارِ بُنِ سَلَامَةَ قَالَ دَخَلْتُ أَنَا وَآَبٍ عَلَى آبيْ بَرُزَةَ الْأَسْلَمِى فَقَالَ لَهُ أَبيِ كَيْفَ كَانَ رَسُولُ اللهِ
ضَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلّى الْمَكْتُوُبَةَ فَقَالَ كَاتَ يُصَلِى الْهَجِيْرَ الَّتِى تَدْعُوْنَهَا الْأُوْلِى حِيْنَّ تَدْحَضُ الشَّمْسُ
1 Abu Dawud # 400, Nasa'i # 503.
2 A footnote in the original Urdu says that a length discourse by the author (of Mazdnir) has been
omitted because one cannot benefit from it these days.

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وَيُصَلِى الْعَصْرَ ثُؤَّ يَرْجِعُ أَحَدُنَا إِلَى رَحْلِهِ فِيْ أَقْصَى الْمَدِيْنَةِ وَالشَّمُسُ حَيَّةٌ وَنَسِيْتُ مَا قَالَ فِى الْمَغْرِبِ وَكَاَ
يَسْتَحِبُّ أَنْ يُؤَخِّرَ الْعِشَاءَ الَّتِى تَدْعُوْنَهَا العَتَمَةَ وَكَانَ يَكُرَهُ النَّوْمَ قَبْلَهَا وَالحَدِيْثَ بَعْدَ هَا وَكَانَ
يَنْفَّيِّلُ مِنْ صَلَاةِ الْغَدَاةِ حِيْنَ يَعْرِفُ الرَّجُلُ جَلِيسَهُ يَقْرَءُ بِالسِّتِّيْنَّ إِلَى الْمِائَةِ وَفِي رَوَائَةٍ وَلَّا يُبَالِی پِتَاخِيْرٍ
الحِشَاءِ إِلَى ثُلُثِ اللَّيْلِ وَلَّا يُحِبُّ النَّوْمَ قَبْلَهَا وَالْحَدِيْثَ بَعْدَهَا. (متفق عليه)
587. Sayyiduna Sayyar ibn Salamah wl47, narrated that he and his father went to
(Sayyiduna) Abu Barzah al-Aslami &s abl so). There, his father asked him how
Allah's Messenger Aw,4, leil do used to offer the prescribed salah. He said, "He used
to offer the hajir (which is the noon, zuhr) salah, that you call the first, when the
sun declined. He offered the asr following which one of us could return to his home
at the outskirts of Madinah while the sun continued to shine brightly." And he
forgot what he had said about the maghrib. "And, he preferred to put back the isha
that you call al-atamah. He disliked anyone sleeping before it and conversing after
it. And, he finished the salah of fajr when a man could recognize the sitting next to
him. He recited in it between sixty and one hundred verses." According to a
version, "He did not object to delaying the isha to one-third of the night, and did
not like sleeping before it and conversing after it."1
COMMENTARY: It seems from this hadith that the Prophet w,aleail to offered the salah of
zuhr early in winter, at its initial time, cecause it is proved that, in summer, he delayed the
salah till it was relatively cool.
Atamah is the darkness after the disappearance of the shafaq (redness in the horizon). The
Arabs used to call the salahi of isha as atamah, in the beginning Later, the Prophet lablo
Awy forbade them to call it atamah. He did not like that anyone should indulge in worldly
conversation after isha. The objective is that deeds should be wound up with worship and
remembrance of Allah because sleep is like death.
It is stated in sharah is sunnah (Practice of Holy Prophet) that most of the ulama (Scholars)
regard sleeping before isha as makruh (unbecoming), but some do permit it. Sayyiduna Umar
au ail o) is reported to have slept before isha and some ulama (Scholars) say that it is
allowed to sleep before Isha only in Ramadan. Imam Nawawi atlar, said that if anyor .. Is
overcome by drowsiness and is not likely to miss the salah of isha then it is rox makruh
(unbecoming) for him to sleep before isha.
Some ulama (Scholars) consider conversation after isha to be makruh (unbecoming). Sa'eed
ibn Musayyab sular, used to say, "I think it is better to go to sleep without offering the salah
of isah than to occupied oneself in vain talk and worldly pursuit after it."
Some ulama (Scholars) permit scholarly talk after ishu. They also permit conversation for
necessary and essential things or with family members and guests. (Mulla Ali Qari).
Shaykh Abdul Haq Muhaddith Dahlawi < >> however, said, "Both these things are
allowed. If anyone wishes to sleep before the salah of isha to regain vigour and fight off
lethargy then he is permitted to sleep. Similarly, it is not disallowed to talk after ishsa as
1 Bukhari # 405, Muslim # 235-647, Abu Dawud # 398, Nasa'i # 495, Ibn Majah # 674, Darimi # 1300,
Musnad Ahmad 4-420.

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long as it is necessary and not futile."
(٥٨٨) وَعَنْ مُحَتَّدِ بْنِ عَمْرِو بُنِ الْحُسَنِ بْنِ عَلِيٍّ قَالَ سَأَلْنَا جَابِرَ بْنَ عَبْدِ اللَّهِ عَنْ صَلَاةِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ فَقَالَ كَاتَ يُصَلِى الظُّهْرَ بِالْهَاجِرَةِ وَالْعَصْرَ وَالشَّمْسُ حَيَّةٌ وَالْمَغْرِبَ إِذَا وَجَبَتُ وَالِعِشَاءَ إِذَا أَكْثَرَ
النَّاسُ عَجَلَ وَإِذَا قَلُّوْا أَخَّرَ وَالقُبْحَ بِغَلَيٍ - (متفق عليه)
588. Sayyiduna Muhammad ibn Amr ibn Hasan ibn Ali die all so, narrated that they
صلى الله عليه about the salah of the Prophet رضى الله عنه asked (Sayyiduna) Jabir ibn Abdullah
Aw. He said, "He used to offer the salah of zuhr in the midday heat when the sun had
just passed the meridian, and the asr when the sun was shining bright, and the maghrib
when the time was up (at sunset), and the isha early whenever there were many people,
but late whenever there were few of them. The fajr (was offered) in darkness."1
COMMENTARY: This hadith shows that to allow more people to join the congregation, it is
allowed to postpone the salah from its initial time. Rather, it is mustahab (desirable). The
ulama (Scholars) say that Imam Abu Hanifah atlar> and his followers have not made it
necessary to offer a salah at its initial time because if it is put back to a later time more
people join it, not that they do not regard the initial time as superior. The initial time is
always better but some exigencies make a postponement preferable.
The salah of fajr was held in darkness because the sahabah & au so, engaged in worship all
night and were found in the mosque early in the morning. So, the Prophet alugarcall to led
the salah early to accommodate a large congregation.
However, this hadith does not establish at all that the Prophet , leadl . offered the salah
of fajr in darkness always. If that is so then he had also commanded that the salah of fajr be
offered when the light spreads, and the Hanafis hold that a command is given preference
over an example (or deed).
(٥٨٩) وَعَنْ آَنَسٍ قَالَ كُنَّ إِذَا صَلَّيْنَا خَلْفَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِالظَّهَائِرِ سَجَدُنَا عَلَى ثِيَابِنَا إِثَّقَاءَ الْحَرِّ.
(متفق عليه ولفظه للبخاری)
589. Sayyiduna Anas 4 all go) narrated that when they offered the salah of zuhr
behind the Prophet aluga's and go, they prostrated themselves on their garment to
mitigate the effects of heat.2
COMMENTARY: The Hanafis cite this hadith to prove that one who offers the salah can
make prostration on his own clothing. The Shafi'is do not permit prostration on one's
clothing if that would be in motion when he moves. They say that the sahabah tabla did
not prostrate on the garments that they had on them but they had a piece of cloth spread on
the ground to protect themselves from heat.
This hadith is placed in this chapter to show that the Prophet w,4,leil o offered the zuhr
early too in summer.
1 Bukhari # 565, Muslim # 333-640, Abu Dawud # 397, Nasa'i # 527 (but not mentioned the fajr),
Darimi # 1184, Musnad Ahmad 3-969.
2 Bukhari # 542, Muslim # 191-620, Tirmidhi # 584, Nasa'i # 1116, Ibn Majah # 1116, Ibn Majah # 1033.

