CIF INTERNATIONAL ASSOCIATION

العقيدة الإسلامية الصحيحة

 

 

 

 

 

 JAMI AT-TIRMIDHI

 

  VOLUME (1.3)

  

BOOK # 2 - PRAYER

كتاب الصلاة

 

CHAPTER (1)

باب مَا جَاءَ فِي مَوَاقِيتِ الصَّلاَةِ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏ ‏

What has been related about prescribed times for Salat from the Prophet (صلى الله عليه و آله وسلم)

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 001
 
حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ، عَنْ حَكِيمِ بْنِ حَكِيمٍ، وَهُوَ ابْنُ عَبَّادِ بْنِ حُنَيْفٍ أَخْبَرَنِي نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ، قَالَ أَخْبَرَنِي ابْنُ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ أَمَّنِي جِبْرِيلُ عَلَيْهِ السَّلاَمُ عِنْدَ الْبَيْتِ مَرَّتَيْنِ فَصَلَّى الظُّهْرَ فِي الأُولَى مِنْهُمَا حِينَ كَانَ الْفَىْءُ مِثْلَ الشِّرَاكِ ثُمَّ صَلَّى الْعَصْرَ حِينَ كَانَ كُلُّ شَيْءٍ مِثْلَ ظِلِّهِ ثُمَّ صَلَّى الْمَغْرِبَ حِينَ وَجَبَتِ الشَّمْسُ وَأَفْطَرَ الصَّائِمُ ثُمَّ صَلَّى الْعِشَاءَ حِينَ غَابَ الشَّفَقُ ثُمَّ صَلَّى الْفَجْرَ حِينَ بَرَقَ الْفَجْرُ وَحَرُمَ الطَّعَامُ عَلَى الصَّائِمِ ‏.‏ وَصَلَّى الْمَرَّةَ الثَّانِيَةَ الظُّهْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ لِوَقْتِ الْعَصْرِ بِالأَمْسِ ثُمَّ صَلَّى الْعَصْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ ثُمَّ صَلَّى الْمَغْرِبَ لِوَقْتِهِ الأَوَّلِ ثُمَّ صَلَّى الْعِشَاءَ الآخِرَةَ حِينَ ذَهَبَ ثُلُثُ اللَّيْلِ ثُمَّ صَلَّى الصُّبْحَ حِينَ أَسْفَرَتِ الأَرْضُ ثُمَّ الْتَفَتَ إِلَىَّ جِبْرِيلُ فَقَالَ يَا مُحَمَّدُ هَذَا وَقْتُ الأَنْبِيَاءِ مِنْ قَبْلِكَ ‏.‏ وَالْوَقْتُ فِيمَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَبُرَيْدَةَ وَأَبِي مُوسَى وَأَبِي مَسْعُودٍ الأَنْصَارِيِّ وَأَبِي سَعِيدٍ وَجَابِرٍ وَعَمْرِو بْنِ حَزْمٍ وَالْبَرَاءِ وَأَنَسٍ ‏.‏

Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that  the Prophet (صلى الله عليه و آله وسلم) said : Jibril (عليه السلام) led me (in Salah) twice at the House. So he prayed Zuhr the first time when the shadow was similar to (the length of) the strap a sandal. Then he prayed Asr when everything was similar (to the length of) its shadow. Then he prayed Maghrib when the sun had set and the fasting person breaks fast. Then he prayed Isha when the twilight had vanished. Then he prayed Fajr when Fajr (dawn) began, and when eating is prohibited for the fasting person.
 
The second time he prayed Zuhr when the shadow of everything was similar to (the length of) it, at the time of Asr the day before. Then he prayed Asr when the shadow of everything was about twice as long as it. Then he prayed Maghrib at the same time as he did the first time. Then he prayed Isha, the later one, when a third of the night had gone.
 
Then he prayed Subh when the land glowed. Then Jibril (عليه السلام) turned towards me and said: "O (Prophet) Muhammad (صلى الله عليه و آله وسلم)! These are the times of the Prophets before you, and the (best) time is what is between these two times."
 
Imam Tirmidhi said, there are narrations on this topic from Abu Hurairah, Buraidah, Abu Musa, Abu Masud al-Ansari, Abu Sa'id, Jabir, Amr bin Hazm, al-Bara and Anas (رضئ اللہ تعالی عنہم) ."
 
 
Jabir bin Abdullah (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : 'Jibril (عليه السلام) led me (in Salah)'. He mentioned something similar to the Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ) (above) in meaning, but he did not mention : 'At the time of Asr the day before.'
 
Imam Tirmidhi said, this Hadith is Hasan Sahih Gharib.  He said, the Hadith of Jabir (رضئ اللہ تعالی عنہ) about the times of the prayers has been reported by Ata bin Abi Rabah, Amr bin Dinar and Abu az-Zubair from Jabir bin Abdullah (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم) in a manner similar to that of Wahb bin Kaisan (a narrator of this Hadith) from Jabir (رضئ اللہ تعالی عنہ), from the Prophet (صلى الله عليه و آله وسلم).  Imam Tirmidhi  said, the Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ) is Hassan (Sahih). Muhammad said : the most correct thing about the times of the prayers is the Hadith of Jabir (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم) .
 
 
 

CHAPTER

باب مِنْهُ ‏ ‏

Something else about the timing of the Salah

 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنَّ لِلصَّلاَةِ أَوَّلاً وَآخِرًا وَإِنَّ أَوَّلَ وَقْتِ صَلاَةِ الظُّهْرِ حِينَ تَزُولُ الشَّمْسُ وَآخِرَ وَقْتِهَا حِينَ يَدْخُلُ وَقْتُ الْعَصْرِ وَإِنَّ أَوَّلَ وَقْتِ صَلاَةِ الْعَصْرِ حِينَ يَدْخُلُ وَقْتُهَا وَإِنَّ آخِرَ وَقْتِهَا حِينَ تَصْفَرُّ الشَّمْسُ وَإِنَّ أَوَّلَ وَقْتِ الْمَغْرِبِ حِينَ تَغْرُبُ الشَّمْسُ وَإِنَّ آخِرَ وَقْتِهَا حِينَ يَغِيبُ الأُفُقُ وَإِنَّ أَوَّلَ وَقْتِ الْعِشَاءِ الآخِرَةِ حِينَ يَغِيبُ الأُفُقُ وَإِنَّ آخِرَ وَقْتِهَا حِينَ يَنْتَصِفُ اللَّيْلُ وَإِنَّ أَوَّلَ وَقْتِ الْفَجْرِ حِينَ يَطْلُعُ الْفَجْرُ وَإِنَّ آخِرَ وَقْتِهَا حِينَ تَطْلُعُ الشَّمْسُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ‏.‏ قَالَ أَبُو عِيسَى وَسَمِعْتُ مُحَمَّدًا يَقُولُ حَدِيثُ الأَعْمَشِ عَنْ مُجَاهِدٍ فِي الْمَوَاقِيتِ أَصَحُّ مِنْ حَدِيثِ مُحَمَّدِ بْنِ فُضَيْلٍ عَنِ الأَعْمَشِ وَحَدِيثُ مُحَمَّدِ بْنِ فُضَيْلٍ خَطَأٌ أَخْطَأَ فِيهِ مُحَمَّدُ بْنُ فُضَيْلٍ ‏.‏ حَدَّثَنَا هَنَّادٌ حَدَّثَنَا أَبُو أُسَامَةَ عَنْ أَبِي إِسْحَاقَ الْفَزَارِيِّ عَنِ الأَعْمَشِ عَنْ مُجَاهِدٍ قَالَ كَانَ يُقَالُ إِنَّ لِلصَّلاَةِ أَوَّلاً وَآخِرًا فَذَكَرَ نَحْوَ حَدِيثِ مُحَمَّدِ بْنِ فُضَيْلٍ عَنِ الأَعْمَشِ نَحْوَهُ بِمَعْنَاهُ ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that : Allah's Apostle (صلى الله عليه و آله وسلم) said : "Indeed for (the time of) Salah (there is a) beginning and an end. The beginning of the time for the Zuhr prayer is when the sun passes the zenith, and the end of its time is when the time for Asr enters. The beginning of the time for the Asr  is when its time enters, and the end of its time is when the sun yellows (turns pale). The beginning of the time of Maghrib is when the sun is set, and the end of its time is when the twilight has vanished (the horizon is invisible because of darkness). The beginning of the time for Isha, the later one, is when the horizon has vanished, and the end of its time is when the night is at its half. The beginning of the time for Fajr is when Fajr begins, and its end is when the sun rises.
 
There is something on this topic from Abdullah bin Amr.  Imam Tirmidhi said, I heard Muhammad saying : The Hadith of Al-Amash from Muhajid about the times (for the prayers) is more correct than the Hadith of Muhammad bin Fudail from al-Amash.  And the Hadith of Muhammad bin Fudail is incorrect.  Muhammad bin Fudail was mistaken in it.
 
Hannad narrated to us, Abu Usamah narrated to us, from Abu Ishaq al-Fazari, from al-Amash from Mujahid that he said : It would be said : Indeed for (the time of) salah, there is a beginning and an end, and he mentioned something similar in meaning to the Hadith of Muhammad bin Fudail from al-Amash.
 
 
 

CHAPTER

باب مِنْهُ ‏ ‏
Something else about the timing of the Salah
 

حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، وَالْحَسَنُ بْنُ الصَّبَّاحِ الْبَزَّارُ، وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى الْمَعْنَى، وَاحِدٌ، قَالُوا حَدَّثَنَا إِسْحَاقُ بْنُ يُوسُفَ الأَزْرَقُ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ، عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ أَتَى النَّبِيَّ صلى الله عليه وسلم رَجُلٌ فَسَأَلَهُ عَنْ مَوَاقِيتِ الصَّلاَةِ فَقَالَ ‏"‏ أَقِمْ مَعَنَا إِنْ شَاءَ اللَّهُ ‏"‏ ‏.‏ فَأَمَرَ بِلاَلاً فَأَقَامَ حِينَ طَلَعَ الْفَجْرُ ثُمَّ أَمَرَهُ فَأَقَامَ حِينَ زَالَتِ الشَّمْسُ فَصَلَّى الظُّهْرَ ثُمَّ أَمَرَهُ فَأَقَامَ فَصَلَّى الْعَصْرَ وَالشَّمْسُ بَيْضَاءُ مُرْتَفِعَةٌ ثُمَّ أَمَرَهُ بِالْمَغْرِبِ حِينَ وَقَعَ حَاجِبُ الشَّمْسِ ثُمَّ أَمَرَهُ بِالْعِشَاءِ فَأَقَامَ حِينَ غَابَ الشَّفَقُ ثُمَّ أَمَرَهُ مِنَ الْغَدِ فَنَوَّرَ بِالْفَجْرِ ثُمَّ أَمَرَهُ بِالظُّهْرِ فَأَبْرَدَ وَأَنْعَمَ أَنْ يُبْرِدَ ثُمَّ أَمَرَهُ بِالْعَصْرِ فَأَقَامَ وَالشَّمْسُ آخِرَ وَقْتِهَا فَوْقَ مَا كَانَتْ ثُمَّ أَمَرَهُ فَأَخَّرَ الْمَغْرِبَ إِلَى قُبَيْلِ أَنْ يَغِيبَ الشَّفَقُ ثُمَّ أَمَرَهُ بِالْعِشَاءِ فَأَقَامَ حِينَ ذَهَبَ ثُلُثُ اللَّيْلِ ثُمَّ قَالَ ‏"‏ أَيْنَ السَّائِلُ عَنْ مَوَاقِيتِ الصَّلاَةِ ‏"‏ ‏.‏ فَقَالَ الرَّجُلُ أَنَا ‏.‏ فَقَالَ ‏"‏ مَوَاقِيتُ الصَّلاَةِ كَمَا بَيْنَ هَذَيْنِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ صَحِيحٌ ‏.‏ قَالَ وَقَدْ رَوَاهُ شُعْبَةُ عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ أَيْضًا ‏.‏
 
Sulaiman bin Buraidah (رضئ اللہ تعالی عنہ) narrated that his father said : A man came to the Prophet (صلى الله عليه و آله وسلم) to ask him about the times for Salah. So he said : 'Stay with us, In sha Allah.'  So he ordered Bilal (رضئ اللہ تعالی عنہ) to call the Iqama when Fajr began, then he ordered him to call the Iqama when the Sun passed the zenith, then he prayed Zuhr. Then he ordered him to call the Iqamah to pray Asr while the sun was elevated and white. Then he ordered him (to call the Iqamah for) Maghrib when the (top) edge of the sun had set. Then he ordered him to call the Iqamah for Isha when the horizon (twilight) had vanished. Then he ordered him in the morning (to give the call for Fajr prayer), when the light of Fajr glowed. Then he ordered (him to call the Iqamah for) Zuhr, so he waited well until it had cooled. Then he ordered (him to call the Iqamah for) Asr, so he calIed the Iqamah while the sun was later in its position than what it was (the day before). Then he ordered him to delay Maghrib until right before the twilight had disappeared. Then he ordered (him to call the Iqamah for) Isha, so he called the Iqamah when a third of the night had passed. Then he (the Prophet ﷺ) said : 'Where is the one who asked of the Salah are between these two.
 
