VERY BENEFICIAL NAFL
SALAAHS
ONGOING POSTS IN THE WHATSAPP SOCIAL MEDIA
ONGOING POSTS IN THE WHATSAPP SOCIAL MEDIA
*1)
Tahiyyatul Wudhu*• After Wudhu. • 2 Rakaats.
_Benefit: Entitled to enter Jannat._
*2) Tahiyyatul Masjid*
• Upon entering Masjid & before sitting down.• 2 Rakaats.
_Benefit: To honour ﷲ͜عَزَّوَجَــــل_
*3) Ishraaq*
• Performed 15 minutes after sunrise.• 2 or 4 Rakaats.
_Benefit: Thawaab of one Hajj & Umrah_
*4) Salaatul Chaasht*
• Some part of day (± 10:00am) has passed until Zawaal.
• 2; 4; 6; 8; 10 or 12 Rakaats._Benefit: Counted among the devotees_
*5) Awwabeen Salaat*
• After Maghrib Salaat.
• Minimum 6 and Maximum 20 Rakaats.
_Benefit: Sins forgiven even as much as the foam on the ocean_
*6) Salaatul Taubah*
• When the need arises.• 2 Rakaats.
_Benefit: If certainly truthful and sincere ﷲ͜عَزَّوَجَــــل forgives_
*7) Salaatul Istikhaarah*
•may be read at any permissable time
• 2 Rakaats.
_Benefit: asking for the best decision from ﷲ͜عَزَّوَجَــــل_ 🕋
*8) Salaatul Hajaat*
• In time of need.• 2 Rakaats.
_Benefit: When one is in need or in difficulty_
*9) Saffar Salaat*
• Performed at home before setting out on a journey.
• 2 Rakaats.
_Benefit: A person has not left anything better at home then these 2 Rakaats_
*10) Salaatul Tasbeeh*
• Any permitted time.• 4 Rakaats.
_Benefit: A precious gift and valuable present and ﷲ͜عَزَّوَجَــــل forgives all minor, major, intentional, unintentional and hidden sins_
*11) Tahajjud Salaat*
• After Esha, later part of night.
• Minimum of 2 Rakaats and Maximum of 12 Rakaats.
_Benefit: Glorify ﷲ͜عَزَّوَجَــــل_
_Benefit: Entitled to enter Jannat._
*2) Tahiyyatul Masjid*
• Upon entering Masjid & before sitting down.• 2 Rakaats.
_Benefit: To honour ﷲ͜عَزَّوَجَــــل_
*3) Ishraaq*
• Performed 15 minutes after sunrise.• 2 or 4 Rakaats.
_Benefit: Thawaab of one Hajj & Umrah_
*4) Salaatul Chaasht*
• Some part of day (± 10:00am) has passed until Zawaal.
• 2; 4; 6; 8; 10 or 12 Rakaats._Benefit: Counted among the devotees_
*5) Awwabeen Salaat*
• After Maghrib Salaat.
• Minimum 6 and Maximum 20 Rakaats.
_Benefit: Sins forgiven even as much as the foam on the ocean_
*6) Salaatul Taubah*
• When the need arises.• 2 Rakaats.
_Benefit: If certainly truthful and sincere ﷲ͜عَزَّوَجَــــل forgives_
*7) Salaatul Istikhaarah*
•may be read at any permissable time
• 2 Rakaats.
_Benefit: asking for the best decision from ﷲ͜عَزَّوَجَــــل_ 🕋
*8) Salaatul Hajaat*
• In time of need.• 2 Rakaats.
_Benefit: When one is in need or in difficulty_
*9) Saffar Salaat*
• Performed at home before setting out on a journey.
• 2 Rakaats.
_Benefit: A person has not left anything better at home then these 2 Rakaats_
*10) Salaatul Tasbeeh*
• Any permitted time.• 4 Rakaats.
_Benefit: A precious gift and valuable present and ﷲ͜عَزَّوَجَــــل forgives all minor, major, intentional, unintentional and hidden sins_
*11) Tahajjud Salaat*
• After Esha, later part of night.