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(٥٩٠) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اشْتَدَّ الْحُرُّ فَابْرِدُوْا بِالصَّلَاةِ وَفِىُ
رِوَايَةٍ لِلْبُخَارِيٍّ عَنْ آَبٍ سَعِيدٍ بِالظُُّهُرِ فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ وَاشْتَكَّتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ
رَتٍّ أَكَلَ بَعْفِئْ بَعْضًّا فَأَذَِ لَهَا بِنَفَسَيْنٍ نَفْسْ فِىْ الشِّتَاءِ وَنَفْسْ فِى الْقَيْفِ آَشَدُّ مَاتَّجِدُوْنَ مِنَ الْحُرِّ
وَأَشَدُّ مَا تَّجِدُوْتَ مِنَ الزَّمُهَرِئِرِ مُتَّفَقْ عَلَيْهِ وَفِيْ رِوَايَةٍ لِلْبُخَارِيّ
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .590
said, "When the heat is grave put off the salah till it cools down somewhat." The
version of Bukhari as narrated by Sayyiduna Abu Sa'eed du all so, adds: "at zuhr
because the gravity of the heat is from the breath of hell. The fire complained to its
Lord, 'Parts of me eat other parts, my Lord, So, He permitted it two breaths one in
winter and one in summer. The severest heat and the severest cold that you endure."1
Another version:
(٥٩١) فَأَشَدُّ مَا تَجِدُونَ مِنَ الْحَرِّ فَمِنُ سَمُوْمِهَا وَأَشَدُّ مَا تَجِدُوْنَ مِنَ البَرْدِ فَمِنْ ذمُهَرِ يُرِهَا-
591. "The severest heat you endure is from its hot breath and the severest cold you
endure is from its cold breath."2
COMMENTARY: It is figurative speech that parts of fire consume parts. The flames are so
fierce that they overlap. The breathing is the stretching of the flames outside hell. It is like
an animate exhuming breath.
Hence it is not advisable to offer the salah at such times because it will be difficult to be
attentive to it. Also, humility and submissiveness will be lacking, because of the heat.
Some doubt night arise. So, let us try to clarify them.
First is that we know that intensity of heat and cold results from the earth's orbit and the
position of the sun. How then we can relate it to hell's bursting fire?
(a)
The severity of heat is because of violence in hell, not that the heat itself is
from it. Intensity of heat and cold can be influenced by other things apart from
nearness or distance from the sun. The exhalations of hell can cause it, so to deny it
is contrary to Islamic procedure because it is what the Truthful has conveyed to us.
(b)
The cause of the earth's temperature is its position against the sun and it,
rays. It is not established that the sun is not hell and it is possible that the sur. is the
hell of our planet or universe. The attributes of hell are all found in the sun.
Moreover even if it is established that the sun is not hell then too as a separate
creation we cannot rule its influence on the earth.
Secondly, how can hell complain without having a tongue?
Just as a tongue may have no speech, so too speech need not be dependant on tongue.
Many there are, like animals, that possess a tongue but are deprived of speech. There are
such things that have no tongue but have the power of speech. To deny this possibility is
foolish. It is the creator's doing that He made the tongue speak, the eye to see, and so on,
1 Bukhari 536, 537, Muslim # 185-618, Abu Dawud # 402 (first pout), Tirmidhi # 157 (first pout)
Nasa'i # 500 (first. pout), Ibn Majah # 678, Muwatta Maalik # 28, (Time of salult), Darimi # 1208,
Musnad Ahmad 2-266.
2 Ibn Majah # 4319, Musnad Ahmad 2-277, (not found in Bukhari)

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each limb in distinguished by its ability. So, too, He can give the power of speech to any of
His creation. Some learned people do assert that the heavenly bodies have soul and the
have sense of feeling and perception. Then is speech for fetched?
Thirdly, since hell is lifeless, how does it breath?
The answer is that nothing precludes it from having life. Besides, if it can speak, why can it
not breath on the basis of the same argument?
Fourthly, what does it mean that fire takes a cold breath?
A brief answer for it is that fire refers to its position or place which is hell. One of its stages
is zamharir. (it is hurting cold)
Fifthly, if we go by the meaning of the hadith, the salah of fajr ought to have been
postponed in intense winter, but no such command is given.
The answer is that, in the morning, cold continues to be as severe till the sun rises and if the
salah were put off (for it to mitigate), the time would have expired.
We learn from this hadith, anyway, that it is mustahab (desirable) to offer the zuhr with some
delay, in summer. This is what the sahabah du atl so, did, putting off the zuhr till it was
somewhat coolar. According to a hadith in Bukhari, the sahabah due abl so, postponed it till
the shadow of the hillocks fell on the ground. Obviously, their shadows spread after a very
long time because they were not much high like the towers.
According to some ahadith, the sahabah &we also, proceeded for the salah of zuhr along th4e
shade of the walls which were seven yards high in those days. So walking in their shade
could have been of some benefit only when the sun was fairly low. Some people have
determined the postponement to half of the period in summer. Some of the Shafi'is say that
the cooler time for the salah of zuhr is the time of the zawal. They hold that the salah must
not be postponed to the extent the Hanafis do. They hold that to avoid severe heat, the time
of zawal is the best time to offer the zuhr. Their interpretation is for fetched and contrary to
actual experience.
It is stated in the Hidayah: in cities where the severity of heat is when the sun's shadow is
like one mithl there benefit may be derived from the cool time only when the salah is
offered at one mithl.
SYNOPSIS: There are very many ahadith about offering the salah of zuhr when it is cooler.
They establish that it is better to postpone the zuhr in summer till it is cooler. As for the
hadith of Habbab رضى الله عنه (or Hubab رضى الله عنه) that the Prophet صلى اللهعليه وسلم did not accede to
their request to postpone the zuhr because of the intensity of the heat, they had asked for
putting it off till the very last time. He did not agree because that could have gone beyond
the period of zuhr.
Imam Shafi'i atlar> said that postponing till it is cooler is a concession but only for those
who face difficulty in going to the mosques for the congregational salah. He said that those
who offer their salah by themselves or in a neighbourhood mosque should better offer the
zahr at the initial time, and not put it off.1
This opinion is contrary to the apparent meaning of the hadith and must not be obeyed.2
Imam Tirmidhi !> transmitted a hadith (of Abu Dharr) de atl so): They were travelling
1 Observation after hadith # 157.
2 ibid.