Imam Tirmidhi said, this Hadith is Hasan Gharib Sahih.  (He said), it was reported by Subah, from al-Qamah bin Marthad (a narrator of this Hadith) as well.
 
 
 

CHAPTER (2)

باب مَا جَاءَ فِي التَّغْلِيسِ بِالْفَجْرِ ‏ ‏

What has been related about praying Fajr in the dark (of the dawn)

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 005
 
حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكِ بْنِ أَنَسٍ، قَالَ وَحَدَّثَنَا الأَنْصَارِيُّ، حَدَّثَنَا مَعْنٌ، حَدَّثَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، قَالَتْ إِنْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم لَيُصَلِّي الصُّبْحَ فَيَنْصَرِفُ النِّسَاءُ قَالَ الأَنْصَارِيُّ فَيَمُرُّ النِّسَاءُ مُتَلَفِّفَاتٍ بِمُرُوطِهِنَّ مَا يُعْرَفْنَ مِنَ الْغَلَسِ ‏.‏ وَقَالَ قُتَيْبَةُ مُتَلَفِّعَاتٍ ‏.‏ قَالَ وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَأَنَسٍ وَقَيْلَةَ بِنْتِ مَخْرَمَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَوَاهُ الزُّهْرِيُّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ نَحْوَهُ ‏.‏ وَهُوَ الَّذِي اخْتَارَهُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم مِنْهُمْ أَبُو بَكْرٍ وَعُمَرُ وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ وَبِهِ يَقُولُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ يَسْتَحِبُّونَ التَّغْلِيسَ بِصَلاَةِ الْفَجْرِ ‏.‏
 
Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) would pray Subh (at such time that) the women would leave (after the prayer).  Al-Amari (one of the narrators said) the women will pass wrapped in their Mirts and they would not be recognizable due to the darkness. And Qutaibah said : 'covered.' (instead of  'wrapped'.)
 
There are narrations on this topic from Ibn Umar, Anas, and Qailah bin Makhramah (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said, the Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) is a Hasan Sahih Hadith.  Az-Zuhri reported it similarly from Urwah, from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا).  This stand is taken by more than one of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم), among them; Abu Bakr, Umar, as well as those after them among the Tabi'een (رضئ اللہ تعالی عنہم اجمعين).  It is also the opinion of Ash-Shafii, Ahmad, and Ishaq.  They considered it recommended to pray Fajr while in the dark (of the dawn).
 

 

CHAPTER (3)

باب مَا جَاءَ فِي الإِسْفَارِ بِالْفَجْرِ ‏ ‏

What has been related about Fajr in al-Isfar (Praying in the brightness of the dawn)

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 006
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ، - هُوَ ابْنُ سُلَيْمَانَ - عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنْ رَافِعِ بْنِ خَدِيجٍ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ أَسْفِرُوا بِالْفَجْرِ فَإِنَّهُ أَعْظَمُ لِلأَجْرِ ‏"‏ ‏.‏ قَالَ وَقَدْ رَوَى شُعْبَةُ وَالثَّوْرِيُّ هَذَا الْحَدِيثَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ ‏.‏ قَالَ وَرَوَاهُ مُحَمَّدُ بْنُ عَجْلاَنَ أَيْضًا عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي بَرْزَةَ الأَسْلَمِيِّ وَجَابِرٍ وَبِلاَلٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ رَافِعِ بْنِ خَدِيجٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَأَى غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ الإِسْفَارَ بِصَلاَةِ الْفَجْرِ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ ‏.‏ وَقَالَ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ مَعْنَى الإِسْفَارِ أَنْ يَضِحَ الْفَجْرُ فَلاَ يُشَكَّ فِيهِ وَلَمْ يَرَوْا أَنَّ مَعْنَى الإِسْفَارِ تَأْخِيرُ الصَّلاَةِ ‏.‏
 
Rafi bin Khadij (رضئ اللہ تعالی عنہ) narrated that he heard Allah's Apostle (صلى الله عليه و آله وسلم) saying : Pray Fajr at AI-Isfar (in the brightness of the dawn), for indeed its reward is greater.
 
Shubah and Ath-Thawri reported this Hadith from Muhammad bin Ishaq (a narrator in this Hadith).  (He said) Mohammad bin Ajlan also reported it from Asim bin Umar bin Qatadah (another narrator in this chain of Hadith).  Imam Tirmidhi said, the Hadith of Rafi bin Khadij (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith.  More than one of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'een held the view that Fajr was to be performed at the time of Al-Isfar (in the brightness of the dawn).  And it is the saying of Sufyan ath-Thawri.  Ash-Shafii, Ahmad and Ishaq said, the meaning of Al-Isfar is that Fajr becomes clear such that there is no doubt in it.  They did not hold the view that the meaning of al-Isfar is to delay the prayer. 
 
 

CHAPTER (4)

باب مَا جَاءَ فِي التَّعْجِيلِ بِالظُّهْرِ

What has been related about hastening Zuhr

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 007
 
Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that she has not seen anyone who hastened Zuhr more than Allah's Apostle (صلى الله عليه و آله وسلم), nor Abu Bakr, nor Umar (رضئ اللہ تعالی عنہما).
 
There are narrations on this topic from Jabir bin Abdullah, Khabbab, Abu Barzah, Ibn Masud, Zaid bin Thabit, Anas and Jabir bin Sumurah (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said, the Hadith of Ummul Momineen Aisha  (رضئ اللہ تعالی عنہا) is Hasan Hadith.  This is the view that was chosen by the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم) and those after them.  Ali (bin al-Madini) said, Yahya bin sa'eed said, Shubah criticized Hakim bin Jubair due to the Hadith he related from Ibn Masud (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم) :  'Whoever  begs from the people while he has what will suffice him (is bad)'.   Yahya said, Sufyan and Zaidah report from him. So Yahya did not see any harm in his narrations. Muhammad said, hastening Zuhar has been related from Hakim bin Jubair, from Sa'eed bin Zubair from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) from the Prophet (صلى الله عليه و آله وسلم)
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 008
 
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم صَلَّى الظُّهْرَ حِينَ زَالَتِ الشَّمْسُ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ صَحِيحٌ ‏.‏ وَهُوَ أَحْسَنُ حَدِيثٍ فِي هَذَا الْبَابِ ‏.‏ وَفِي الْبَابِ عَنْ جَابِرٍ ‏.‏
 
Anas bin Malik (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) prayed Zuhr when the sun had passed the zenith.
 
Imam Tirmidhi said this Hadith is Sahi as it is the best Hadith on this topic and there is a narration on this topic from Jabir (رضئ اللہ تعالی عنہ).
 
 
 

CHAPTER (5)

باب مَا جَاءَ فِي تَأْخِيرِ الظُّهْرِ فِي شِدَّةِ الْحَرِّ ‏ ‏

What has been related about delaying Zuhr in severe heat

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 009
 
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، وَأَبِي، سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلاَةِ فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَأَبِي ذَرٍّ وَابْنِ عُمَرَ وَالْمُغِيرَةِ وَالْقَاسِمِ بْنِ صَفْوَانَ عَنْ أَبِيهِ وَأَبِي مُوسَى وَابْنِ عَبَّاسٍ وَأَنَسٍ ‏.‏ قَالَ وَرُوِيَ عَنْ عُمَرَ عَنِ النَّبِيِّ صلى الله عليه وسلم فِي هَذَا وَلاَ يَصِحُّ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدِ اخْتَارَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ تَأْخِيرَ صَلاَةِ الظُّهْرِ فِي شِدَّةِ الْحَرِّ وَهُوَ قَوْلُ ابْنِ الْمُبَارَكِ وَأَحْمَدَ وَإِسْحَاقَ ‏.‏ قَالَ الشَّافِعِيُّ إِنَّمَا الإِبْرَادُ بِصَلاَةِ الظُّهْرِ إِذَا كَانَ مَسْجِدًا يَنْتَابُ أَهْلُهُ مِنَ الْبُعْدِ فَأَمَّا الْمُصَلِّي وَحْدَهُ وَالَّذِي يُصَلِّي فِي مَسْجِدِ قَوْمِهِ فَالَّذِي أُحِبُّ لَهُ أَنْ لاَ يُؤَخِّرَ الصَّلاَةَ فِي شِدَّةِ الْحَرِّ ‏.‏ قَالَ أَبُو عِيسَى وَمَعْنَى مَنْ ذَهَبَ إِلَى تَأْخِيرِ الظُّهْرِ فِي شِدَّةِ الْحَرِّ هُوَ أَوْلَى وَأَشْبَهُ بِالاِتِّبَاعِ وَأَمَّا مَا ذَهَبَ إِلَيْهِ الشَّافِعِيُّ أَنَّ الرُّخْصَةَ لِمَنْ يَنْتَابُ مِنَ الْبُعْدِ وَالْمَشَقَّةِ عَلَى النَّاسِ فَإِنَّ فِي حَدِيثِ أَبِي ذَرٍّ مَا يَدُلُّ عَلَى خِلاَفِ مَا قَالَ الشَّافِعِيُّ ‏.‏ قَالَ أَبُو ذَرٍّ كُنَّا مَعَ النَّبِيِّ صلى الله عليه وسلم فِي سَفَرٍ فَأَذَّنَ بِلاَلٌ بِصَلاَةِ الظُّهْرِ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ يَا بِلاَلُ أَبْرِدْ ثُمَّ أَبْرِدْ ‏"‏ ‏.‏ فَلَوْ كَانَ الأَمْرُ عَلَى مَا ذَهَبَ إِلَيْهِ الشَّافِعِيُّ لَمْ يَكُنْ لِلإِبْرَادِ فِي ذَلِكَ الْوَقْتِ مَعْنًى لاِجْتِمَاعِهِمْ فِي السَّفَرِ وَكَانُوا لاَ يَحْتَاجُونَ أَنْ يَنْتَابُوا مِنَ الْبُعْدِ ‏.‏
 
Abu Huraira (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : In very hot weather, delay the (Zuhr) prayer until it becomes (a bit) cooler, because the severity of heat is from the raging of the Hell Fire."
 