• Minimum of 2 Rakaats and Maximum of 12 Rakaats.
_Benefit: Glorify ﷲ͜عَزَّوَجَــــل_
Dear members of Islamic Posts Whatsapp Forum;
We have been seeing vital
topics in the Whatsapp posts which some of us did not undertake to know the
schedules of such prayers. These information of prayers were picked from https://www.instagram.com/p/BL8mDHyBaa6/ as stated above.
COMMENTS ON VERY
BENEFICIAL NAFL SALAAHS:
1.0 TAHIYYAT AL-WUDU
PRAYERS
Question: Can you please shed some light on Tahiyatul wudu...are you supposed to pray Tahiyatul wudu straight after you have done wudu? For example say one has had a bath, you can’t pray the two rakat nafil straight away and will pray it after putting clothes on etc... And what are the pre-conditions for praying Tahiyatul wudu? And I've heard you're not supposed to talk to anyone before praying it. Is this true?
Answer: Abu Hurayra (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him) once said to Bilal (may Allah be pleased with him) at Fajr Salah: ‘O Bilal! Tell me of the most hopeful act you have done in Islam. For indeed I heard the sounds of your footsteps in front of me in paradise.’ He replied: ‘There is no hopeful act more than the fact that I do not perform Wudu in the day or night except that I read with that Wudu what has been decreed for me to read.’ (Sahih al-Bukhari, Book of Tahajjud, Hadith no. 1149).
This Hadith is the basis of Tahiyyat al-Wudu. After performing Wudu, a person should read two units of Nafl afterwards, with this intention of Tahiyyaat al-Wudu. It does not have to immediately afterwards. So, for example, a person would cloth himself properly after a bath if he wanted to perform Tahiyyat al-Wudu. Also, the person should avoid this prayer at the disliked times of Salah, so a delay on that basis is permissible and in fact preferred.
A person can talk for his needs and requirements between the Wudu and this Salah, so long as it is virtuous talk (returning someone’s Salam and so on) and not pointless and vulgar talk.
2) TAHIYYATUL MASJID
Salah of Tahiyyat-ul-Masjid (salutation to the mosque) - Greeting a mosque or graveyard when passing by them in a car
Question: Can you please shed some light on Tahiyatul wudu...are you supposed to pray Tahiyatul wudu straight after you have done wudu? For example say one has had a bath, you can’t pray the two rakat nafil straight away and will pray it after putting clothes on etc... And what are the pre-conditions for praying Tahiyatul wudu? And I've heard you're not supposed to talk to anyone before praying it. Is this true?
Answer: Abu Hurayra (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him) once said to Bilal (may Allah be pleased with him) at Fajr Salah: ‘O Bilal! Tell me of the most hopeful act you have done in Islam. For indeed I heard the sounds of your footsteps in front of me in paradise.’ He replied: ‘There is no hopeful act more than the fact that I do not perform Wudu in the day or night except that I read with that Wudu what has been decreed for me to read.’ (Sahih al-Bukhari, Book of Tahajjud, Hadith no. 1149).
This Hadith is the basis of Tahiyyat al-Wudu. After performing Wudu, a person should read two units of Nafl afterwards, with this intention of Tahiyyaat al-Wudu. It does not have to immediately afterwards. So, for example, a person would cloth himself properly after a bath if he wanted to perform Tahiyyat al-Wudu. Also, the person should avoid this prayer at the disliked times of Salah, so a delay on that basis is permissible and in fact preferred.
A person can talk for his needs and requirements between the Wudu and this Salah, so long as it is virtuous talk (returning someone’s Salam and so on) and not pointless and vulgar talk.
2) TAHIYYATUL MASJID
Salah of Tahiyyat-ul-Masjid (salutation to the mosque) - Greeting a mosque or graveyard when passing by them in a car
Question- Assalaamu
alaykum. Thank you for a wonderful informative forum. My question is: Is it permissible
or is it required to greet a mosque as you drive pass it, or greet a graveyard
when you drive past it? We have been doing that ever since we were young, and I
wanted to know the significance of it. Wassalaam.
