Hanafi Asr Time

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer 

The Hanafi Asr time is later than other Madhab’s due to a Hadith in which the blessed Prophet ﷺ encouraged us to pray Dhuhr when the weather cools. It is only possible for us to act upon this authentic Hadith if we consider Asr prayer to start relatively late. Other Madhabs consider Asr prayer to start sooner, but that seems to oppose the Hadith.

Explanation

 

عَنْ أَبِي سَعِيدٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَبْرِدُوا بِالظُّهْرِ، فَإِنَّ شِدَّةَ الحَرِّ مِنْ فَيْحِ جَهَنَّمَ

Abu Saeed al-Khudri narrated that the Messenger of Allah ﷺ said: Let Dhuhr cool down as the intensity of heat is from hellfire. (Sahih al-Bukhari, 538).

 

Scholars differed over the end time of Dhuhr and thus the start time for Asr. The Hanafi Asr time is later than others due to the above Sahih Hadith. They teach the double shadow opinion. As opposed to the single shadow followed by others. This refers to the length of the shadow of an object.

Hanafis say Asr enters when the shadow of an object is twice its length, excluding the Zenith shadow. Other Madhabs disagree and say it must be equal to the length of the object minus the Zenith shadow. Thus, we have the terminology of one shadow and two shadow.

 

Hadith analysis

Although the above Hadith does not explicitly speak about the Hanafi Asr start time, it does address the Dhuhr end time. Most scholars agree that the two are the same. Meaning, Asr starts when Dhuhr ends. Therefore, when the blessed Prophet ﷺ commanded us to delay Dhuhr until it is cooler he ﷺ also informed us that Asr does not begin until later in the day.

The Hanafi argument is that the weather does not cool at one shadow. It only cools at two shadows. Thus, it is only possible to act upon the Hadith if we consider Dhuhr end time to be two shadows. This seems to be a clear proof for the Hanafi position.

 

أبردوا بالظهر بمعنى: صلوها إذا سكنت شدة الحرّ؛ واشتداد الحر في ديارهم يكون في وقت صيرورة ظل كل شيء مثله، ولا يفتر الحر إلا بعد المثلَين؛ فإذا تعارضت الأخبار يبقى ما كان على ما كان، ووقت الظهر ثابت بيقين، فلا يزول بالشك، ووقت العصر ما كان ثابتاً فلا يدخل بالشكَّ؛ وأما حديث ابن عباس، وجابر وغيرهما: فلا يدل على أن لا يكون ما وراء وقت الإمَامة وقتا للظهر؛ ألا ترى أن جبريل- عليه السلام- أم للفجر في اليوم الثاني حين أسفر، والوقت يبقى بعده إلى طلوع الشمس؟ وكذلك صلى العشاء حين ذهب ثلث الليل والوقت يبقى بعده إلى طلوع الفجر.

Let Dhuhr cool down. Meaning perform it once the intensity of the heat has abated. In their region, the intense heat would occur when the shadow of an object was equal to the object’s own length. And the heat would not subside until the shadow reached twice that length. When reports conflict, the established status quo remains. The time for Dhuhr is known with certainty and is not displaced by doubt. Whereas the time for Asr is not yet established, and thus cannot enter based upon doubt. As for the Hadith narrated by Ibn Abbas, Jabir, and others, it does not imply that the time following the prayer led by the Imam cannot also be a valid time for Dhuhr. Consider that Jibreel (peace be upon him) led the Fajr prayer on the second day when the light of dawn had spread clearly, yet the time for the prayer remained valid until sunrise. Likewise, he performed the Isha prayer when one-third of the night had passed, yet the time remained valid until the break of dawn. (Imam Badr al-Deen al-Ayni 855H, Sharh Sunan Abi Dawud).

 

More cautious

Imam al-Ayni raised the issue of caution in the above Nass (text). Which is a very important consideration. Praying Asr at one shadow means you may be praying it early. Thus, it will be invalid. Whereas following the Hanafi Asr time will not cause this problem. Your Asr will always be valid.

As for the Dhuhr prayer, there would be the concern that the Hanafi prayed it after the time ended. Which is a serious concern. However, that is still not as concerning as praying before the time enters. Since, praying after the time expires is sinful but the prayer obligation stands discharged. But praying before the time enters renders the prayer invalid and the obligation remains unfulfilled.