There are narrations on this topic from Abu Sa'id, Abu Dharr, Ibn Umar, Al-Mughira, Al-Qasim bin Safwan from his father, Abu Musa, Ibn Abbas and Anas (رضئ اللہ تعالی عنہم اجمعين) .  Umar (رضئ اللہ تعالی عنہ) narrated something from the Prophet (صلى الله عليه و آله وسلم) about this, but it is not correct.   Imam Tirmidhi said, the Hadith of Abu Huraira (رضئ اللہ تعالی عنہ) is a Hassan Sahih Hadith.  There are those among the people of knowledge who have chosen to delay the Zujr prayer in severe heat.  It is the view of Ibn Al-Mubarak, Ahmad, and Ishaq.  Ash-Shafii said, the Zuhr prayer is only delayed until it is cooler, when the Mosque where the people attend is distant.  As for the one who prays along, or the one who prays in the mosque of his people, I would prefer that he does not delay the prayer in severe heat.  Imam Tirmidhi said, the view of those saying that the Zuhr prayer should be delayed in severe heat is preferred and more worthy of being followed.   As for the view of Ash-Shafii that the permission is only for those who have to cover a distance, because of the hardship on the people,  in the Hadith of Abu Dharr (رضئ اللہ تعالی عنہ) there is what proves the opposite of what Ash-Shafii said.  Abu Dharr (رضئ اللہ تعالی عنہ) said, we were with the Prophet (صلى الله عليه و آله وسلم) on a journey when Bilal (رضئ اللہ تعالی عنہ) called the Adhan for the Zuhr prayer.  The Prophet (صلى الله عليه و آله وسلم) said, O' Bilal (رضئ اللہ تعالی عنہ), let is get cooler, let it get cooler.  So if the matter was in accordance with the view of Ash-Shafii held, then there would have been no reason to wait until it was cooler on that occasion, since the people were all together on the journey and they did not need to come from far away.
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 010
 
Abu Dharr (رضئ اللہ تعالی عنہ) narrated that (once) Allah's Apostle (صلى الله عليه و آله وسلم) was on a journey and Bilal (رضئ اللہ تعالی عنہ) was with him. So he wanted to call for the prayer, but he (the Prophet ﷺ) said: 'Let it get cooler.' Then he wanted to call for the prayer (again),  Allah's Apostle (again) said : 'Let it get to the cooler time of Zuhr.'  He (Abu Dharr - رضئ اللہ تعالی عنہ) said : "Until we saw the shadows of the hillocks, then he commanded that the Iqama be called and then led the people in prayer. Allah's Apostle (صلى الله عليه و آله وسلم) said : 'The severity of heat is from the raging of Hell, so wait until it becomes cooler for the (Zuhr) prayer.'"
 
Imam Tirmidhi said, this Hadith is Hasan Sahih.
 
 
 

CHAPTER (6)

باب مَا جَاءَ فِي تَعْجِيلِ الْعَصْرِ ‏ ‏

What has been related about hastening Asr prayer

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 011

Urwah narrated from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) that  Allah's Apostle (صلى الله عليه و آله وسلم) prayed Asr while the sun was (shining) in her chamber, (and) no shadow appeared in her chamber."
 
There are narrations on this topic from Anas, Abu Barzah, Jabir and Rafi bin Khadij (رضئ اللہ تعالی عنہم اجمعين).  Rafi also narrated something from the Prophet (صلى الله عليه و آله وسلم) about delaying Asr, but it is not correct.  Imam Tirmidhi said, the Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) is Hasan Sahih Hadith.  It is the opinion of some of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم), among them, Umar, Abdullah bin Masud, Anas, Ummul Momineen Aisha (رضئ اللہ تعالی عنہم ) and more than one of the Tabi'een that Asr prayer is to be hastened, and they disliked delaying it.  This is also the opinion of Abdullah bin al-Mubarak, Ash-Shafii, Ahmad and Ishaq. 
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 012
 
Al-Ala bin Abdur-Raman narrated that  he visited Anas bin Malik (رضئ اللہ تعالی عنہ) in his home in Basra after finishing Zuhr, and his home was next to the Masjid. So he said : 'Stand to pray Asr.'  He (Al-Ala) said : 'So we stood to pray. When we were finished he (Anas -  رضئ اللہ تعالی عنہ) said : 'I heard Allah's Apostle (صلى الله عليه و آله وسلم) saying : 'That is the prayer of the hypocrite. He sits watching the sun, until when it is between the horns of the Shaitan he stands and pecks out four (Rak'a), not remembering Allah in them but a little.'
 
Imam Tirmidhi said, this Hadith is Hasan Sahih.
 
 
 

CHAPTER (7)

باب مَا جَاءَ فِي تَأْخِيرِ صَلاَةِ الْعَصْرِ ‏ ‏

What has been related about delaying the   Asr prayer

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 013

حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، حَدَّثَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، عَنْ أَيُّوبَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ أُمِّ سَلَمَةَ، أَنَّهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَشَدَّ تَعْجِيلاً لِلظُّهْرِ مِنْكُمْ وَأَنْتُمْ أَشَدُّ تَعْجِيلاً لِلْعَصْرِ مِنْهُ ‏.‏قَالَ أَبُو عِيسَى  وَقَدْ رُوِيَ هَذَا الحَدِيثُ عَنِ ابْنِ جُرَيْجٍ ، عَنْ ابْنِ أَبِي مُلَيْكَةَ ، عَنْ أُمِّ سَلَمَةَ نَحْوَهُ .  وَوَجَدْتُ فِي كِتَابِي أَخْبَرَنِي عَلِيُّ بْنُ حُجْرٍ، عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ، عَنِ ابْنِ جُرَيْجٍ، ‏.‏  وَحَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، قَالَ حَدَّثَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، عَنِ ابْنِ جُرَيْجٍ، بِهَذَا الإِسْنَادِ نَحْوَهُ ‏.‏ وَهَذَا أَصَحُّ ‏.‏
 
Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) would hasten Zuhr more than you (people), while you (people) hasten Asr more than him."
 
Imam Tirmidhi said a Hadith similar to the above has been related from Ismail bin Ulayya, from Ibn Juraij from Ibn Abi Mulaikah from Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا). 'And I have in my book : Ali bin Hujr informed me from lsma'il bin Ibrahim, from Ibn Juraij.'  Similar narration is reported by Bishr ibn Mu'adh Al-Bari who said that Isma'il ibn Ulayyah narrated to him from Ibn Juraij. This latter chain is more correct.
 
Salmah bin AI-Akwa (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) prayed Maghrib when the sun had set and it (the sun) had hidden in the veil (of darkness).
 
Imam Tirmidhi said, the Hadith of Salmah bin Al-Akwa is a Hassan Sahih Hadith.  There are narrations on this topic from Jair as-Sunabihi, Zaid bin Khalid, Anas, Rafi bin Khadij, Abu Ayyub, Umm Habibah, Abbas bin Abdul Muttalib and Ibn Abbas (رضئ اللہ تعالی عنہم اجمعين).  The Hadith of Al-Abbas (رضئ اللہ تعالی عنہ) has been reported from him in Mawquf form (not attributed to the Prophet  ﷺ) and that is what is correct.  And As-Sunabihi did not hear from the Prophet (صلى الله عليه و آله وسلم), he is a companion of Abu Bakr (رضئ اللہ تعالی عنہ)
 
 
 

CHAPTER (9)

باب مَا جَاءَ فِي وَقْتِ صَلاَةِ الْعِشَاءِ الآخِرَةِ ‏ ‏

What has been related about the time of last Isha prayer

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 015
 
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ بَشِيرِ بْنِ ثَابِتٍ، عَنْ حَبِيبِ بْنِ سَالِمٍ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ أَنَا أَعْلَمُ النَّاسِ، بِوَقْتِ هَذِهِ الصَّلاَةِ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُصَلِّيهَا لِسُقُوطِ الْقَمَرِ لِثَالِثَةٍ ‏"‏ ‏.‏
 
An-Nu'man bin Bashir (رضئ اللہ تعالی عنہ) said : 'I am the most knowledgeable among the people about the prescribed time of this (Isha) prayer.  Allah's Apostle (صلى الله عليه و آله وسلم) would pray it when the moon set on the third (of the month).'
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 016
 
An-Nu'man bin Bashir (رضئ اللہ تعالی عنہ) narrated a similar narration (from another chain linking to) this chain. 
 
Imam Tirmidhi said this Hadith was related by Hushaim from Abu Bishr, from Habib bin Salim, from An-Numan bin Bashir and he did not mention Bashir bin Thabit in it.  The Hadith of Abu Awanah is the most correct in our view because Yazid bin Harun reported it from Shubah, from Abu Bishr and it is similar to the narration of Abu Awanah.
 
 
 

CHAPTER (10)

باب مَا جَاءَ فِي تَأْخِيرِ صَلاَةِ الْعِشَاءِ الآخِرَةِ

What has been related about delaying the last Isha prayer

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 017
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ لَوْلاَ أَنْ أَشُقَّ عَلَى أُمَّتِي لأَمَرْتُهُمْ أَنْ يُؤَخِّرُوا الْعِشَاءَ إِلَى ثُلُثِ اللَّيْلِ أَوْ نِصْفِهِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ جَابِرِ بْنِ سَمُرَةَ وَجَابِرِ بْنِ عَبْدِ اللَّهِ وَأَبِي بَرْزَةَ وَابْنِ عَبَّاسٍ وَأَبِي سَعِيدٍ الْخُدْرِيِّ وَزَيْدِ بْنِ خَالِدٍ وَابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ الَّذِي اخْتَارَهُ أَكْثَرُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَغَيْرِهِمْ رَأَوْا تَأْخِيرَ صَلاَةِ الْعِشَاءِ الآخِرَةِ وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ ‏.‏

Abu Huraira (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : 'If it were not that it would be a hardship on my Ummah, I would have ordered you to delay Isha until the third of the night, or its half.'
 
There are narration  on this topic from Jabir bin Samurah, Jabir bin Abdullah, Abu Barzah, Ibn Abbas, Abu Sa'id al-Khudri, Zaid bin Khalid and Ibn Umar (رضئ اللہ تعالی عنہم اجمعين).  Imam Tirmidhi said, the Hadith of Abu Huraira (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith.  This is the view,  that was chosen by most of the people of knowledge among the companions of Prophet (صلى الله عليه و آله وسلم), the Tabi'een and others.  They held the view that the Isha prayer should be delayed. This is also the saying of Ahmad and Ishaq.
 
 

CHAPTER (11)

باب مَا جَاءَ فِي كَرَاهِيَةِ النَّوْمِ قَبْلَ الْعِشَاءِ وَالسَّمَرِ بَعْدَهَا

What has been related about it is disliked to sleep before Isha and to talk during the night after it

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 018

حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا عَوْفٌ، قَالَ أَحْمَدُ وَحَدَّثَنَا عَبَّادُ بْنُ عَبَّادٍ، هُوَ الْمُهَلَّبِيُّ وَإِسْمَاعِيلُ ابْنُ عُلَيَّةَ جَمِيعًا عَنْ عَوْفٍ، عَنْ سَيَّارِ بْنِ سَلاَمَةَ، هُوَ أَبُو الْمِنْهَالِ الرِّيَاحِيُّ عَنْ أَبِي بَرْزَةَ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يَكْرَهُ النَّوْمَ قَبْلَ الْعِشَاءِ وَالْحَدِيثَ بَعْدَهَا ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَأَنَسٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي بَرْزَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ كَرِهَ أَكْثَرُ أَهْلِ الْعِلْمِ النَّوْمَ قَبْلَ صَلاَةِ الْعِشَاءِ وَالْحَدِيثَ بَعْدَهَا وَرَخَّصَ فِي ذَلِكَ بَعْضُهُمْ ‏.‏ وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ أَكْثَرُ الأَحَادِيثِ عَلَى الْكَرَاهِيَةِ ‏.‏ وَرَخَّصَ بَعْضُهُمْ فِي النَّوْمِ قَبْلَ صَلاَةِ الْعِشَاءِ فِي رَمَضَانَ ‏.‏ وَسَيَّارُ بْنُ سَلاَمَةَ هُوَ أَبُو الْمِنْهَالِ الرِّيَاحِيُّ ‏.‏
Abu Barzah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) disliked to sleep before Isha and to talk after it.
 