Answer -All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad is His slave and Messenger.
It is recommended for any person in a state of ablution who enters a mosque and wants to sit therein to perform a two-rakʻah (unit of prayer) tahiyyat al-masjid (the prayer of greeting the mosque) upon entering it. Sharh ʻAbd Al-Baaqi Az-Zarqaani ʻala Mukhtasar Khaleel Al-Maaliki reads, "It is recommended to perform tahiyyat al-masjid upon entering the mosque while in a state ablution at a time when performing prayer is permissible and the person intends to stay therein for a while..."
The Kuwaiti Encyclopedia of Fiqh reads: "The majority of the scholars held that it is recommended for the one who enters a mosque, other than Al-Masjid Al-Haraam (the Ka'bah) - with the intention of staying therein, not just pass through it - and he is in a state of ablution, to perform two rakʻahs or more before sitting down. Abu Qataadah narrated that the Prophet said, 'When anyone of you enters the mosque, let him not sit down until he performs two rakʻahs.'"
Hence, it is not obligatory to perform tahiyyat al-masjid in the first place, nor is it recommended for a person who is merely passing by a mosque either inside a car or on foot. Tahiyyat al-masjid is intended to be a sort of greeting to Allaah, The Exalted, upon entering His house, i.e. the mosque. The Maaliki book Haashiyat Ad-Dusooqi reads, "The person performing tahiyyat al-masjid should perform it with the intention of drawing closer to Allaah and not for the mosque. It is called tahiyyat al-masjid meaning a greeting for the Lord of the mosque and not the mosque itself because when a person enters a house, he greets the owner of the house and not the house."
It is prescribed for the person passing by a graveyard to greet the dead buried therein, but it is not obligatory. Shaykh Ibn ʻUthaymeen was asked, "When we pass by a graveyard, should we greet the dead buried therein?" He answered:
"Yes, the scholars advised that it is prescribed to greet the dead buried in the graveyard whether the person passes by it or stops by it. However, it is better to stop, greet the dead buried therein, and recite the reported supplication. People mostly pass by the graveyards in their cars nowadays, which happens quite fast; the passerby would only recite one-fourth of the reported supplication while passing by the graveyard. If the graveyard is encircled with a fence that the passerby cannot see the graves, then this is not considered a visit for a graveyard." [Majmooʻ Al-Fataawa]
The rationale behind the prescribed greeting of a graveyard is to supplicate Allaah in favor of the dead therein. There is no doubt that these supplications reach and benefit them. Buraydah said:
"The Prophet used to teach them (i.e., the Companions), whenever they came out to visit the graveyard, to say, 'As-salamu ʻalaykum ahlad-diyyaari min al-mu'mineena wal-Muslimeen, wa inna in shaa' Allaahu bikum lahiqoon. Asʻalullaaha lana wa-lakum al-ʻaafiyah.'" (Peace be on you, O residents of the abodes of the believers and the Muslims, and if Allaah pleases, we shall follow you; we implore Allaah for well-being for ourselves and for you.) [Muslim and others]
As-Sanʻaani wrote: "The fact that the Prophet asked Allaah, The Exalted, for well-being in this context indicates that it is one of the important and most noble things to ask Allaah for. Well-being as far as the dead are concerned means safeguarding them from the punishment and discussing their good and bad deeds on the Day of Judgment. The intent of visiting the graveyard is to supplicate Allaah in favor of the dead buried therein, remember the Hereafter, and declare renouncing the worldly pleasures..." [Subl As-Salaam].
3) ISHRAAQ
ISHRAAQ PRAYER IS SUNNAH AND IS NOT OBLIGATORY
Question: Is it obligatory to offer salaat ash-shurooq (prayer following sunrise)?