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with the Prophet alugars ail to and were all together. In spite of that, he postponed the salah
till it was cooler. Tirmidhi all ar, said, "Those who advocate the postponement of zuhr
because of severe heat may be followed."1
(because they emulate the sunnah (Practice of Holy Prophet)).
(٥٩٢) وَعَنْ أَنَسٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلّى الْعَصْرَ وَالشَّمْسُ مُرْتَفِعَةٌ حَيَّةٌ فَيَذْهَبُ
الذَّاهِبُ إِلَى الْعَوّالِ فَيَاتِيْهِمْ وَالشَّمْسُ مُرْتَفِعَةٌ وَبَعْضُ الْعَوَالِ مِنَّ المَدِيْنَةِ عَلَى اَرْبَعَةِ آَمْيَالٍ اَوْ نَحْوَهُ.
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Anas .592
offered the salah of asr when the sun was high and shining bright. One could go
up to al-Awali and be there while it was still high. Some of Al-Awal; were four
miles or so from Madinah.2
COMMENTARY: The word awali is the plural of aaliyah. The villages elevated outside
Madinah were called al-Awali The mosque of Banu Qurayzah was there too.
(٥٩٣) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تِلْكَ صَلَاةُ الْمُنَافِقِ يَجْلِسُ يَرْقُبُ الشَّمْسَ حَتَّى إِذَا
إِصْفَرَّتُ وَكَانَتْ بَيْنَّ قَرَنَى الشَّيْطَانِ قَامَـ فَنَقَرَأَرْبَعَّا لَا يَذْكُرُ اللّهَ فِيْهَا إِلَّ قَلِيْلًا - (رواه مسلم)
593. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "It
is the salah of the hypocrite. He sits observing the sun till when it is pale and is
between the two horns of the devil, he stands and hastens through four raka'at, not
mentioning Allah in these, but a little."3
COMMENTARY: 'Hastens through four raka'at is like packing through them as an animal
packs at the seed. There are four raka'at and eight sajdahs in asr. He makes the two
prostration, one upon the other, as though it was one. So the eight are like four sajdahs
(prostrations).
Only asr is mentioned here because it is called the salah al wasta, the midmost salah. But,
every salah has to be offered calmly and with humility.
Mawlana Mazhar atlar> said that if anyone delays the salah of asr till the sun turns pale then
he shows himself as resembling a hypocrite. The hypocrites never care for observing the
salah properly. They only make an outward display to save their skin. They do not need
reward for their salah. Hence, the Muslims must not resemble the hypocrites indeed or
word. They must offer the asr at its proper time.
. (٥٩٤) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلَّذِئْ تَقُوْتُهُ صَلَاةَ الْعَصْرِ فَكَنَّمَا وُتِرَ أَهْلُهُ وَمَا لُهُـ
(متفقعليه)
594. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said,
1 ibid, and # 158.
2 Bukhari # 550, Muslim # 192-621 (without mentioning al Awali), Abu Dawud # 404, followed by
hadith # 405 of Zuhri "al Awali was at two or three mils, or four." Nasa'i # 507, Ibn Majah # 682,
Muwatta Maalik # 10, 11 (Times of salah), Darimi # 1208.
2 Muslin. # 195-672, Abu Dawud # 413, Tirmidhi # 160, Nasa'i # 511, Musnad Ahmad 3-149.

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"He who misses his salah of asr is like one suffering a loss of his family and wealth."1
COMMENTARY: If anyone goes without offering the salah of asr then it is as though he has
gone through a misfortune losing his children, family and property, or some of them. So,
he must fear missing the salah in the same way as he fears for his family and belongings.
Again, only the salah at asr is mentioned because it is the salah al wusta and to miss it is
more sinful than to miss any other salah.
(٥٩٥) وَعَنْ بُرَيْدَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَرَكَ صَلَاةَ الْعَصْرِ فَقَدْ حَبِظَ عَمَلُهُ.
(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Buraydah .595
said, "He who does not offer the salah of asr, his deeds come to naught."2
COMMENTARY: Though this hadith seems to say so, all his deeds do not go in vain. That
happens only to one who dies as an apostate. As for one who neglects the asr, he is
deprived of the reward he would have earned from that salah.
The Hanifi hold that if anyone apostates, then he loses all his deeds, even if he is alive. If
anyone performs the hajj and then apostates, and Allah guides him again to Islam, he will
have to perform hajj once again.
The mu'tazillah say that deeds are washed away even after committing major sins.
Allah knows best.
(٥٩٦) وَعَنْ رَافِعْ بُنِ خَدِيْجٍ قَالَ كُنَّا نُصَلّى الْمَغْرِبَ مَعَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَنْصَرِفُ أَحَدُنَا
وَإِنَّه لَيُبْصِرُ مَوَاقِعَ نَبْلِهِ- (متفق عليه)
596. Sayyiduna Rafi' ibn Khadij &weall so, narrated that when they offered the salah
of maghrib with Allah's Messenger Aw, Ale 4tl do. and as it was over, one of them
could still see the spot where his arrow landed.3
COMMENTARY: He meant to say, "We used to offer the salah of maghrib with the Prophet
Alugole 4tl do in the initial time such that if on returning anyone shot an arrow then he could
see where his arrow landed. In the view of all the scholars, the salah of maghrib should be
offered during its initial time, this being mustahab (desirable).
(٥٩٧) وَعَنْ عَائِشَةً قَالَتُ كَانُوا يُصَلُّوَ الْعَتَمَةَ فِيُمَا بَيْنَّ أَنْ تَغِيُبَ الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ الْأَوَلِ-
(متفق عليه)
597. Sayyidah Ayshah Qeal +, narrated that they used to offer the salah of isha at
such a time as was between the disappearance of the twilight and the first one-third
of the night.4
COMMENTARY: Sayyidah Ayshah tal>, may not have known till then that the Prophet
Alu, ale atl do had disallowed the ward al-atamah for isha. As stated earlier, the approved
1 Bukhari # 552, Muslim # 200-626, Abu Dawud # 414, Tirmidhi # 175, Nasa'i # 479, Ibn Majah # 685,
Darimi # 1230, Muwatta Maalik 21 (Times of Praya) Musnad Ahmad 2-8.
2 Bukhari # 553, Nasa'i # 478, Ibn Majah # 694, Musnad Ahmad 5-349, 350.
3 Bukharı # 559, Muslim # 217-637, Ibn Majah # 687, Musnad Ahmad 4-142.
4 Bukhari, part of lengthy hadith # 864.

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time for Isha is till one third of the night however, it is allowed to offer it before the rise of
dawn. (This is discussed earlier.)
(٥٩٨) وَعَنْهَا قَالَتُ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيُعَلّى القُبْحَ فَتَنْصَرِفُ النِّسَاءُ مُتَلَفِعَاتٍ بِمُرُ
وُطِهِنَّ مَا يُعْرَ فْنَ مِنَ الغَلَسِ - (متفق عليه)
598. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى اللهعليه وسلم used to
offer the salah of fajr and (after it) the women would return covered with their
woolen garments, not being recognized because of the pre-dawn darkness.1
(٥٩٩) وَعَنْ قَتَادَةً عَنْ أَنَسٍ أَكّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَزَيْدَ بْنَ ثَابِتٍ تَسَخَّرًا فَلَتَّا فَرَغَا مِنْ سَخُوْرٍ
هِمَا قَامَ نَِّ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى القَّلوةِ فَصَلَّى قُلْنَا لِإِنَسِ كُمْ كَانَ بَيْنَ فَرَا غِهِمَا مِنْ سَحُورِ هِمَا
وَدُخُوْ لِهِمَا فِيْ القَلْوةِ قَالَ قَدْرَ مَا يَقْرَءُ الرَّجُلُ خَمْسِيْنَ ايَّةً-(رواه البخارى)
599. Sayyiduna Qatadah رحمه الله narrated from Sayyiduna Anas رضى الله عنه that the
Prophet صلى الله عليه وسلم and (Sayyiduna) Zayd ibn Thabit رضى الله عنه had the pre-dawn
meal (before beginning their fast) After finishing their meal, the Prophet 4 tl
what" ,رضى الله عنه stood to offer the salah. And he offered it. They asked Anas وسلم
was the time between their finishing the predawn meal and the beginning of the
salah?" He said, "It was about as much time as it takes a man to recite fifty verses."2
COMMENTARY: Allamah Toor Pushti alar> said that the time suggested here is not for
other Muslims of the Prophet's Au, Ale all do ummah. His deed was according to a direct
Divine command. Moreover, as for as religion is concerned, he was immune to mistake
He could have erred in the least in any religious thing. No one else can .(معصوم عن الخطاء)
attain this station.
(٦٠٠) وَعَنُ آبيٍ ذَرٍ قَالَ قَالَ لِيْ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَيْفَ أَنْتَ إِذَا كَانَتُ عَلَيْكَ أُمَرَاءُ لُمِيْتُوُنَّ
الصَّلاَةَ أَوْ يُؤَخِّرُ وْنَا عَنْ وَقْتِهَا قُلْتُ فَمَا تَامُرُنِيْ قَالَ صَلِّ الصَّلاَةَ لِوَقْتِهَا فَإِنْ آَدْرَكْتَّهَا مَعَهُمْ فَصَلٍّ فَإِنَّمَا
لَكَّ نَافِلٌ۔(رواهمسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Dharr .600
asked him, "How will you behave when the rulers over you will put off the salah or
delay it beyond its time?" He submitted. "What do you command me (to do then)?"
He said, "Offer our salah at its time and if you get it with them, offer it (again). That
will be a supererogatory (salah) for you."3
COMMENTARY: The words (او كانو يوخرون) in the hadith are the sub-narrator's who was
uncertain whether he was told (s) (put off) or (3)}.) (delay). However, they convey
1 Bukhari # 867, Muslim # 232-645, Abu Dawud # 423, Tirmidhi # 153, Nasa'i # 546, Ibn Majah # 669,
Darimi # 1216, Muwatta Maalik 4 (times of salah), Musnad Ahmad 6-178.
2 Bukhari # 576, Musnad Ahmad 3-170.
3 Muslim # 238-648, Abu Dawud # 431, Tirmidhi # 176, Nasa'i (similar) # 859, Ibn Majah # 1256,
Darimi # 1228, Musnad Ahmad 5-169.