There are narrations on this topic from Ummul Momineen Aisha, Abdullah bin Masud and Anas (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said the Hadith of Abu Barzah is a Hasan Sahih Hadith.  Many of the people of knowledge disliked sleeping before Isha prayer and (spending time in) talking after it, while some of them permitted it.  Abdullah bin Mubarak said, most of the Ahadith indicate that it is disliked.  And some of them permitted sleeping before the Isha prayer during Ramadhan. 
 
 
 

CHAPTER (12)

باب مَا جَاءَ مِنَ الرُّخْصَةِ فِي السَّمَرِ بَعْدَ الْعِشَاءِ

What has been related about permitting talk after Isha

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 019
Umar bin Al-Khattab (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) would talk during the night with Abu Bakr (رضئ اللہ تعالی عنہ) about matters concerning the Muslims while he was with them.
 
There are narrations on this topic from Abdullah bin Amr, Aws bin Hudhaifah and Imran bin Hussain (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said the Hadith of Umar (رضئ اللہ تعالی عنہ) is a Hasan Hadith.  Al-Hasan bin Ubdaidullah reported this Hadith in a long story, from Ibrahim from Al-qamah from a man from Jufi and it is said that he is Qais or Ibn Qais from Umar (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم).  The people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم), the Tabi'een and those after them, differ over talking in the night after Isha..  Some of them permitted it if it has to do with (learning or teaching) knowledge and what is required for some needs.  Most of the Ahadith indicate some permission.  It has been related that the Prophet (صلى الله عليه و آله وسلم) said, there is no talking in the night except for the praying person or the traveler.
 
 

CHAPTER (13)

باب مَا جَاءَ فِي الْوَقْتِ الأَوَّلِ مِنَ الْفَضْلِ

Virtue of praying at the beginning of its prescribed time

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 020

حَدَّثَنَا أَبُو عَمَّارٍ الْحُسَيْنُ بْنُ حُرَيْثٍ، حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ الْعُمَرِيِّ، عَنِ الْقَاسِمِ بْنِ غَنَّامٍ، عَنْ عَمَّتِهِ أُمِّ فَرْوَةَ، وَكَانَتْ، مِمَّنْ بَايَعَتِ النَّبِيَّ صلى الله عليه وسلم قَالَتْ سُئِلَ النَّبِيُّ صلى الله عليه وسلم أَىُّ الأَعْمَالِ أَفْضَلُ قَالَ ‏ "‏ الصَّلاَةُ لأَوَّلِ وَقْتِهَا ‏"‏ ‏.‏

Umm Farwah (رضئ اللہ تعالی عنہا) who was one of those who gave pledge of allegiance to the Prophet (صلى الله عليه و آله وسلم) narrated that the Prophet (صلى الله عليه و آله وسلم) was asked : 'Which deed is the best?' He said : 'Salah in the beginning of its time.'
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 021
 
 
Ali bin AbI Talib (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) told him : 'Ali (رضئ اللہ تعالی عنہ), three (things) are not to be delayed, (i) Salah when its time comes, (ii) a funeral when it (the prepared body) is present, and (iii) the (marriage of a) single woman when there is an match for her.
 
Imam Tirmidhi said, this Hadith is Gharib Hasan.
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 022
 

Ibn Umar (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said that the beginning of the time for Salah is pleasing to Allah, and the end of its time is pardoned by Allah.
 
Imam Tirmidhi said this Hadith is Gharib.  Similar narration has been related by Ibn Abbas () from the Prophet (صلى الله عليه و آله وسلم).  There are narrations on this topic from Ali, Ibm Umar, Ummul Momineen Aisha and Ibn Masud (رضئ اللہ تعالی عنہم).  Imam Tirmidhi also said,  the Hadith of Umm Farwah (رضئ اللہ تعالی عنہا) is not reported except in the narration of Abdullah bin Umar al-Umari and he is not strong according to the scholars of Hadith. They say that the Idhtirab (وَاضْطَرَبُوا) in this Hadith (is from him).  He is truthful, but Yahya bin Sa'id criticized him for his memory. 
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 023
 
 
Abu Amr Ash-Shaibani narrated that a man asked  Ibn Mas'ud (رضئ اللہ تعالی عنہ) as to which deed is most virtuous?'  He said : 'I asked the Apostle of Allah (about it) and the Prophet (صلى الله عليه و آله وسلم) said : 'Salah at the beginning of its time'. I asked him : 'What is after that O' Apostle of Allah (صلى الله عليه و آله وسلم)?' He said : 'Being dutiful to one's parents'. I said : 'What is after that O Apostle of Allah (صلى الله عليه و آله وسلم)?   He said : 'Jihad in the Way of Allah.'
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  Al-Masudi, Shubah and Sulaiman (who is Abu Ishaq), Ash-Shaibani and others reported this Hadith from al-Walid bin al-Ayzar (a narrator in the chain of this Hadith). 
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 024
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) did not pray any Salah at the end of its time two times, until Allah took him.
 
Imam Tirmidhi said this Hadith is Hasan Gharib and its chain is not connected.  Ash-Shafii said the beginning of the time for the Salah is the most virtuous.  Among the proofs for the virtue of the beginning of its time over its end is that it was the choice of the Prophet (صلى الله عليه و آله وسلم), Abu Bakr and Umar (رضئ اللہ تعالی عنہما).  They would only chose what was more virtuous.  They would not forsake the virtue and they would pray at the beginning of its time.  This was narrated to us by Abu al-Walid al-Makki from Ash-Shafii.   
 
 
 

CHAPTER (14)

باب مَا جَاءَ فِي السَّهْوِ عَنْ وَقْتِ، صَلاَةِ الْعَصْرِ

What has been related about forgetting the time of Asr

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 025
 
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ الَّذِي تَفُوتُهُ صَلاَةُ الْعَصْرِ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ بُرَيْدَةَ وَنَوْفَلِ بْنِ مُعَاوِيَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَوَاهُ الزُّهْرِيُّ أَيْضًا عَنْ سَالِمٍ عَنْ أَبِيهِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏
 
Ibn Umar (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Whoever misses the Asr prayer, then it is as if he was robbed of his family and his property.'
 
There are narrations on this topic from Buraidah and Nawfal bin Muawiyah.  Imam Tirmidhi said the Hadith of Ibn Umar (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith.  Az-Zuhri also reported it from Salim from his fathr (Ibn Umar -  رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم)
 
 

CHAPTER (15)

باب مَا جَاءَ فِي تَعْجِيلِ الصَّلاَةِ إِذَا أَخَّرَهَا الإِمَامُ

What has been related about hastening the Salah when the Imam delays it

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 026
 
حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْبَصْرِيُّ، حَدَّثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ الضُّبَعِيُّ، عَنْ أَبِي عِمْرَانَ الْجَوْنِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ الصَّامِتِ، عَنْ أَبِي ذَرٍّ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ يَا أَبَا ذَرٍّ أُمَرَاءُ يَكُونُونَ بَعْدِي يُمِيتُونَ الصَّلاَةَ فَصَلِّ الصَّلاَةَ لِوَقْتِهَا فَإِنْ صُلِّيَتْ لِوَقْتِهَا كَانَتْ لَكَ نَافِلَةً وَإِلاَّ كُنْتَ قَدْ أَحْرَزْتَ صَلاَتَكَ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَعُبَادَةَ بْنِ الصَّامِتِ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي ذَرٍّ حَدِيثٌ حَسَنٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ يَسْتَحِبُّونَ أَنْ يُصَلِّيَ الرَّجُلُ الصَّلاَةَ لِمِيقَاتِهَا إِذَا أَخَّرَهَا الإِمَامُ ثُمَّ يُصَلِّي مَعَ الإِمَامِ وَالصَّلاَةُ الأُولَى هِيَ الْمَكْتُوبَةُ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ ‏.‏ وَأَبُو عِمْرَانَ الْجَوْنِيُّ اسْمُهُ عَبْدُ الْمَلِكِ بْنُ حَبِيبٍ ‏.‏
Abu Dharr (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : "O Abu Dharr (رضئ اللہ تعالی عنہ), there will be leaders after me who cause the Salah to die; so perform the Salah during its time. If you pray (with them) during its time, then that will be voluntary Salah for you, if not, then you will have attained your Salah.'
 
There are narrations on tis topic from Abdullah bin Masud and Ubadah bin As-Samit (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said the Hadith of Abu Dharr (رضئ اللہ تعالی عنہ) is a Hasan Hadith.  This is the saying of more than one of the people of knowledge.  They consider it recommended for a man to perform salah during its time, and when the Imam delays it, then  pray again with the Imam.  The first Salah performed is the obligatory one according to most of the people of knowledge.  And Abu Imran bin Juni's name is Abdul Malik bin Habib (a narrator in the chain of this Hadith).
 
 

CHAPTER (16)

باب مَا جَاءَ فِي النَّوْمِ عَنِ الصَّلاَةِ

What has been related about sleeping pas the Salah

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 027
 
Abu Qatadah (رضئ اللہ تعالی عنہ) narrated that they asked the Prophet (صلى الله عليه و آله وسلم) about 'when they have sIept past the Salah'. He said : 'There is no negligence in sleep, negligence is only while one is awake. So when one of you forgets a Salah, or sleeps through it, then let him pray it when he remembers it.'
 
There are narrations on this topic from Ibn Masud, Abu Mariam, Imran bin Husain, Jubair bin Mutim, Abu Juhaifah (Abu Sa'id), Amr bin Umayyah Ad-Damri (رضئ اللہ تعالی عنہم) and Dhu Mikhb (and they call him Dhu Mikhmar) and he is the nephew of An-Najashi.  Imam Tirmidhi said, the Hadith of Abu Qatadah (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith.  The people of knowledge differ (about the ruling) over a man who sleeps through the Salah or forgets it and when he awakens and remembers, at a time not appropriate for praying, such as, when the sun is rising or when it is setting.  Some of them say that he is to pray it when he wakes up and remembers it, even if it is when the sun is rising or setting.  This is the saying of Ahmad, Ishaq, Ash-Shafii and Malik.  Some of them say he is not to pray it until the sun has risen or set. 
 
 

CHAPTER (17)

باب مَا جَاءَ فِي الرَّجُلِ يَنْسَى الصَّلاَةَ

What has been related about a man who forgets a Salah

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 028

حَدَّثَنَا قُتَيْبَةُ، وَبِشْرُ بْنُ مُعَاذٍ، قَالاَ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ نَسِيَ صَلاَةً فَلْيُصَلِّهَا إِذَا ذَكَرَهَا ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ سَمُرَةَ وَأَبِي قَتَادَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَيُرْوَى عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّهُ قَالَ فِي الرَّجُلِ يَنْسَى الصَّلاَةَ قَالَ يُصَلِّيهَا مَتَى مَا ذَكَرَهَا فِي وَقْتٍ أَوْ فِي غَيْرِ وَقْتٍ ‏.‏ وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ بْنِ حَنْبَلٍ وَإِسْحَاقَ ‏.‏ وَيُرْوَى عَنْ أَبِي بَكْرَةَ أَنَّهُ نَامَ عَنْ صَلاَةِ الْعَصْرِ فَاسْتَيْقَظَ عِنْدَ غُرُوبِ الشَّمْسِ فَلَمْ يُصَلِّ حَتَّى غَرَبَتِ الشَّمْسُ ‏.‏ وَقَدْ ذَهَبَ قَوْمٌ مِنْ أَهْلِ الْكُوفَةِ إِلَى هَذَا وَأَمَّا أَصْحَابُنَا فَذَهَبُوا إِلَى قَوْلِ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ ‏.‏

Anas bin Malik (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Whoever forgets a Salah then he is to pray it when he remembers it'.
 