Praise be to Allah
Salaat al-ishraaq is a two-rak‘ah prayer that is offered after the sun has risen and become high, for those who pray Fajr in congregation in the mosque, then sit in the place where they prayed, remembering Allah, may He be exalted, until they pray two rak‘ahs.
Concerning its virtue, the Prophet (blessings and peace of Allah be upon him) said: “Whoever prays Fajr in congregation, then sits remembering Allah until the sun rises, then prays two rak‘ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.” Narrated by at-Tirmidhi (586), from Anas ibn Maalik (may Allah be pleased with him).
There is a difference of scholarly opinion as to the soundness of this hadeeth. It was classed as da‘eef (weak) by some scholars and classed as hasan (good) by others. Among those who classed it as hasan was al-Albaani (may Allah have mercy on him) in Saheeh Sunan at-Tirmidhi.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about it and said: This hadeeth has isnaads that are fine, thus it is regarded as coming under the heading of hasan because of corroborating evidence. This prayer is mustahabb after the sun has risen and reached the height of a spear, that is approximately fifteen or twenty minutes after the sun rises. End quote from Fataawa ash-Shaykh Ibn Baaz, 25/171
Secondly: -This prayer is mustahabb (encouraged), not obligatory, and it comes under the heading of Duha prayer, because the time for Duha prayer lasts from when the sun has risen high until just before the zenith (the time of Zuhr).
With regard to Duha prayer being Sunnah and mustahabb, it was narrated by al-Bukhaari (1178) and Muslim (721) that Abu Hurayrah (may Allah be pleased with him) said: My beloved (blessings and peace of Allah be upon him) advised me to do three things, which I will not forsake so long as I live: to fast three days of each month, to pray Duha, and not to sleep until I pray Witr.
Shaykh Ibn ‘Uthaymeen (may Allah be pleased with him) was asked about Ishraaq and Duha prayer, and replied: The Sunnah of Ishraaq is (the same as) the Sunnah of Duha, but if it is done early, from the time when the sun has risen to the height of a spear, then it is Ishraaq prayer; if it is done at the end of its time or in the middle of its time, then it is Duha prayer. But it is (all) Duha prayer, because the scholars (may Allah be pleased with them) said that the time of Duha prayer lasts from when the sun has risen to the height of a spear until just before the zenith. End quote from Liqa’ al-Baab al-Maftooh, 141/24.
4) SALAATUL DUAA
SALATUL DUHA – THE FORENOON PRAYER
One of the optional prayers is Salatul Duha. It is a Sunnah Mu’akkadah (supererogatory).
Abu Dharr Radhiallahu ‘anhu reported: The Prophet (saw) said, “In the morning, charity is due on every joint of the body of every one of you. Every utterance of Allah’s Glorification (i.e., saying Subhan Allah) is an act of charity, every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity, every utterance of declaration of His Greatness (i.e., saying La ilaha ill Allah) is an act of charity, and every utterance of declaration of His Power (i.e. saying Allah Akbar); and enjoining M`aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ats of Doha Prayers which one performs in the Forenoon is equal to all this (in reward).” [Muslim]
Its time: -Its time is from about 20 minutes after the sunrise till about 45 / 30 mins before Salatul Dhuhr.
The time for Duha prayer is from when the sun has risen to the height of a spear, which is fifteen or twenty minutes after sunrise, until just before the sun passes its zenith (and the zenith is when the time for Zuhr prayer begins). What is meant by just before the sun passes its zenith is ten to fifteen minutes before it reaches the zenith, i.e. before the time when it is forbidden to pray begins. End quote. Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), (14/306).
Ibn Muflih (may Allaah have mercy on him) said: The time for (Duha) is from when the time when it is forbidden to prays ends, until the sun reaches its zenith. What is meant – and Allaah knows best – is just before the sun passes its zenith, because it is forbidden to pray at that time. End quote from al-Furoo’ (1/5670. [taken from IslamQA fatwa: 72828].