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similar meaning.
If a ruler commits this kind of a lethargy, and he cannot be made to see the right thing, the
worshippers will miss the blessings of the initial time or the merit of the congregational
salah. Sayyiduna Abu Dharr رضى الله عنه got the Prophet's صلى الله عليه وسلم ruling on this problem.
He instructed him to offer his own salah at the proper time and again, if he got the
opportunity, he might join the congregation. He would then earn a two-fold reward.
Thus we know that if an imam delays the congregational salah (of zuhr and isha) then any
one may offer his salah individually and again with the imam to earn the blessings of the
initial time and of the congregation. This cannot be done with the fajr, asr and maghrib
because no supererogatory salah is allowed after fajr and asr and supererogatory are never
made up of three raka'at (which is maghrib).
As for the hadith, however, it speaks of necessity because if a person would not offer the
salah with a ruler, he was liable to be taken to task. So, the Prophet Ali, Ale atl Jo did not
specify the command for zuhr and isha alone, for perpetrating the makruh (unbecoming) (or
disliked) is better than allowing mischief and disorder. Moreover, at such times the makruh
(unbecoming) acts are permitted.
The prophet صلى الله عليه وسلم gave these instructions to Abu Dharr رضى الله عنه in advance. It was a
miracle from him informing in advance that such things would happen. Indeed, the rulers .
of Banu Umayyah were guilty of doing this thing. They showed exemplary lethargy in
offering the salah.
(٦٠١) وَعَنْ أَبِ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ آَدْرَكَ رَكْعَةً مِنَ الشُّبْحِ قَبْلَ أَنْ تَطْلُعَ
الشَّمْسُ فَقَدْ أَدْرَكَ الضُّبْحَ وَمَنْ أَدْرَكَ رَكْعَةً مِنَ الْعَصْرِ قَبْلَ أْ تَغْرُبَ الشَّمْسُ فَقَدْ أَدْرَكَ الْعَصْرَ-
(متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .601
Au said, "if a person has offered one raka'ah of the salah of fajr before the sun
rises, then, indeed, he has offered the salah of fajr. And, if he has offered one
raka'ah of asr before the sun sets then, indeed, he has offered the salah of asr."
COMMENTARY: According to this hadith, the salah of both these persons is valid.
However, the ulama (Scholars) differ. Most rule according to the hadith. But, Imam Abu
Hanifah atlar> and his followers hold that while the salah of asr is valid, the salah of fajr will
not be valid if the sun rises while the second raka'ah was yet to be completed. He cites the
other ahadith that disallow salah of any kind, prescribed or supererogatory, at the time of
sunrise or sunset. When two verses of the Qur'an seen to give a contradictory verdict then
the principle of fiqh is that one should resort to the hadith and when two ahadith seem to
differ then one should resort to qiyas (judgment of the scholars).
Qiyas goes by this hadith as for as the salah of asr is concerned but prefers the hadith of
disallowance in regard to the salah of fajr. The reasoning is that at the time of fajr, the entire
period is perfect till sunrise. Hence, when anyone begins to offer a salah before sunrise, it
becomes wajib (expedient) throughout with the attribute of perfection so that like its
inception, its conclusion too should be of a perfect kind, meaning that it should be
completed within its period. But, it is sunrises after one raka'ah, it means that with the
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not met. Therefore, the entire salah becomes void.
As for the salah of asr, it is the opposite of it. The entire period of asr till sunset is not
perfect. As long as the sun does not turn pole, it is the approved or perfect time. After that,
it is makruh (unbecoming) towards the end of the period. So, when one commences the salah
of asr when its period is closing. He will be doing so in as imperfect time, so its being wajib
(expedient) is with the attribute of imperfection. When it ends after sunset, it will not be
defective because it was begun in an imperfect time and it ended in an imperfect time. The
attribute when it became wajib (expedient) was maintained when it was completed.
Imam Shafi'i adlar, said that the ahadith disallowing salah at the time of sunrise sunset and
nisf un nahar pertain to supererogatory salah. No one may offer the optioned salah at these
times, but he can offer the prescribed at these three times. However, it is not so because the
hadith does not specify kind of salah but is general in application. To specify any salah is
contrary to the apparent meaning of the hadith.
Ibn Malik 40 47> said that the first sentence of the hadith means that he who offers one
raka'ah before sunrise of the salah of fajr, gets the period of the salah even though that time
was not reasonable. However, that became proper for the salah because there was enough
time for one raka'ah to be completed definitely. Hence, that salah will be valid for him.
(٦٠٢) وَعَتْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَدْرَكَ أَحَدُكُمْ سَجُدَةً مِنْ صَلَاةِ العَصْرِ قَبْلَ آَنْ
تَغْرُبَ الشَّمْسُ فَلْيُِّقَّ صَلَوْتَهُ وَإِذَا أَدْرَكَ سَجْدَةً مِنْ صَلَاةِ الْتُبْحِ قَبْلَ أَنْ تَطْلُعَ الشَّمُسُ فَلْيُتِقَّ صَلَاتَه.
(رواه البخارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .602
A, said, "When one of you manages to make a sajdah (meaning one raka'ah) of the
salah of asr before the sun sets, let him complete his salah. So, too when he
manages to make a sajdah of the salah of fajr, let him complete his salah."1 .
COMMENTARY: The Hanafi interpret the sentence; 'Let him complete the salah' to mean
that he must redeem the salah. The interpretation of the Shafi'is is as mentioned against the
commentary of the previous hadith # 601.
(٦٠٣) وَعَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ نَسِيَ صَلَاَةً أَوْنَامَ عَنْهَا فَكَفَّارَ تُهَا آَنْ
يُصَلِّيْهَا إِذَا ذَكَّرَهَا وَفِيْ رِوَايَةٍ لَا كَفَّارَةَ لَّهَا إِلَّ ذَلِكَ - (متفق عليه)
603. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who forgets a salah or sleeps through it, his expiation for it is that he should offer it
when he remembers it." Another version has it: "There is no expiation for it but that."2
COMMENTARY: One who forgets or oversleeps must offer the salah on remembering or on
awakening. There is no other expiation as there is in fasting. Ibn Maalik atlar> said that he
1 Bukhari # 556, Nasa'i # 517, Musnad Ahmad 2-399, Muslim (from Ayshah Que & », # 164-609.
2 Bukhari # 597, (whtout separating the two versions and with the verse (Arabic) (20:14), Muslim #
315-684, Tirmidhi (is version) # 178, Abu Dawud # 442, Nasa'i (only for getting) # 613 and so Ibn
Majah # 6596, Darimi # 1229, Musnad Ahmad 3-100.