There are narrations on this topic from Samurah and Abu Qatada (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said that the Hadith of Anas (رضئ اللہ تعالی عنہ) is Hasan Sahih Hadith.  It has been related from Ali bin Abi Talib (رضئ اللہ تعالی عنہ) that he said about a man who forgot a salah, he prayes it when he remembers it, during its time or not.  And this is the view of Ash-Shafii, Ahmad bin Hanbal and Ishaq.  It was related that Abu Bakrah (رضئ اللہ تعالی عنہ) slept through the Asr prayer then awoke while the sun was setting.  He did not pray until the sun had set.  There are those among the people of Kufah who held this view.  As for our companions, they held the view of Ali bin Abi Talib (رضئ اللہ تعالی عنہ)
 
 

CHAPTER (18)

باب مَا جَاءَ فِي الرَّجُلِ تَفُوتُهُ الصَّلَوَاتُ بِأَيَّتِهِنَّ يَبْدَأُ

What has been related about a man who misses multiple prayers and which of them he begins with

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 029

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا هُشَيْمٌ، عَنْ أَبِي الزُّبَيْرِ، عَنْ نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِي عُبَيْدَةَ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ إِنَّ الْمُشْرِكِينَ شَغَلُوا رَسُولَ اللَّهِ صلى الله عليه وسلم عَنْ أَرْبَعِ صَلَوَاتٍ يَوْمَ الْخَنْدَقِ حَتَّى ذَهَبَ مِنَ اللَّيْلِ مَا شَاءَ اللَّهُ فَأَمَرَ بِلاَلاً فَأَذَّنَ ثُمَّ أَقَامَ فَصَلَّى الظُّهْرَ ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ ثُمَّ أَقَامَ فَصَلَّى الْمَغْرِبَ ثُمَّ أَقَامَ فَصَلَّى الْعِشَاءَ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَجَابِرٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَبْدِ اللَّهِ لَيْسَ بِإِسْنَادِهِ بَأْسٌ إِلاَّ أَنَّ أَبَا عُبَيْدَةَ لَمْ يَسْمَعْ مِنْ عَبْدِ اللَّهِ ‏.‏ وَهُوَ الَّذِي اخْتَارَهُ بَعْضُ أَهْلِ الْعِلْمِ فِي الْفَوَائِتِ أَنْ يُقِيمَ الرَّجُلُ لِكُلِّ صَلاَةٍ إِذَا قَضَاهَا وَإِنْ لَمْ يُقِمْ أَجْزَأَهُ ‏.‏ وَهُوَ قَوْلُ الشَّافِعِيِّ ‏.‏

Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) narrated that the idolaters kept Allah's Apostle (صلى الله عليه و آله وسلم) distracted from four prayers on the Day of Al-Khandaq (the battle of the Trench) until as much as Allah willed of the night had passed. So he ordered Bilal (رضئ اللہ تعالی عنہ) to call the Adhan, then he called the Iqama for Zuhr, then he called the Iqama to pray Asr, then he called the Iqama to pray Maghrib, then he called the Iqama to pray Isha."
 
There are narrations on this topic from Abu Sa'id and Jabir (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said, there is nothing wrong in the chain for the Hadith of Abdullah except that Abu Ubaidah (one of the narrators) did not hear from Abdullah. It is the view chosen by some of the people of knowledge regarding the case of missed prayers that a man is to call the Iqama for every prayer when he is making up what he missed. However, if he does not call Iqama, then it is acceptable too.  And this is the saying of Ash-Shafii. 
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 030
 
Jabir bin Abdullah (رضئ اللہ تعالی عنہ) narrated that on the Day of Al-Khandaq (the battle of the Trench), Umar bin Al-Khattab (رضئ اللہ تعالی عنہ) came cursing the disbelievers of Quraish and said : 'O Allah's Apostle (صلى الله عليه و آله وسلم), I could not offer he Asr prayer until the sun was about to set.' The Prophet (صلى الله عليه و آله وسلم) said : 'By Allah! I too have not offered the Salah.' So he said : 'We descended into Buthan, Allah's Apostle (صلى الله عليه و آله وسلم) performed Wudu and we too performed Wudu. Allah's Apostle (صلى الله عليه و آله وسلم) prayed Asr after the sun had set, then after it he prayed Maghrib."
 
Imam Tirmidhi said, this Hadith is Hasan Sahih. 
 
 

CHAPTER (19)

باب مَا جَاءَ فِي صَلاَةِ الْوُسْطَى أَنَّهَا الْعَصْرُ وَقَدْ قِيلَ إِنَّهَا الظُّهْرُ

What has been related about Salatul Wusta which is Asr and it has been said that it is Zuhr

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 031

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو دَاوُدَ الطَّيَالِسِيُّ، وَأَبُو النَّضْرِ، عَنْ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ مُصَرِّفٍ، عَنْ زُبَيْدٍ، عَنْ مُرَّةَ الْهَمْدَانِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ صَلاَةُ الْوُسْطَى صَلاَةُ الْعَصْرِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Salatul-Wusta is the Asr prayer. 
 
'Imam Tirmidhi said, this Hadith is Hasan Sahih.
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 032
 
 
Smurah bin Jundub (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Salatul-wusta is the Asr prayer.' 
 
There are narrations on this topic from Ali, Abdullah bin Masud, Zaid bin Thabit and Abu Hashim bin Utbah (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said, Mohammad said, Ali bin Abdullah said, the Hadith of al-Hasan from Samurah bin Jundab (رضئ اللہ تعالی عنہ) is a Hassan Hadith and he did hear from him.  He also said, the Hadith of Samurah (رضئ اللہ تعالی عنہ) about Salatul-Wusta is a Hasan Hadith.  And this is the saying of most of the scholars among the companions of the Prophet (صلى الله عليه و آله وسلم) and others.  Zaid bin Thabit and Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said that Salatul Wusta is the Zuhr prayer. Ibn Abbas and Ibn Umar (رضئ اللہ تعالی عنہما) said that Salatul Wusta is the Subh (Fajr) prayer. Abu Musa bin al-Muthanna narrated to us, Quraish bin Anas narrataed to us from Habib bin Ash-Shahid who said, Mohammad bin Sirin said to me, ask al-Hasan about the Hadith regarding Aqlaqah.  So I asked him and he said, I heard it from Samurah bin Jundab (رضئ اللہ تعالی عنہ).  Imam Tirmidhi said, Mohammad bin Ismail informed me of this Hadith from Ali bin Abdullah (bin al-Madini) from Quraish bin Anas. Mohammad said, Ali said that it is true that al-Hasan heard from Samurah (رضئ اللہ تعالی عنہ).  And he used this Hadith as a proof. 
 
 

CHAPTER (20)

باب مَا جَاءَ فِي كَرَاهِيَةِ الصَّلاَةِ بَعْدَ الْعَصْرِ وَبَعْدَ الْفَجْرِ

What has been related about dislike praying after Asr and Fajr

 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 033
 
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا مَنْصُورٌ، وَهُوَ ابْنُ زَاذَانَ عَنْ قَتَادَةَ، قَالَ أَخْبَرَنَا أَبُو الْعَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ سَمِعْتُ غَيْرَ، وَاحِدٍ، مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم مِنْهُمْ عُمَرُ بْنُ الْخَطَّابِ وَكَانَ مِنْ أَحَبِّهِمْ إِلَىَّ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ الصَّلاَةِ بَعْدَ الْفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ وَعَنِ الصَّلاَةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَلِيٍّ وَابْنِ مَسْعُودٍ وَأَبِي سَعِيدٍ وَعُقْبَةَ بْنِ عَامِرٍ وَأَبِي هُرَيْرَةَ وَابْنِ عُمَرَ وَسَمُرَةَ بْنِ جُنْدَبٍ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَمُعَاذِ بْنِ عَفْرَاءَ وَالصُّنَابِحِيِّ وَلَمْ يَسْمَعْ مِنَ النَّبِيِّ صلى الله عليه وسلم وَسَلَمَةَ بْنِ الأَكْوَعِ وَزَيْدِ بْنِ ثَابِتٍ وَعَائِشَةَ وَكَعْبِ بْنِ مُرَّةَ وَأَبِي أُمَامَةَ وَعَمْرِو بْنِ عَبَسَةَ وَيَعْلَى بْنِ أُمَيَّةَ وَمُعَاوِيَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ عَبَّاسٍ عَنْ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ أَكْثَرِ الْفُقَهَاءِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَمَنْ بَعْدَهُمْ أَنَّهُمْ كَرِهُوا الصَّلاَةَ بَعْدَ صَلاَةِ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ وَبَعْدَ صَلاَةِ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ وَأَمَّا الصَّلَوَاتُ الْفَوَائِتُ فَلاَ بَأْسَ أَنْ تُقْضَى بَعْدَ الْعَصْرِ وَبَعْدَ الصُّبْحِ ‏.‏ قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ قَالَ يَحْيَى بْنُ سَعِيدٍ قَالَ شُعْبَةُ لَمْ يَسْمَعْ قَتَادَةُ مِنْ أَبِي الْعَالِيَةِ إِلاَّ ثَلاَثَةَ أَشْيَاءَ حَدِيثَ عُمَرَ أَنَّ النَّبِيَّ صلى الله عليه وسلم نَهَى عَنِ الصَّلاَةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ وَحَدِيثَ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ لا يَنْبَغِي لأَحَدٍ أَنْ يَقُولَ أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى ‏"‏ ‏.‏ وَحَدِيثَ عَلِيٍّ ‏"‏ الْقُضَاةُ ثَلاَثَةٌ ‏"‏ ‏.‏
 
Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that he heard more than one of the Companions of the Prophet (صلى الله عليه و آله وسلم); among them is Umar bin Al-Khattab (رضئ اللہ تعالی عنہ), and he was one of the most beloved among them to me - (narrating) that Allah's Apostle (صلى الله عليه و آله وسلم) prohibited the Salah after Fajr until the sun had risen, and the Salah after Asr until the sun had set."
 
There are narrations on this topic from Ali, Ibn Masun, Uqbah bin Amir, Abu Huraira, Ibn Umar, Samurah bin Jundab, Abdullah bin Amr, Muadh bin Afra, As-Sunabihi - and he did not hear from the Prophet (صلى الله عليه و آله وسلم) - (Salamah bin al-Akwa, Zaid bin Thabit), Ummul Momineen Aisha, Ka'b bin Murrah, Abu Umamah, Amr bin Anbasah, Ya'la bin Umaiyah and Muawiyya (رضئ اللہ تعالی عنہم اجمعين).
 
Imam Tirmidhi said, the Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ) from Umar (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith.  Most of the Fuqaha among the companions of the Prophet (صلى الله عليه و آله وسلم) and those after them disliked praying after the subh (Fajr) prayer until the sun had risen, and after the Asr (prayer) until the sun had set.  As for prayers that one has missed, then there is no harm in making them up after Asr or after Fajr.  Ali bin al-Madini said, Yahya bin Sa'eed said, shubah said, Qatadah did not hear from Abu al-Aliyah except for three things. The Hadith of Umar (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) prohibited the Salah after Asr until the sun had set and the salah after fajr until the sun had risen.  The Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ), from the Prophet (صلى الله عليه و آله وسلم) 'No one should say I am better than Prophet Yunus bin Matta (عليه السلام).  And the Hadith of Ali () that  'the judges are of three types'.
 