 

Proof for other Madhabs

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَمَّنِي جِبْرِيلُ فِي الصَّلَاةِ، فَصَلَّى الظُّهْرَ حِينَ زَالَتِ الشَّمْسُ، وَصَلَّى الْعَصْرَ حِينَ كَانَ الْفَيْءُ قَامَةً، وَصَلَّى الْمَغْرِبَ حِينَ غَابَتِ الشَّمْسُ، وَصَلَّى الْعِشَاءَ حِينَ غَابَ الشَّفَقُ، وَصَلَّى الْفَجْرَ حِينَ طَلَعَ الْفَجْرُ، ثُمَّ جَاءَهُ  الْغَدُ، فَصَلَّى الظُّهْرَ وَفَيْءُ كُلِّ شَيْءٍ مِثْلُهُ، وَصَلَّى الْعَصْرَ وَالظِّلُّ قَامَتَانِ، وَصَلَّى الْمَغْرِبَ حِينَ غَابَتِ الشَّمْسُ، وَصَلَّى الْعِشَاءَ إِلَى ثُلُثِ اللَّيْلِ الْأَوَّلِ، وَصَلَّى الصُّبْحَ حِينَ كَادَتِ الشَّمْسُ تَطْلُعُ، ثُمَّ قَالَ: الصَّلَاةُ فِيمَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ

Abu Saeed al-Khudri narrated that the Messenger of Allah ﷺ said: Jibreel led me in Salah, he prayed Dhuhr after the Sun’s zenith, he prayed Asr when the shadow was equal to a mans height, he prayed Maghrib when the sun set, he prayed Isha when the twilight disappeared and prayed Fajr at daybreak. He returned the next day and prayed Dhuhr when the shadow of an object was equal to its size, he prayed Asr when the shadow was twice the height of a man, he prayed Maghrib when the sun set, he prayed Isha up to the first third of the night and prayed Fajr when the sun was about to rise. He then said: The Salah is between these two times. (Musnad Ahmad, 11249).

Those who disagree with the Hanafi Asr time often cite the above Hadith as proof for their position. They explain that Asr was prayed at one shadow. Therefore, that must be Dhuhr time. Not Asr time.

When they use the above narration as evidence against the Hanafi Madhab, they are making their position look weak for two main reasons. Firstly, the Hadith chain contains Ibn Lahi’ah. Who is known to be a problematic narrator. His narrations are generally considered weak.

Secondly, the very same Hadith has Dhuhr being prayed after one shadow too. Which would render that Dhuhr time and thus support the Hanafi position. The reality is that this particular Hadith should not be used as proof for either side. Not only is there a concern regarding authenticity of the chain, but it seems contradictory too.

 

رواه أحمد والطبراني في الكبير وفيه ابن لهيعة وفيه ضعف. (مجمع الزوائد ومنبع الفوائد)

Narrated by Ahmad and al-Tabarani in al-Kabir. It contains Ibn Lahi‘ah, in whom there is weakness. (Imam Noorud-Deen al-Haythami 807H, Majma‘ al-Zawa’id).

 

Difference of opinion

Undoubtedly, we must respect both opinions. As Sunni Muslims we consider all four Madhabs to be valid and followable. Therefore, we recognise any differences amongst them as credible and followable opinions.

In the presentation above, I have focused on the evidence for the Hanafi Asr time. That does not mean other Madhabs have no evidence. Rather, all Madhabs have evidence to support their positions. Otherwise, they would not have survived centuries of scholarly scrutiny.

 

Difference amongst Hanafis

 

قَالَ (وَوَقْتُ الظُّهْرِ مِنْ حِينِ تَزُولُ الشَّمْسُ إلَى أَنْ يَكُونَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ) فِي قَوْلِ أَبِي يُوسُفَ وَمُحَمَّدٍ رَحِمَهُمَا اللَّهُ تَعَالَى وَقَالَ أَبُو حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – لَا يَدْخُلُ وَقْتُ الْعَصْرِ حَتَّى يَصِيرَ الظِّلُّ قَامَتَيْنِ وَلَا خِلَافَ فِي أَوَّلِ وَقْتِ الظُّهْرِ. (المبسوط)

He said: The time for Dhuhr extends from the moment the sun declines until the shadow of every object becomes equal to the object itself. This is the view of Abu Yusuf and Muhammad (may Allah Almighty have mercy on them both). Abu Hanifa (may Allah Almighty have mercy on him) said that the time for Asr does not begin until the shadow reaches twice the length. There is no disagreement regarding the start time of Dhuhr. (Imam Muhammad bin Ahmad bin Abi Sahl al-Sarakhsi 483H, al-Mabsoot).

 

Imam al-Sarakhsi explained that the issue of Asr start stime is disputed within the Hanafi Madhab. In fact, there are major Imams of the Madhab on either side of the argument. Thus, one shadow and two shadows are both valid and followable opinions within the Madhab. Alhamdulillah this offers greater flexibility and ease.

 

Conclusion

This Ummah has always respected valid differences of opinion. Such a difference exists regarding prayer times. The Hanafi Asr time is later than that of other Madhabs. Yet we respect their position too. We believe we have clear evidence to support our view but recognise that they will also have evidence. It is deeply misguided to argue or fight over such differences. Rather they must be respected and unity within Ahl al-Sunnah must be maintained.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (02.08.26)