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must not delay it any more.
(٦٠٤) وَعَنْ آَبٍ قَتَادَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ فِي النَّومِ تَفْوِيْظُ إِنَّمَا التَّقْرِيْظُ فِى
الْيُقْظَةِ فَإِذَا نَسِىَ أَحَدُكُمُ صَلَاةَ أَوْنَامَ عَنْهَا فَلْيُصَلِّهَا إِذَا ذَكَّرَهَا فَإِنْ اللّه تَعَالِى قَالَ وَأَقِمِ الصَّلاَةَ لِذِگُرِئْ۔
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Qatadah .604
said, "There is no offence in sleep. Offence is (committed) only in wakefulness.
Hence, if one of you forgets the salah or sleep through it, let him offer it when he
remember it, for, Allah, the exalted says: (Arabic)
وَأَقِمِ السَّلاَةَ لِذِكْرِىٌ
{And establish salah for my remembrance} (20:14) 1
COMMENTARY: One who sleep is not responsible. But he is responsible while awake so
he should not have slept before offering the salah.
The verse says: "When you remember the salah, it is a means to remember Me, so offer it."
Some people say that (s,su) means "when I remind you the salah, offer it. You are not at fault.'
SECTION II
الفَضل الثَّانِى
(٦٠٥) عَنْ عَلِيّ آَرّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا عَلِىّ ثَلَاثْ لََّ تُؤَخِّرُهَا الشَّلوةُ إِذَا آتَتْ وَالُجْتَازَةُ إِذَا
حَضَرَتْ وَالْأَبِّهُ إِذَا وَجَدْتَّ لَهَا كُفُوًّا- (رواه الترمذى)
605. Sayyiduna Ali رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said to him. "O Ali,
do not postpone three things the salah when it is due, the funeral when it is ready,
and the marriage of an unmarried girl when a suitable match is found for her."2
COMMENTARY: The Prophet صلى الله عليه وسلم advised Sayyiduna Ali رضى الله عنه three things.
When the hour is up, all work must be set aside and salah must be offered.
When the funeral is ready, the funeral salah must be offered and the corpse promptly buried.
Allamah Teebi «il ar, quotes Allamah Ashraf al47> as saying that it means that the funeral
salah may be offered even at such hours as are disapproved (makruh (unbecoming)) for the
salah (like time of sunrise, sunset and zawwal), unless the funeral is there ready before these
times. The same command applies to sajdah tilawah (prostration on reciting the verse that call
for it). Apart from these three hours, the funeral salah and the sajdah tilawah and both proper
at all hours, including before and after the salah of fajr, after the salah of asr, etc.
The third advice is that when a suitable match of the same fraternity is found for an
unmarried woman, their marriage must not be put off. The Arabic word (~Y) (al-ayyim) is
a spouseless woman' whether a virgin or a divorcee or a widow, but Allamah Teebi atlar,
said that Ayyuim is one who has no partner (or mate) and may be a man or a woman, and
the woman may be a virgin or a previously married divorce or widow.
The Arabic word (JA) (kufuw) means that the man should match the woman in (i) descent,
1 Muslim (a lengthy hadith without the verse) # 311-681, Abu Dawud # 437, Tirmidhi # 177, Nasa'i #
615 (without the verse), Ibn Majah # 698, Musnad Ahmad 5-298.
2 Tirmidhi # 171, Musnad Ahmad 1-105, Ibn Majah # 1486.

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(ii) Islam, (iii) freedom, (iv) honesty, (v) wealth and (vi) occupation.
An unfortunate development of the current times to which Muslims must pay attention in
the light of this hadith is that girls are left unmarried for long. Mostly it is done to imitate
alien custom in the name of 'modern times.' Not only is the Prophet ,, leat do command
disobeyed but also the sentiments of the girls are neglected. The result is visible in rempant
sin and adultery and shamelessness. Moreover, remarriage of a divorce and widow is
looked down upon as a stain and defect. In this way, she is punished and consigned to
grief and pain. Her emotions are smothered.
.
As is known, the ahlus sunnah (Practice of Holy Prophet) wa al-jama'ah believe that anyone
who rejects a sunnah (Practice of Holy Prophet) howsoever minute, or ridicules it, becomes an
infidel. It is also known that a woman's marriage is a very important and well-known sunnah
(Practice of Holy Prophet) of the Prophet slu,aleatl Jo. It is emphasized in innumerable ahadith.
However, those who claim to follow Islam and love the Prophet ,, leatl to fail to abide b his
sunnah (Practice of Holy Prophet). Some seek shelter behind their helplessness, some cite
modern customs and some fear the taunts and in these ways let their daughters grow old or
the divorces or window live a life of solitude, depriving themselves of the blessings of the
sunnah (Practice of Holy Prophet). Real wisdom lies in regarding the taunts and criticism as a
blessing, for the good actions of the Prophet ,Aleaile and the pious people have always
been subjected to taunts, but they never stepped back from obeying Allah.
Let us cite an anecdote of a saintly person. He married his daughter to one of his disciples
who was her match. He did not disclose it to his wife. When she learnt of it, she rebuked
him and created difficulties for him. He kept his cool while she lost her cool. He showed
that one should not worry about the scorns of others when doing pious work. If anything is
good, it does not turn bad if another person calls it bad.
Mawlana Shah Abdul Qadir al 47, has cited this hadith in his commentary of the verse
(skyllesil) (and wed the spouseless} (24:32). He has translated the hadith in this way. The
Prophet w, ale atl do said, "O Ali! Be not tardy in doing three things. (i) Observing the
prescribed salah when the time comes for it. (ii) Attending to the funeral once it is there. (iii)
Marrying off a widow when a proper man is found for her. If anyone finds fault with a
widow's remarriage then his faith is (weak, or) lacking. And, if a female and a male slave
are pious, get them married (if you are confident that they will not elapse and desert you).
(٦٠٦) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْوَقْتُ الْأَوَّلُ مِنَ السَّلَاةِ رِضُوَاكُ اللهِ
وَالْوَقْتُ الْآخِرُ عَفُوُ اللَّهِ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .606
said, "There lies in the earliest time of the salah the pleasure of Allah and in the
concluding time His forgiveness."1
COMMENTARY: The earliest time means the earliest approved time. We say this because
the Hanafis observe same salah after a delay, like the fajr and in summer the zuhr. That is
their approved time with a delay from the earliest time.
The final or concluding time is the makruh (disapproved) time, like the sun's change of colour
for the asr salah, or the isha past midnight. This sentence means that the obligation of the
1 Tirmidhi # 172.