 
 

CHAPTER (21)

باب مَا جَاءَ فِي الصَّلاَةِ بَعْدَ الْعَصْرِ

What has been related about  praying after Asr

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنْ عَطَاءِ بْنِ السَّائِبِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ إِنَّمَا صَلَّى النَّبِيُّ صلى الله عليه وسلم الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ لأَنَّهُ أَتَاهُ مَالٌ فَشَغَلَهُ عَنِ الرَّكْعَتَيْنِ بَعْدَ الظُّهْرِ فَصَلاَّهُمَا بَعْدَ الْعَصْرِ ثُمَّ لَمْ يَعُدْ لَهُمَا ‏.‏ وَفِي الْبَابِ عَنْ عَائِشَةَ وَأُمِّ سَلَمَةَ وَمَيْمُونَةَ وَأَبِي مُوسَى ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ عَبَّاسٍ حَدِيثٌ حَسَنٌ ‏.‏ وَقَدْ رَوَى غَيْرُ وَاحِدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ صَلَّى بَعْدَ الْعَصْرِ رَكْعَتَيْنِ ‏.‏ وَهَذَا خِلاَفُ مَا رُوِيَ عَنْهُ أَنَّهُ نَهَى عَنِ الصَّلاَةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ ‏"‏ ‏.‏ وَحَدِيثُ ابْنِ عَبَّاسٍ أَصَحُّ حَيْثُ قَالَ لَمْ يَعُدْ لَهُمَا ‏.‏ وَقَدْ رُوِيَ عَنْ زَيْدِ بْنِ ثَابِتٍ نَحْوُ حَدِيثِ ابْنِ عَبَّاسٍ ‏.‏ وَقَدْ رُوِيَ عَنْ عَائِشَةَ فِي هَذَا الْبَابِ رِوَايَاتٌ رُوِيَ عَنْهَا أَنَّ النَّبِيَّ صلى الله عليه وسلم مَا دَخَلَ عَلَيْهَا بَعْدَ الْعَصْرِ إِلاَّ صَلَّى رَكْعَتَيْنِ وَرُوِيَ عَنْهَا عَنْ أُمِّ سَلَمَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ نَهَى عَنِ الصَّلاَةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ ‏.‏ وَالَّذِي اجْتَمَعَ عَلَيْهِ أَكْثَرُ أَهْلِ الْعِلْمِ عَلَى كَرَاهِيَةِ الصَّلاَةِ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ إِلاَّ مَا اسْتُثْنِيَ مِنْ ذَلِكَ مِثْلُ الصَّلاَةِ بِمَكَّةَ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ بَعْدَ الطَّوَافِ فَقَدْ رُوِيَ عَنِ النَّبِيِّ صلى الله عليه وسلم رُخْصَةٌ فِي ذَلِكَ ‏.‏ وَقَدْ قَالَ بِهِ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَمَنْ بَعْدَهُمْ ‏.‏ وَبِهِ يَقُولُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏ وَقَدْ كَرِهَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَمَنْ بَعْدَهُمُ الصَّلاَةَ بِمَكَّةَ أَيْضًا بَعْدَ الْعَصْرِ وَبَعْدَ الصُّبْحِ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَمَالِكُ بْنُ أَنَسٍ وَبَعْضُ أَهْلِ الْكُوفَةِ ‏.‏
 
Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) only performed the two rak'a after Asr because some wealth came to him which distracted him (as he wanted to distribute them among needy people) from the two rak'a after Zuhr, so he prayed them after Asr, then he did not repeat that.
 
There are narrations on this topic from Ummaha-tul-Momineen Aisha, Umm Salamah, Maimuna and Abu Musa (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said the Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ) is a Hasan Hadith.  More than one person has reported from the Prophet (صلى الله عليه و آله وسلم) that he prayed two raka after Asr.  And this is contrary to what is related from him prohibiting Salah after Asr until the sun has set.  The Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ) is more corect since he said in it : 'then he did not repeat that'.  It has been related that Zaid bin Thabit (رضئ اللہ تعالی عنہ) reported something similar to the Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ).  There are two reports related from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) on this topic.  It is related from that the Prophet (صلى الله عليه و آله وسلم) would not visit her after Asr, without praying two rakah.  And it is related from her, from Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا), from the Prophet (صلى الله عليه و آله وسلم) that he prohibited Salah after Asr until the sun has set and after Subh (Fajr)  until the sun has risen.  The view that most of the people of knowledge agreed upon is that it is disliked to pray after Asr until the sun has set and after Fajr until the sun has risen except for what is exempt from that, like Salah after Fajr until the sun has risen.  It has been reported that the Prophet (صلى الله عليه و آله وسلم) permittted that.  This is the view of some scholars from among the companions and those after them.  And it is the saying of Ash-Shafii, Ahmad and Ishaq.  And there are those among the people of knowledge from the companions of the Prophet (صلى الله عليه و آله وسلم) and those after them who also disliked prayer in Makka after Asr and after Fajr.  This is the saying of Sufyan Ath-Thawri, Malik bin Anas and some of the people of Kufa.
 
 
 

CHAPTER (22)

باب مَا جَاءَ فِي الصَّلاَةِ قَبْلَ الْمَغْرِبِ

What has been related about  Salah before Maghrib

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 035
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنْ كَهْمَسِ بْنِ الْحَسَنِ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ بَيْنَ كُلِّ أَذَانَيْنِ صَلاَةٌ لِمَنْ شَاءَ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدِ اخْتَلَفَ أَصْحَابُ النَّبِيِّ صلى الله عليه وسلم فِي الصَّلاَةِ قَبْلَ الْمَغْرِبِ فَلَمْ يَرَ بَعْضُهُمُ الصَّلاَةَ قَبْلَ الْمَغْرِبِ ‏.‏ وَقَدْ رُوِيَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُمْ كَانُوا يُصَلُّونَ قَبْلَ صَلاَةِ الْمَغْرِبِ رَكْعَتَيْنِ بَيْنَ الأَذَانِ وَالإِقَامَةِ ‏.‏ وَقَالَ أَحْمَدُ وَإِسْحَاقُ إِنْ صَلاَّهُمَا فَحَسَنٌ ‏.‏ وَهَذَا عِنْدَهُمَا عَلَى الاِسْتِحْبَابِ ‏.‏
 
Abdullah bin Mughaffal (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : Between every two calls (to prayer) there is a Salah for whoever wills.
 
There is something on this topic from Abdullah bin az-Zubair (رضئ اللہ تعالی عنہ).  Imam Tirmidhi said the Hadith of Abdullah bin Mugaffal (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith.  The companions of the Prophet (صلى الله عليه و آله وسلم) differed over Salah bfore Maghrib.  Some of them held the view that there was no prayer before Maghrib.  It has been reported from more than one of the companions of the Prophet (صلى الله عليه و آله وسلم) that they would pray two raka before the maghrib prayer between the Adhan and the Iqamah.  Ahmad and Ishaq said that if one prays them, then it is good.  This according to them, is recommended.
 
 

CHAPTER (23)

باب مَا جَاءَ فِيمَنْ أَدْرَكَ رَكْعَةً مِنَ الْعَصْرِ قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ

What has been related about  one who caught one raka of Asr before the sun has set 

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 036

حَدَّثَنَا إِسْحَاقُ بْنُ مُوسَى الأَنْصَارِيُّ، حَدَّثَنَا مَعْنٌ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، وَعَنْ بُسْرِ بْنِ سَعِيدٍ، وَعَنِ الأَعْرَجِ، يُحَدِّثُونَهُ عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ أَدْرَكَ مِنَ الصُّبْحِ رَكْعَةً قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَقَدْ أَدْرَكَ الصُّبْحَ وَمَنْ أَدْرَكَ مِنَ الْعَصْرِ رَكْعَةً قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ فَقَدْ أَدْرَكَ الْعَصْرَ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ عَائِشَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَبِهِ يَقُولُ أَصْحَابُنَا وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏ وَمَعْنَى هَذَا الْحَدِيثِ عِنْدَهُمْ لِصَاحِبِ الْعُذْرِ مِثْلُ الرَّجُلِ يَنَامُ عَنِ الصَّلاَةِ أَوْ يَنْسَاهَا فَيَسْتَيْقِظُ وَيَذْكُرُ عِنْدَ طُلُوعِ الشَّمْسِ وَعِنْدَ غُرُوبِهَا ‏.‏
 
Abu Huraira (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Whoever catches a Rak'a of Subh before the sun has risen, then he has caught Subh prayer. Whoever catches a Rak'a of Asr before the sun has set, then he has caught Asr.'
 
There is something on this topic from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا).  Imam Tirmidhi  said the Hadith of Abu Huraira (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith.  This is the opinion of our companions and Ash-Shafii, Ahmad and Ishaq.  According to them, this Hadith refers to the person who has an excuse, like a man who slept through the salah or forgot it, then he awoke or remembered it when the sun was rising or setting. 
 
 

CHAPTER (24)

باب مَا جَاءَ فِي الْجَمْعِ بَيْنَ الصَّلاَتَيْنِ فِي الْحَضَرِ

What has been related about  combining two prayers  while (a resident)

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 037


Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) combined the Zuhr and Asr (prayers), and the Maghrib and Isha (prayers) in Madinah, without being in a state of fear, nor due to rain."
 
They asked to Ibn Abbas (رضئ اللہ تعالی عنہ) why did he do that?  He said, he (the Prophet  ﷺ) wanted, there should be no hardship on his Ummah.  There is something on this topic from Abu Huraira (رضئ اللہ تعالی عنہ).  Imam Tirmidhi said, the Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ) has been reported through more than one route from him.  It was reported from Jabir bin Zaid, Sa'id bin Jubair, and Abdullah bin Shaqiq al-Uqaili.  It has been reported from Ibn Abbas (رضئ اللہ تعالی عنہ), from the Prophet (صلى الله عليه و آله وسلم) by other than these as well.  
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 038
 
Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Whoever combines two prayers without any excuse then he has committed something from the major sins.'
 
Imam Tirmidhi said, Hanash (a narrator in the chain of this Hadith) is Abu Ali Ar-Rahbi (known as) Hanash bin Qais.  He is weak according to the people of Hadith.  Ahmad and others graded him weak.  The people of knowledge act according to this : one does not combine two prayers except while traveling or at Arafat (during Hajj).  Some of the people of knowledge among the Tabi'een permitted combining two prayers for the sick person.  And this is the saying of Ahmad and Ishaq.  Some of the people of knowledge say one may combine two prayers for rain.  This is the view of Ash-Shafii, Ahmad and Ishaq.  Ash-Shafii did not think that the sick person could combine two prayers.
 
 
 

CHAPTER (25)

باب مَا جَاءَ فِي بَدْءِ الأَذَانِ

What has been related about how the Adhan started

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 039

حَدَّثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زَيْدٍ، عَنْ أَبِيهِ، قَالَ لَمَّا أَصْبَحْنَا أَتَيْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم فَأَخْبَرْتُهُ بِالرُّؤْيَا فَقَالَ ‏"‏ إِنَّ هَذِهِ لَرُؤْيَا حَقٍّ فَقُمْ مَعَ بِلاَلٍ فَإِنَّهُ أَنْدَى وَأَمَدُّ صَوْتًا مِنْكَ فَأَلْقِ عَلَيْهِ مَا قِيلَ لَكَ وَلْيُنَادِ بِذَلِكَ ‏"‏ ‏.‏ قَالَ فَلَمَّا سَمِعَ عُمَرُ بْنُ الْخَطَّابِ نِدَاءَ بِلاَلٍ بِالصَّلاَةِ خَرَجَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَهُوَ يَجُرُّ إِزَارَهُ وَهُوَ يَقُولُ يَا رَسُولَ اللَّهِ وَالَّذِي بَعَثَكَ بِالْحَقِّ لَقَدْ رَأَيْتُ مِثْلَ الَّذِي قَالَ ‏.‏ قَالَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ فَلِلَّهِ الْحَمْدُ فَذَلِكَ أَثْبَتُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَبْدِ اللَّهِ بْنِ زَيْدٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَوَى هَذَا الْحَدِيثَ إِبْرَاهِيمُ بْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ أَتَمَّ مِنْ هَذَا الْحَدِيثِ وَأَطْوَلَ وَذَكَرَ فِيهِ قِصَّةَ الأَذَانِ مَثْنَى مَثْنَى وَالإِقَامَةِ مَرَّةً مَرَّةً ‏.‏ وَعَبْدُ اللَّهِ بْنُ زَيْدٍ هُوَ ابْنُ عَبْدِ رَبِّهِ وَيُقَالُ ابْنُ عَبْدِ رَبٍّ وَلاَ نَعْرِفُ لَهُ عَنِ النَّبِيِّ صلى الله عليه وسلم شَيْئًا يَصِحُّ إِلاَّ هَذَا الْحَدِيثَ الْوَاحِدَ فِي الأَذَانِ ‏.‏ وَعَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ عَاصِمٍ الْمَازِنِيُّ لَهُ أَحَادِيثُ عَنِ النَّبِيِّ صلى الله عليه وسلم وَهُوَ عَمُّ عَبَّادِ بْنِ تَمِيمٍ ‏.‏
 
Albdullah bin Zaid (رضئ اللہ تعالی عنہ) narrated that when I awoke, I went to Allah's Apostle (صلى الله عليه و آله وسلم) to inform him of the dream. He said : 'Indeed this dream is true. So go to Bilal (رضئ اللہ تعالی عنہ), for he has a better and louder voice than you. Convey to him what was said to you, so that he may make the call (for prayer) with that.' He said : 'When Umar bin Al-Khattab (رضئ اللہ تعالی عنہ) heard Bilal (رضئ اللہ تعالی عنہ) calling for the prayer, he went to Allah's Apostle (صلى الله عليه و آله وسلم), and he was dragging his Izar, (as he was hurrying) saying : 'O Allah's Apostle (صلى الله عليه و آله وسلم)! By the One Who sent you with the truth! I dreamt the same as what he said.' He said : the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'To Allah is the praise, so, that confirms it even more.'
 