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salah is discharged anyway and one is not burdened with a sin for neglecting the salah and
is not punished.
(٦٠٧) وَعَنْ أُمِّ فَرُوَةً قَالَتُ سُئِلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَىُّ الْأَعْمَالِ أَفْضَلُ قَالَ القَّلاَةُ لِأَقَلِ وَقُتِهَا
رَوَاهُ أَحْمَدُ وَ التِّزْ مِذِىُّ وَأَبُودَاوُدَ وَقَالَ التِّرِ مِذِىُّ لَا يُرُوَى الْحَدِيْثُ إِلَّ مِنْ حَدِيْثِ عَبْدِ اللَّهِ بْنِ عُمَرَ الْعُمَرِىّ
وَهُوَ لَيْسَ بِالْقَوِىّ عِنْدَ آَهُلِ الْحُدِئْثِ.
607. Sayyidah Umm Farwah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم was
asked which deed was the most excellent. He said, "To observe salah at the
earliest time for it."1
Tirmidhi said that none but Abdullah ibn Umar Umari narrated this hadith from
Sayyidah Umm Farwah &calls), He is not sound in the eyes of the scholars of hadith.
COMMENTARY: After faith, the most excellent deed is to offer the salah at its earliest
time with the congregation. We have mentioned in the commentary against the hadith #
568 that there are very many ahadith about the most excellent of all deeds and they name
different deeds as the best. Each deed is certainly the best at its place. The excellence is
additional. Each is excellent for its own reason. But salah is definitely the best after faith
and the noblest.
Abdullah ibn Umar Umari belonged to the posterity of Umar Faruq &salsa). This is why he
is called umari. His line of descent is: Abdullah ibn Umar ibn Hafs. Ibn Aasim ibn Umar
(Faruq) ibn al-Khattab. Though Tirmidhi regards the hadith as not strong, other scholars
rate it as sahih.
(٦٠٨) وَعَنْ عَائِشَةً قَالَتُ مَا صَلَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَاَةً لِوَّقْتِهَا الْآخِرِ مَرَّتَيْنِ حَتَّى قَبَضَهُ
اللهُ تَعَالى- (رواه الترمذى)
608. Sayyidah Ayshah q al +, narrated that not even twice did Allah's Messenger
2.delay a salah to its last, concluding time, till he died صلى الله عليه وسلم
COMMENTARY: The Prophet , 4. il do offered the salah at the approved times, not at
the makruh (disapproved) times. However, he did it only once to show that it is permissible
and the people might know that salah can be offered during that time
Sayidah Ayshah رضى الله عنها did not count the salahs that Jibril عليه السلام led him through at their
concluding times. He had taught him closing times too. Aslso She did not count the salah he
offered at the last time of it to teach a man who was enquiring about their times. She did
not count these because they were to teach.
(٦٠٩) وَعَنُ أَبٍ أَيُّوُبَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ أُمَّتِيْ خَيْرٍ أَوْ قَالَ عَلَى الْفِطْرَةِ مَالَمـ
يُؤَخِّرُؤُ الْمَغْرِبَ إِلَى أَنْ تَشْتَبِكَ الُّجُوْمُ رَوَاءُ أَبُوُدَاؤدَ -
609. Sayyiduna Abu Ayyub رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said,
"My ummah will not cease to prosper" or he said, "be on the religion of Islam - as long
1 Musnad Ahmad 5-374, Tirmidhi # 170, Abu Dawud # 426.
2 Tirmidhi # 174, Musnad Ahmad 6-92.

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as they do not postpone the salah of maghrib to such a time as the stars twinkle."1
(٦١٠) وَرَوَاهُ الدَّارِيُّ عَنِ العَبَّاسِ
610. Sayyiduna Ibn Abbas awall so, also narrated that this hadith.2
COMMENTARY: The disapproval is not when the stars are merely seen at the salah of
maghrib, but it is when they are clustered together and glitter brightly. It is then that the
time is makruh (unbecoming). The Prophet alugadoall to led the salah of maghrib with a delay
once to demonstrate that the time of maghrib was till then, otherwise he always led the
maghrib at its initial time.
(٦١١) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ لَا أَنْ أَشْقَّ عَلَى أُمَّتِيْ لَّاَهَرْ هُهُمْ أَنْ
يُؤَخِّرُ ؤُ الْعِقَاءَ إِلى ثُلُثِ اللَّيْلِ آۇنِصْفِه- (رواه احمد والترمذى وابن ماجه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .611
Aw, said, "Had it not distressed my ummah, I would have commanded them to
postpone the salah of isha to third or one-half of the night."3
(٦١٢) وَعَنُ مُعَاذٍ بُنِ جَبَلٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْتِمُوا بِهِذِهِ الصَّلَاةِ فَإِنَّكُمُ قَدْ فُضِّلْتُمُ
بِهَا عَلَى سَائِرِ الْأُمْمِ وَلَمْ تُصَلِّهَا أُمٌَّ قَبْلَكُمُ- (رواه ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Jabal .612
Aw said, "Do put off this salah till it is dark, because through it, you are given
excellence over other ummahs. None of the ummahs before you offered it ever."4
صلى الله عليه led the Prophet عليه السلام COMMENTARY: We have seen in hadith # 583 that Jibril
This is the time of the salah) (لهذا وقت الانبياء من قبلك) through the salah of five times and said وسلم
of the Prophet alugade al to who were before you). This means that the salah of isha was
prescribed for the earlier Prophet diwy ane all to but not their ummahs. It is like the salah of
tahajud that was ford (obligatory) for the Prophet alugarcall to but not for his ummah.
In those words of Jibril عليه السلام the word (لهذا) (this refers to (اسفار) (as far) (when light is well
spread before sunrise) for the salah of fajr. As against the other times, all the Prophets 4,le
JI observed this time for jajr. It was common to them.
(٦١٣) وَعَنِ التُّعْمَانِ بْنِ بَشِيْرٍ قَالَ أَنَا أَعْلَمُ بِوَقُتِ هُذِهِ الصَّلَاةِ صَلوَةِ العِشَاءِ الْآخِرَةِ كَاتَ رَسُوْلُ اللّهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّيْهَا لِمُفُوُطِ الْقَمَرِ لِقَائِئَةٍ - (رواه ابوداؤد والدارمى)
613. Sayyiduna an-Numan ibn Bashir au ail so> narrated, "I know better the time of
this salah, the second isha. Allah's Messenger , 4,labi do offered it at the time the
moon disappeared on its third night."5
1 Abu Dawud # 418.
2 Darimi # 1209, Ibn Majah # 689.
3 Musnad Ahmad 2-350, Tirmidhi # 167, Ibn Majah # 691.
4 Abu Dawud # 419, Darimi # 1211, Tirmidhi # 165, Nasa'i # 529, Musnad 4-270.
5 Abu Dawud # 419, Darimi # 1211, Tirmidhi # 166, Nasa'i # 529, Musnad Ahmad 4-270.

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COMMENTARY: The moon sets on the third (of the lunar month) at about one fifth of the'
night. Thus, this hadith too calls for delaying the salah of Isha, it being mustahab (desirable).
The salah of isha is called the second because maghrib is sometimes called the first isha.
(٦١٤) وَعَنْ رَافِعِ بُنِ خَدِيْجٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَسْفِرُوا بِالفَجُرِ فَإِنَّهُ أَعْظَهُ لِلْآَجُرِ.
رَوَاهُ التِّرِمِذِىُّ وَأَبُوْدَاؤدَ وَالدَّارِيُّ وَلَّيْسَ عِنْدَ النِّسَائِى فَإِنَّهُ أَعْظَهُ لِلْآَجُرِ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Rafi' ibn Khadij .614
Alwy said, "Offer the salah of fajr in good light. It is a means of great reward."1
COMMENTARY: The apparent words of the hadith are that the salah of fajr should be
offered in good light. Hence the apparent ruling of the Hanafis conforms with it that the
salah of fajr should begin and end in good light.
However, Imam Tahawi alar> who is an illustrous scholar of the Hanafi school of thought
said that while the salah of fajr must begin in aghlas (darkness), it may end in asfar (good
light) by resorting to a lengthy recital. By the time the salah ends, there would be a good
light overhead. The ulama (Scholars) say that this interpretation of Imam Tahawi is
excellent and it reconciles all ahadith.
These ahadith are reconciled for another reason which is another hadith. It is narrated in the
Sharah us Sunnah (Practice of Holy Prophet). We learn from it that whether is responsible for
it. It is better to offer this salah in darkness during winter but in good light during summer.
The words of the hadith are:
قَالَ مُعَاذْ بَعَثَنِى رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى لْيَمَنِ فَقَالَ إِذَا كَانَ فِ الشِّتَاءِ فَغَلْسُ بِالفَجُرِ وَآَطِلٍ
القِرَآءَّ قَدْرَ مَا يُطِيْقُ النَّاسُ وَلَّا تُمِلَّهُمُ وَإِذَا كَانَ فِى الشَّيْفِ فَاسْفِرْ بِالفَجُرِ فَإِنَّ اللَّيْلَ قَصِيْرٌ وَالنَّاسُ
نِيَّامْ فَآَ مُهِلُهُمُ حَتّى اَدرَكُوا يَعنى القَلوق۔
Sayyiduna Mu'adh رضى اللهعنه narrated that Allah's Messenger صلى الله عليه وسلم sent him to
yemen and said, "When it is winter, offer the fajr in darkness and prolong the
recital to the extent that the people are not burdened and not restless. And when it
is summer, offer the fajr in good light, because, night are short and the people sleep
(long). So give them time so that they may get to it, meaning the salah."
The limit of asfar, or good light, in the sight of the Hanafis is that there should remain (after
the salalı) so much time will sunrise that the masnun2
recital could be made during that time (which is forty sixty or one hundred verses) in tartil.
If there arises a need to make a fresh ablution after the salah that could be made and the
salah might be repeated in the foregoing manner.3
SECTION III
الفصل الثَّالِثْ
(٦١٥) عَنْ رَافِعِ بُنِ خَدِيْجٍ قَالَ كُثَّا نُقَلّى العَصْرَ مَعَ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ بُنُحرِ الْجُزُوُرُ
1 Tirmidhi # 154, Abu Dawud # 424, Nasa'i # 547, Ibn Majah # 672, Musnad Ahmad 4-142, Darimi #
1217.
2 The Prophet's practice on which something is based.
3 A manner of reciting the Quran with pauses and correct diction.

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فَتُقْسَمُ عَشْرَ قِسَمِ ثُزَّ تُطْبَخٌ فَتَأْكُلُ لَمَّا نَضِيجًا قَبْلَ مَخِيْبِ الشَّمْسِ- (متفق عليه)
615. Sayyiduna Rafi ibn Khadij weil so, narrated that they would offer the salah
of asr with Allah's Messenger alu, ade ail to then a camel would be slaughtered,
divided it into ten portions and cooked. Then they would eat the well-done meat
before the sun disappeared. 1
COMMENTARY: It seems from this hadith that the salah of asr was offered early, say when
the shadow was one mithl (of the height of the subject), or a little thereafter. This is the
ruling of the three imams allar> and the two companions of Imam Abu Hanifah atlar, and
according to one of his rulings, too. Some of his followers have ruled on these lines.
However, the better known ruling of Imam Abu hanifah atlar, is that asr begins when
shadows are two mithls and this hadith is explained. On this basis, that perhaps this
happens in summers when days are longer. Moreover, Ibn Hamman alar, has written in
the exposition (+) to the Hidaya that if the salah of asr is offered before the sun's colour
changes then, in the time till the sunset, the actions mentioned in the hadith may be
completed very easily. Those who have observed adept cooks prepare meals for the amirs
and ruler during a journey will know that this thing is not far fetched.
(٦١٦) وَعَنْ عَبْدِ اللَّهِ بْنِ حُمَّرٍ قَالَ مَكَثَّنَا ذَاتَ لَيْلَةٍ تَنْتَظِرُ رَسُولَ اللُّهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الْعِشَاءِ
الْآخِرَةِ فَخَرٌَ إِلَيْنَا حِيْنَ ذَهَبَ ثُلُتُّ اللَّيْلِ أَوْبَعْدَهُ فَلَا نَدْرِئُ أَشَى شَخَلَهُ فِيْ آَهْلِهِ أَوْغَيْرُ ذُلِكَ فَقَالَ حِيْنَ
خَرَجْ إِنَّكُمْ لَتَنْظُرُوْنَ صَلَاَةٌّ مَا يَنْتَظِرُهَا آَهْلُ دِئْنٍ غَيْرُكُمْ وَلَو لَا آَنْ يَشْقُلَ عَلَى أُمَّتِى لَصَلَّيْتُ بِهِمُ هذِهِ
السَّاعَةَ ثُمَّ أَمَرَ الْمُؤَذِّنَ فَأَقَّامِ القَّلوةَ وَصَلَّى- (رواه مسلم)
616. Sayyiduna Abdullah ibn Umar Awall so, narrated that one night they stayed (in
the mosque) awaiting Allah's Messenger alu, are all to for the salah of isha, the
second, till he came out to them when one third of the night had passed, or after
that. They could not sunrise what had kept him back his family or some other
affair. He said on coming out, "Surely, you await a salah that adherents of any
religion other than your's did never await. Had it not burdened my ummah, I would
have offered this salah with them at this time." Then he commended the mu'adhin
and the iqamah was called and he led the salah.2
COMMENTARY: He said that none besides them awaited the salah of isha, be they Jews
Christians, because this salah is prescribed specifically for this ummah. He said, "The more
you wait for it though it is your time for rest and you may distress yourselves, the more
reward you will earn.
The hadith is proof that the salah of isha is best offered when a third of the night is over.
Imam Abu Hanifah war> ruled accordingly. However, the Prophet w, eatl . offered this
salah at its initial time if the majority of the sahabah de all so, had gathered at that time.
Those of them assembled at a later hour, they offered it with a delay. In the light of this, the
1 Bukhari # 2485, Muslim # 198-625, Musnad Ahmad 4-143.
2 Muslim # 220-639, Abu Dawud # 420, Nasa'i # 537.

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ruling of Imam Ahmad is that the worshipper who come together at the initial time, may
offer isha as they come, but those who arrive later on, may pray later.
(٦١٧) وَعَنْ جَابِرٍ بُنِ سَمُرَةَ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلّى الشَّلَوَاتِ نَحُواً مِنْ صَلَاتِگُهُ
وَكَانَ يُؤَخِّرُ الْعَتَمَةَ بَعْدَ صَلَاتِكُمُ شَيْئًا وَكَانَ يُخَفِّفُ الصَّلاَةَ- (رواه مسلم)
617. Sayyiduna Jabir Samurah lar, said (to his listeners). "Allah's Messenger 4,labi
Aw, generally offered the salahs around (the times of) your salahs except that he put
back al-atamah (the isha) somewhat after your time, and he made it a light salah."1
COMMENTARY: Sayyiduna Jabir die abl (so) used the word al-atamah for isha perhaps
because he may not have learnt of the prohibition on its use. Or because this name was
previously known and the people were familiar with it, so he used it.
The hadith is another evidence that it is better and mustahab (desirable) to offer the salah of
isha at a delayed hour.
Making it a light salah is that the Prophet Alu, Ale atl Jo recited short surahs in the salah of
isha. Ibn Hajar said that he recited short surahs when he led the congregation and it
included weak people. This statement is made to mean that he did it often because it is also
known that the recited surah al-Araf in the salah of maghrib in its two raka'at. I say that
even these lengthy surahs recited by him did not distress the worshippers. The sahabah o
que atl were overwhelmed when he led the salah and did not realize how lengthy a recital he
made. The some things could not be said of another imam.
(٦١٨) وَعَنْ أَبٍ سَعِيْدٍ قَالَ صَلَّيْنَا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ العَتَمَةِ فَلَمْ يَخْرُجُ حَتَّى مَفِى نَخُوْ مِنْ
شَطْرِ اللَّيْلِ فَقَالَ خُذُوا مَقَاعِدَ كُمْ فَأَخَذْنَا مَقَاعِدَنَا فَقَالَ إِّ النَّاسَ قَدْ صَلَّوْ وَآَخَذُوْا مَضَاجِعَهُمْ وَإِنَّكُمُ لَنْ
تَزَالُوا فِيْ صَلَاةٍ مَا انْتَظَّرْ تُمُ الصَّلاَةَ وَلَوْلَا ضَعْفُ الضَّحِيْفِ وَسَقُمُ السَّقِيْمِ لَآَ خَّرْتُ هذِهِ القَّلْوَةَ إِلَى شَطْرِ اللَّيْلِ۔
(رواهابوداودوالنسائى)
618. Sayyiduna Abu Sa'eed wall so> narrated that they used to offer the salah of al-
atamah with Allah's Messenger A,4let Jo and (one night) he did not come out till
about half of the night had passed. He said, "Assume your seats." So, they took
their seats. He said, "I'ne people have offered the salah and went to their beds
while you continue to be counted in the salah till you wait for it. Had it not been for
the weakness of the weak and illness of ill, I surely would have put off this salah
till the middle of the night."2
COMMENTARY: Previously, we have read the Prophet's alugade all to saying that non-
Muslims do not wait for the salah of isha. So the words of the hadith, "Other people have
offered the salah and went to their beds" refers to those people of other religions. They have
offered their prayer of the evening and retired. But Muslims are singularized with the
honour of waiting for the isha, So, Allah will reward them for their perseverance and wait.
Each moment of their wait will be counted as worship, as occupied in salah.
1 Muslim # 227-643, Musnad Ahmad 5-105.
2 Abu Dawud # 422, Nasa'i # 538, Ibn Majah # 693, Musnad Ahmad 3-5.