There is a narration on this topic from Ibn Umar (رضئ اللہ تعالی عنہ).  Imam Tirmidhi said the Hadith of Abdullah bin Zaid (رضئ اللہ تعالی عنہ) is Hasan Sahih Hadith.  This Hadith was reported by Ibrahim bin Sa'd from Mohammad bin Ishaq in a more complete manner than this narration and it is longer.  In it he mentioned the story of the Adhan, that it is,  each part two times and that the Iqama is one time each part.  Abdullah bin Zaid (رضئ اللہ تعالی عنہ) is Ibn Abdu Rabbih (and they all call him Abdur Rabb).  We do not know of anything he narrataed from the Prophet (صلى الله عليه و آله وسلم) that is correct except for this one Hadith about the Adhan.  There are Ahadith from Abdullah bin Zaid bin Asim al-Mazini from the Prophet (صلى الله عليه و آله وسلم) and he is the uncle of Abbad bin Tamim. 
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 040
 
Ibn Umar (رضئ اللہ تعالی عنہ) narrated that when the Muslims arrived in Madinah, they used to assemble for the Salah, and guess the time for it.  There was no one who called for it (the prayer). One day they discussed that,  and some of them said that they should use a bell like the bell the Christians use. Others said they should use a trumpet like the horn the Jews use. But Umar (رضئ اللہ تعالی عنہ) said : 'Wouldn't it better if we had a man call for the prayer?' He said : 'So Allah's Apostle (صلى الله عليه و آله وسلم) said : 'O Bilal (رضئ اللہ تعالی عنہ)! Stand up and make the call for Salah.'
 
Imam Tirmidhi said this Hadith is Hasan Sahih Gharib as a narration of Ibn Umar (رضئ اللہ تعالی عنہ).  
 
 
 

CHAPTER (26)

باب مَا جَاءَ فِي التَّرْجِيعِ فِي الأَذَانِ

What has been related about At-Tarji in Adhan

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 041
 
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ عَبْدِ الْعَزِيزِ بْنِ عَبْدِ الْمَلِكِ بْنِ أَبِي مَحْذُورَةَ، قَالَ أَخْبَرَنِي أَبِي وَجَدِّي، جَمِيعًا عَنْ أَبِي مَحْذُورَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَقْعَدَهُ وَأَلْقَى عَلَيْهِ الأَذَانَ حَرْفًا حَرْفًا ‏.‏ قَالَ إِبْرَاهِيمُ مِثْلَ أَذَانِنَا ‏.‏ قَالَ بِشْرٌ فَقُلْتُ لَهُ أَعِدْ عَلَىَّ ‏.‏ فَوَصَفَ الأَذَانَ بِالتَّرْجِيعِ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي مَحْذُورَةَ فِي الأَذَانِ حَدِيثٌ صَحِيحٌ ‏.‏ وَقَدْ رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ ‏.‏ وَعَلَيْهِ الْعَمَلُ بِمَكَّةَ وَهُوَ قَوْلُ الشَّافِعِيِّ ‏.‏

Abu Mahdhurah (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) sat with him and taught him the Adhan word by word. Ibrahim said, 'it is the same as our Adhan.' Bishr said : I said to him, 'Repeat it to me.' So he described the Adhan with sequence'
 
Imam Tirmidhi said the Hadith of Abu Mahdhurah (رضئ اللہ تعالی عنہ) about the Adhan is a Sahih Hadith and it has been reported from him by more than one route.  This is acted upon in Makka and it is the view of Ash-Shafii. 
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 042
 
Abu Mahdhurah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) taught him the Adhan with nineteen phrases, and the Iqama with seventeen phrases.
 
Imam Tirmidhi said this Hadith is Hasan Sahih. Abu Mahdhurah's (رضئ اللہ تعالی عنہ) name is Samurah bin Miyar (رضئ اللہ تعالی عنہ).  Some of the people of knowledge held this view about the Adhan.  And it has been related that Abu Mahdhura (رضئ اللہ تعالی عنہ) would say the phrases of the Iqama once.  
 
 
 

CHAPTER (27)

باب مَا جَاءَ فِي إِفْرَادِ الإِقَامَةِ

What has been related about saying the phrases of the Iqama once

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 043
 
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، وَيَزِيدُ بْنُ زُرَيْعٍ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ أَبِي قِلاَبَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ أُمِرَ بِلاَلٌ أَنْ يَشْفَعَ، الأَذَانَ وَيُوتِرَ الإِقَامَةَ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى وَحَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَبِهِ يَقُولُ مَالِكٌ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Anas bin Malik (رضئ اللہ تعالی عنہ) narrated that Bilal (رضئ اللہ تعالی عنہ) was ordered to make the phrases of the Adhan even, and the phrases of the Iqamah odd.
 
There is a narration on this topic from Ibn Umar (رضئ اللہ تعالی عنہ).  Imam Tirmidhi said, the Hadith of Anas (رضئ اللہ تعالی عنہ) is Hasan Sahih Hadith.  This is the saying of some of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'een.  It is the view of Malik, Ash-Shafii, Ahmad and Ishaq.  
 
 
 

CHAPTER (28)

باب مَا جَاءَ أَنَّ الإِقَامَةَ مَثْنَى مَثْنَى

What has been related about saying the phrases of the Iqama twice

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 044

Abdullah bin Zaid (رضئ اللہ تعالی عنہ) said that the Apostle of Allah (صلى الله عليه و آله وسلم) would say each phrase of the call (for prayer) two times, for the Adhan and the Iqamah.
 
Imam Tirmidhi said the Hadith of Abdullah bin Zaid (رضئ اللہ تعالی عنہ), reported by Waki, from al-Amash, from Amr bin Murrah, from Abdur Rahman bin Abi Laila narrates that Abdullah bin Zaid (رضئ اللہ تعالی عنہ) saw the Adhan in a dream.  Shubah said, from Amr bin Murrah from Abdur Rahman bin Abi Laila (who said : the companions of Allah's Apostle ﷺ narrated) : Abdullah bin Zaid (رضئ اللہ تعالی عنہ) saw the Adhan in a dream.  And this is more correct than the narration of Ibn Abi Laila. Abdur Rahman bin Abi Laila did not hear from Abdullah bin Zaid (رضئ اللہ تعالی عنہ). Some of the people of knowledge said that the Adhan is two pharases for each part and the Iqamah is two pharases each.  This is the saying of Sufyan Ath-Thawri, Ibn al-Mubarak and the people of Kufah.  Imam Tirmidhi said, Ibn Abi Laila is Mohammad bin Abdur Rahman bin Ali Laila, he was a judge in Kufa and he did not hear anything from his father but he narrated from a man from his father.
 
 
 

CHAPTER (29)

باب مَا جَاءَ فِي التَّرَسُّلِ فِي الأَذَانِ

What has been related about saying the phrases of the Adhan emphasizingly and steadily

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 045
 
حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ، حَدَّثَنَا الْمُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ الْمُنْعِمِ، هُوَ صَاحِبُ السِّقَاءِ قَالَ حَدَّثَنَا يَحْيَى بْنُ مُسْلِمٍ، عَنِ الْحَسَنِ، وَعَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لِبِلاَلٍ ‏ "‏ يَا بِلاَلُ إِذَا أَذَّنْتَ فَتَرَسَّلْ فِي أَذَانِكَ وَإِذَا أَقَمْتَ فَاحْدُرْ وَاجْعَلْ بَيْنَ أَذَانِكَ وَإِقَامَتِكَ قَدْرَ مَا يَفْرُغُ الآكِلُ مِنْ أَكْلِهِ وَالشَّارِبُ مِنْ شُرْبِهِ وَالْمُعْتَصِرُ إِذَا دَخَلَ لِقَضَاءِ حَاجَتِهِ وَلاَ تَقُومُوا حَتَّى تَرَوْنِي ‏"‏ ‏.‏
 
Jabir (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said to Bilal (رضئ اللہ تعالی عنہ) : O Bilal (رضئ اللہ تعالی عنہ) when you call the Adhan then do so emphasizingly and steadily, and when you call the Iqamah then be quick. Allow enough time between your Adhan and Iqamah for the person eating, to finish what he is eating; the person drinking to finish what he is drinking and the one who needs time to relive himself, and do not stand until you see me.
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 046
 
 
There is another chain for a similar narration by Jabir (رضئ اللہ تعالی عنہ) (as described in above Hadith # 045).
 
Imam Tirmidhi said, we do not know of this Hadith of Jabir (رضئ اللہ تعالی عنہ) except from this route, from the narration of Abdul Munin and it is a chain that is unknown.  (Abdul Munim was a Shaikh at Basra).
 
 
 

CHAPTER (30)

باب مَا جَاءَ فِي إِدْخَالِ الإِصْبَعِ فِي الأُذُنِ عِنْدَ الأَذَانِ

What has been related about placing the fingers in the ears for the Adhan

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 047
 
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا سُفْيَانُ الثَّوْرِيُّ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ، قَالَ رَأَيْتُ بِلاَلاً يُؤَذِّنُ وَيَدُورُ وَيُتْبِعُ فَاهُ هَا هُنَا وَهَا هُنَا وَإِصْبَعَاهُ فِي أُذُنَيْهِ وَرَسُولُ اللَّهِ صلى الله عليه وسلم فِي قُبَّةٍ لَهُ حَمْرَاءَ أُرَاهُ قَالَ مِنْ أَدَمٍ فَخَرَجَ بِلاَلٌ بَيْنَ يَدَيْهِ بِالْعَنَزَةِ فَرَكَزَهَا بِالْبَطْحَاءِ فَصَلَّى إِلَيْهَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَمُرُّ بَيْنَ يَدَيْهِ الْكَلْبُ وَالْحِمَارُ وَعَلَيْهِ حُلَّةٌ حَمْرَاءُ كَأَنِّي أَنْظُرُ إِلَى بَرِيقِ سَاقَيْهِ ‏.‏ قَالَ سُفْيَانُ نُرَاهُ حِبَرَةً ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي جُحَيْفَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَعَلَيْهِ الْعَمَلُ عِنْدَ أَهْلِ الْعِلْمِ يَسْتَحِبُّونَ أَنْ يُدْخِلَ الْمُؤَذِّنُ إِصْبَعَيْهِ فِي أُذُنَيْهِ فِي الأَذَانِ ‏.‏ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ وَفِي الإِقَامَةِ أَيْضًا يُدْخِلُ إِصْبَعَيْهِ فِي أُذُنَيْهِ ‏.‏ وَهُوَ قَوْلُ الأَوْزَاعِيِّ ‏.‏ وَأَبُو جُحَيْفَةَ اسْمُهُ وَهْبُ بْنُ عَبْدِ اللَّهِ السُّوَائِيُّ ‏.‏
 
Abu Juhaifah (رضئ اللہ تعالی عنہ) narrated : I saw Bilal (رضئ اللہ تعالی عنہ) calling the Adhan, and turning, and his (face) was following here and there, and his (index) fingers were in his ears, and Allah's Apostle (صلى الله عليه و آله وسلم) was in a small red tent' - 'I think',  he (one of the narrators) said, 'it was made from a hide' - so Bilal (رضئ اللہ تعالی عنہ) went out in front of him with an Anazah which he planted (on the ground) at Batha. Allah's Apostle (صلى الله عليه و آله وسلم) prayed facing it, and a dog and a donkey passed in front of him; he was wearing a red Hullah, and it is as if I am now looking at the radiance of his shins.' Sufyan said : 'We think that it was a Hibrah.'
 
Imam Tirmidhi said the Hadith of Abu Juhaifah (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith. This is acted upon by the people of knowledge who consider it recommended to place the fingers into the ears for the Adhan.  Some of the people of knowledge say that for the Iqam as well, one is to put his (index) fingers in his ears.  This is the saying of al-Awzai.  Abu Juhaifa's name is Wahb bin Abdullah as-Suwai (رضئ اللہ تعالی عنہ).
 
 
 

CHAPTER (31)

باب مَا جَاءَ فِي التَّثْوِيبِ فِي الْفَجْرِ

What has been related about At-Tathwib in the Adhan of Fajr

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 048
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا أَبُو إِسْرَائِيلَ، عَنِ الْحَكَمِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ بِلاَلٍ، قَالَ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لاَ تُثَوِّبَنَّ فِي شَيْءٍ مِنَ الصَّلَوَاتِ إِلاَّ فِي صَلاَةِ الْفَجْرِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي مَحْذُورَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ بِلاَلٍ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ أَبِي إِسْرَائِيلَ الْمُلاَئِيِّ ‏.‏ وَأَبُو إِسْرَائِيلَ لَمْ يَسْمَعْ هَذَا الْحَدِيثَ مِنَ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ إِنَّمَا رَوَاهُ عَنِ الْحَسَنِ بْنِ عُمَارَةَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ ‏.‏ وَأَبُو إِسْرَائِيلَ اسْمُهُ إِسْمَاعِيلُ بْنُ أَبِي إِسْحَاقَ وَلَيْسَ هُوَ بِذَاكَ الْقَوِيِّ عِنْدَ أَهْلِ الْحَدِيثِ ‏.‏ وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي تَفْسِيرِ التَّثْوِيبِ فَقَالَ بَعْضُهُمُ التَّثْوِيبُ أَنْ يَقُولَ فِي أَذَانِ الْفَجْرِ الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ وَهُوَ قَوْلُ ابْنِ الْمُبَارَكِ وَأَحْمَدَ ‏.‏ وَقَالَ إِسْحَاقُ فِي التَّثْوِيبِ غَيْرَ هَذَا قَالَ التَّثْوِيبُ الْمَكْرُوهُ هُوَ شَيْءٌ أَحْدَثَهُ النَّاسُ بَعْدَ النَّبِيِّ صلى الله عليه وسلم إِذَا أَذَّنَ الْمُؤَذِّنُ فَاسْتَبْطَأَ الْقَوْمَ قَالَ بَيْنَ الأَذَانِ وَالإِقَامَةِ قَدْ قَامَتِ الصَّلاَةُ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ ‏.‏ قَالَ وَهَذَا الَّذِي قَالَ إِسْحَاقُ هُوَ التَّثْوِيبُ الَّذِي قَدْ كَرِهَهُ أَهْلُ الْعِلْمِ وَالَّذِي أَحْدَثُوهُ بَعْدَ النَّبِيِّ صلى الله عليه وسلم ‏.‏ وَالَّذِي فَسَّرَ ابْنُ الْمُبَارَكِ وَأَحْمَدُ أَنَّ التَّثْوِيبَ أَنْ يَقُولَ الْمُؤَذِّنُ فِي أَذَانِ الْفَجْرِ الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ وَهُوَ قَوْلٌ صَحِيحٌ وَيُقَالُ لَهُ التَّثْوِيبُ أَيْضًا وَهُوَ الَّذِي اخْتَارَهُ أَهْلُ الْعِلْمِ وَرَأَوْهُ ‏.‏ وَرُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّهُ كَانَ يَقُولُ فِي صَلاَةِ الْفَجْرِ الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ ‏.‏ وَرُوِيَ عَنْ مُجَاهِدٍ قَالَ دَخَلْتُ مَعَ عَبْدِ اللَّهِ بْنِ عُمَرَ مَسْجِدًا وَقَدْ أُذِّنَ فِيهِ وَنَحْنُ نُرِيدُ أَنْ نُصَلِّيَ فِيهِ فَثَوَّبَ الْمُؤَذِّنُ فَخَرَجَ عَبْدُ اللَّهِ بْنُ عُمَرَ مِنَ الْمَسْجِدِ وَقَالَ اخْرُجْ بِنَا مِنْ عِنْدِ هَذَا الْمُبْتَدِعِ ‏.‏ وَلَمْ يُصَلِّ فِيهِ ‏.‏ قَالَ وَإِنَّمَا كَرِهَ عَبْدُ اللَّهِ التَّثْوِيبَ الَّذِي أَحْدَثَهُ النَّاسُ بَعْدُ ‏.‏
 
Bilal (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Do not say the Tathwib - الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ [Salah is better than Sleep] - for any prayer except Fajr.
 
There is something on this topic from Abu Mahdhurah (رضئ اللہ تعالی عنہ). Imam Tirmidhi said : We do not know of the Hadith of Bilal (رضئ اللہ تعالی عنہ) except as a narration of Abu Isra'il Al-Mula'i. Abu Isra'il did not hear this Hadith from Al-Hakam bin `Utaibah. He said : He only reported it from Al-Hasan bin Umarah from Al-Hakam bin `Utaibah. Abu Isra'il's name is (Isma`il bin Abi Ishaq, and he is not strong according to the people of Hadith). The people of knowledge have differed over the interpretation of At-Tathwib. Some of them say that At-Tathwib is when one says : الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ  [ prayer is better than sleep] for the Adhan of Fajr. This is the saying of Ibn Al-Mubarak and Ahmad. Ishaq said something different about At-Tathwib, he said : It is something that the people started after the Prophet (صلى الله عليه و آله وسلم), when the Mu'adh-dhin calls the Adhan and the people are slow in coming, so between the Adhan and the Iqamah he says :  قَدْ قَامَتِ الصَّلاَةُ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ  [ Prayer is ready, come to prayer, come to success]. This Tathwib, which Ishaq mentioned, is the one that the people of knowledge dislike, which they innovated after the Prophet (صلى الله عليه و آله وسلم). But Ibn Al-Mubarak and Ahmad explained that At-Tathwib is when the Mu'adh-dhin says : الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ  [ prayer is better than sleep] for the Adhan of Fajr. And this is the correct saying, and it is called At-Tathawwub as well, and this is the one chosen by the people of knowledge, and it is their opinion. It has been reported from `Abdullah bin `Umar (رضئ اللہ تعالی عنہ) that he would say : الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ  [ prayer is better than sleep] for Fajr. It has been reported from Mujahid that he said : 'I entered a Masjid with Abdullah bin Umar (رضئ اللہ تعالی عنہ) in which the Adhan was called, and we wanted to pray in it. Then the Mu'adh-dhin said the Tathwib. So Abdullah bin Umar (رضئ اللہ تعالی عنہ) left the Masjid and said : 'Let us leave the place of this innovator'.  And he did not pray in it.' Abdullah (رضئ اللہ تعالی عنہ) only disliked the Tathwib that the people invented later on.
 
 
Explanation
It is agreed unanimously that saying
"As-Salãtu Khairum-minan-Nawm,
[prayer is better than sleep] in the
Adhãn
for the morning prayer is
Sunnah,
and proven from the authentic
Ahadith.
Behold! Making aware the unaware
person (about prayer) at home, in a meeting or walking on the path, or to
awake a sleeping one is unanimously lawful; and none named it
Tathwib.
It is agreed unanimously that saying
"As-Salãtu Khairum-minan-Nawm,
[prayer is better than sleep] in the
Adhãn
for the morning prayer is
Sunnah,
and proven from the authentic
Ahadith.
Behold! Making aware the unaware
person (about prayer) at home, in a meeting or walking on the path, or to
awake a sleeping one is unanimously lawful; and none named it
Tathwib.

As has been explained by Imam Tirmidhi above, it is the consensus of Ulema that saying - الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ [ prayer is better than sleep] in the Adhãn of Fajr is Sunnah, and proven from the authentic Ahadith. 

 
 
 
 

CHAPTER (32)

باب مَا جَاءَ أَنَّ مَنْ أَذَّنَ فَهُوَ يُقِيمُ

What has been related about whoever calls the Adhan, he is to call the Iqamah

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 049
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ، وَيَعْلَى بْنُ عُبَيْدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ زِيَادِ بْنِ أَنْعُمٍ الإِفْرِيقِيِّ، عَنْ زِيَادِ بْنِ نُعَيْمٍ الْحَضْرَمِيِّ، عَنْ زِيَادِ بْنِ الْحَارِثِ الصُّدَائِيِّ، قَالَ أَمَرَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ أُؤَذِّنَ فِي صَلاَةِ الْفَجْرِ فَأَذَّنْتُ فَأَرَادَ بِلاَلٌ أَنْ يُقِيمَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنَّ أَخَا صُدَاءٍ قَدْ أَذَّنَ وَمَنْ أَذَّنَ فَهُوَ يُقِيمُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى وَحَدِيثُ زِيَادٍ إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ الإِفْرِيقِيِّ وَالإِفْرِيقِيُّ هُوَ ضَعِيفٌ عِنْدَ أَهْلِ الْحَدِيثِ ضَعَّفَهُ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ وَغَيْرُهُ قَالَ أَحْمَدُ لاَ أَكْتُبُ حَدِيثَ الإِفْرِيقِيِّ ‏.‏ قَالَ وَرَأَيْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يُقَوِّي أَمْرَهُ وَيَقُولُ هُوَ مُقَارِبُ الْحَدِيثِ ‏.‏ وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ أَنَّ مَنْ أَذَّنَ فَهُوَ يُقِيمُ ‏.‏

Ziyad bin Al-Harith As-Suda'i (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) ordered him to call the Adhan for the Fajr prayer. I called the Adhan, then Bilal (رضئ اللہ تعالی عنہ) wanted to call the lqamah. The Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Indeed the brother from Suda' has called the Adhan, and whoever calls the Adhan he calls the Iqama.'
 
There is something on this topic from Ibn Umar (رضئ اللہ تعالی عنہ).  Imam Tirmidhi  said, we only know of the Hadith of Ziyad from the narration of al-Ifriqi, and al-Ifriqi is weak according to the people of Hadith.  Yahya bin Sa'eed al-Qattan and others graded him weak.  Ahmad said, I do not write the narrations of al-Ifriqi.  He said, I saw Mohammad bin Ismail (Al-Bukhari) strengthening his case and he was saying : He is muqarab (average) in Hadith.  Most of the people of knowledge act according to this.  They say that whoever calls the Adhan, he calls the Iqamah.
 
 

CHAPTER (33)

باب مَا جَاءَ فِي كَرَاهِيَةِ الأَذَانِ بِغَيْرِ وُضُوءٍ

What has been related about it is disliked to call the Adhan without Wudu

Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 050

Abu Huraira (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'None should call the Adhan except for one with Wudu.'
 
 
Jami at-Tirmidhi, Vol 1,  Bk 2,  Hadith # 051
 
 
Ibn Shihab narrated that Abu Hurairah (رضئ اللہ تعالی عنہ) said : 'None should call for the prayer except for one with Wudu.'

Imam Tirmidhi  said this is more correct than the first Hadith. Ibn Wahb did not narrate Abu Hurairah's (رضئ اللہ تعالی عنہ) Hadith from the Prophet (صلى الله عليه و آله وسلم)</