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Or, it could mean that Muslims of other neighbourhood have offered their salah and gone
to sleep. So, they who waited will get more reward then the others.
Anyway, it is allowed to delay the salah of isha to midnight. Rather, it is better and mustahab
(desirable) as a worship.
(٦١٩) وَعَنْ أُيِّ سَلَمَةً قَالَتْ كَاتَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ اشَدَّ تَعْجِيلًا لِلّهْرِ مِنْكُمْ وَأَنْتُمْ أَشَدَّ
تَهُچِيْلًالِلُعَضْرِمِنْهُ-(رواه أحمد والترمذى)
619. Sayyidah Umm salamah &sabl so, narrated (to the people), "Allah's Messenger
Alwy dle all to advanced the salah of zuhr more than you do. But, you offer the asr
earlier then he did."1
COMMENTARY: Sayyiah Umm salamah 4wallso) wished to exhort the people to abide by the
sunnah (Practice of Holy Prophet) . There is blessing in it. This hadith is evidence that if the salah
of asr is postponed, it is mustahab (desirable). This is what Imam Abu Hanifah atlas, did.
(٦٢٠) وَعَنْ أَنَسٍ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ الْحُّ ابْرَدَ بِالصَّلاةِ وَإِذَا كَانَ الْبَرُدُ
عَجَّلَ- (رواه النسائى)
صلى الله عليه narrated that it was not, Allah's Messenger رضى الله عنه Sayyiduna Anas .620
Aw, put off the salah (of zuhr) some what till it was cooler. When it was cold
(wheather) he brought it forward. 2
COMMENTARY: The hadith removes the confusion about the time of the salah of zuhr.
Some ahadith say that the Prophet , lailo observed it early and some that he delayed
it, but this clarifies the varying times in summer and winter.
(٦٢١) وَعَنْ عُبَّادَةً بْنِ الشَّامِتِ قَالَ قَالَ لِ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّهَا سَتَكُوْجُ عَلَيْكُمْ بَعْدِى
أُمَرَاءُ يَشْغَلُهُمْ اشْيَاءُ عَنِ الصَّلاةِ لِوَقْتِهَا حَتَّى يَذْهَبَ وَقْتَهَا فَضَلُوا الصَّلاَةَ لِوَقْتِهَا فَقَالَ رَجُلْ يَا رَسُولَ اللَّهِ
اُصَلِئْ مَعَهُمُ قَالَ نَعَمُ-(رواه ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Ubadah ibn Samit .621
Aw, said to him, "There will be over you, after me, such rulers, whom (different)
things will occupy from (offering) the salah at their scheduled time till that will
expire. So, do observe the salah at their times." Someone asked, "O Messenger of
Allah, shall I Offer the salah with them?" He said, "Yes!"3
(This because they would get more reward and save themselves from disobeying
the rulers and earning their wrath.)
. (٦٢٢) وَعَنْ قَبْصَةً بُنٍ وَقَّاصٍ قَالَ قَالَ رَسُولَ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ يَكُوُْ عَلَيْكُمْ أُمَرَاءُ مِنْ بَعْدِىٌ
يُؤَخِّرُونَ الصَّلاَةَ فَهِىَ لَكُمْ وَهِىَ عَلَيْهِمْ فَضَلُّوا مَعَهُمْ مَا صَلَّوا الْقِبْلَةَ- (رواه ابوداؤد)
1 Tirmidhi # 619, Musnad Ahmad 6-289.
2 Nasa'i # 499.
3 Abu Dawud # 433, Musnad Ahmad 6-7.
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622. Sayyiduna Qabisah ibn Waqqas usail se narrated that Allah's Messenger wild
Aw,ale said, "There will be over you rulers, after me, who will delay the salah. This
will be in your favour but against them. So, offer the salah with them as long as
they offer the salah facing the qiblah."1
COMMENTARY: If you offer the salah at mustahab (desirable) time and again with the ruler,
the second salah will be supererogatory. You will get much reward. If you do not offer the
salah by yourself but only with the ruler, then you will not be questioned because you
cannot help offering it with him otherwise you will face his wrath. It will be against the
rulers because they deliberately delayed the salah.
(٦٢٣) وَعَنُ عُبَيْدِ اللّهِ بْنِ عَدِيٍّ بُنِ الْخِيَارِ أَنَّهُ دَخَلَ عَلى مُقْمَانَ وَهُوَ مَحْضُوُرْ فَقَالَ إِنَّكَ إِمَامٌ عَامَّةٍ وَنَزَّلَ
بِكَ مَا تَزِى وَيُصَلّى لَنَا إِمَامُ فِتْنَةٍ فَنَتَحَرَُّ فَقَالَ الصَّلَاةُ أَحْسَنُ مَا يَعْمَلُ النَّاسُ فَإِذَا أَحْسَنَ النَّاسُ فَأَحْسِنُ
مُعَهُمْ وَإِذَا أَسَاءُوْا فَاجْتَنِبُ إِسَاءَ تَهُمُ - (رواه البخارى)
623. Sayyiduna Ubaydullah ibn Adi ibn al-Khiyar &sail so) narrated that he visited
(Sayyiduna) Uthman & able> when he was besieged and said to him, "you are the
imam of all of us. You see what has be fallen you. The imam of the rebels leads the
salah. We fear we will commit sin if we follow him." He said, "The salah is the best
of the deeds done by the people. So when they do good, you too do good with them
but when they commit wrong, refrain from their evil."2
COMMENTARY: The name of the leader of the rebels was kinanah ibn Bashir Uthman also
44 advised his visitor to join the people in their good deeds, but to keep away from their evil
deeds. To offer the salah is a pius deed, so there is no sin in offering it behind a rebel leader.
These words of Uthman us all (so) speak high of his fairness and just nature and of his
kindness. At a time when the rebels had confined him within his home and caused hirn
immense hardship, he did not grudge them their piety and did not avenge them. These
words also prove that salah may be offered behind every pious or wicked men. It is
permitted and the ahl us-sunnah (Practice of Holy Prophet) wa al-jam'h stand by it.
CHAPTER - IV
بَابُ فَضَائِلِ الصَّلُوةِ
THE MERITS OF SALAH
(٦٢٤) عَنْ حُمَارَةً بُنِ رُوَيْبَةً قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَنْ يَلِجَّ النَّارَ آَحَدْ صَلَّى
قَبْلَ طْلُوْعِ الشَّمْسِ وَقَبْلَ غُرُوُبِهَا يَحْنِى الْفَجُرَ وَالعَصْرَ- (رواه مسلم)
624. Sayyiduna Umarah 3 ibn Rawaynah de atl (so) narrated that he heard Allah's
Messenger w,4, leil to say. "No one who offers the salah before sunrise and before
1 Abu Dawud # 434.
2 Bukhari # 695.
3 He belonged to the tribe Banu Jathm ibn Thaqif.