This is how I was advised, and I think probably the best way to approach this insha’Allah, when you wake up after going to sleep after fajr, make your wudul and pray your 2, 6, 4 or 8 rak’ats for Salatul Duha.
subhaanAllah, how easy is that? when starting out start with praying 2 raka’ah, when you get used to praying this Salah then insha’Allah you can increase the number of Rak’ah that you pray in it.
Abu Huraira Radhiallahu ‘anhu said: “My Khalil (friend) (the Prophet Shalallahu ‘alaihi wa Salam) advised me to observe three things and I shall not leave them till I die: 1. “To observe Saum (fasting) three days every (lunar) month; 2.” To offer the Duha prayer; 3. To offer Witr prayer before sleeping.”
[Bukhari & Muslim]. So insha’Allah T’ala, this is a simple Sunnah Mu’akkadah that we can easily begin to implement. So insha’Allah let’s make the intention, if we cannot pray it today, to start from tomorrow to observe this prayer.
5) AWWABEEN SALAAT
PRAYING THE SALAAT AL AWWABEEN (SALAAT DUHA PRAY OR CHAST PRAYER) -
Question: Are Duha and Forenoon prayer the same?
Answer: The term صَلاَةِ الضُّحَى is often translated as Forenoon Prayer. See: http://sunnah.com/bukhari/30/88 and a chapter in Kitaab al-Salaat of Imam Bukhaari, titled : (107) Chapter: Excellence Of The Forenoon Prayer, Two Are Its Minimum Rak'ahs And Eight Are Its Maximum Rak'ahs. And Average Rak'ahs Are Four Or Six, And Exhortation For The Observance Of The Prayer Question : What is the proper time to pray "Israk" & "Chast" Prayer?. Answer by Shaikh Saleh al Munajjid : Ishraaq (“ishrak”) prayer is Duha (“chast”) prayer offered at the beginning of its time. These are not two different prayers. It is called Ishraaq because it is done immediately after sunrise (shurooq) when the sun has risen to a certain height. Shaykh Ibn Baaz said: Ishraaq prayer is Duha prayer done at the beginning of its time. Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401 The time of Duha prayer is from the time when the sun has risen to a certain height, until just before the time for Zuhr prayer. Shaykh Ibn ‘Uthaymeen defined it as being from a quarter of an hour after the sun has risen until ten minutes before Zuhr prayer. Al-Sharh al-Mumti’, 4/122 So all of this period is the time for Duha prayer. It is better to pray it after the sun’s heat has become intense, because the Prophet (peace and blessings of Allaah be upon him) said: “It is preferable to offer Duha prayer when the sun’s heat has become so intense that even the young of the camels feel it.” Narrated by Muslim, 748 Ibn Baaz: Majmoo’ Fataawa, 11/395 The scholars defined this as being when one quarter of the day has passed, i.e., halfway between sunrise and Zuhr prayer. See al-Majmoo’ by al-Nawawi, 4/36; al-Mawsoo’ah al-Fiqhiyyah, 27/224.
Fatawa - Duha Prayer Source : alifta.net Permanent Committee Fatwas
Ruling on Salat-ul-Duha and the number of its Rak`ahs
Is it permissible to offer Salat-ul-Duha (supererogatory Prayer after sunrise) in four or six Rak`ahs (units of Prayer) with one Taslim (salutation of peace ending the Prayer)?
A: salat-ul-Duha is an act of Sunnah (reported from the Prophet) and its minimum is two Rak`ahs and it has no maximum limit. However, it is preferable not to exceed eight Rak`ahs and to say Taslim after each pair of Rak`ahs. Furthermore, they should not be combined with one Taslim at the end, for the Prophet (peace be upon him) said: The (optional) Salah (Prayer) by night and day should consist of pairs of Rak`ahs.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Salah of Al-Awwabin
Is there a Salah (Prayer) called the Salah of the penitent, and when is it offered?
Answer: This was reported regarding Salat-ul-Duha (supererogatory Prayer after sunrise). Zayd ibn Arqam (may Allah be pleased with him) said that the Messenger of Allah (peace be upon him) stated, The Salah of those who are penitent is offered when your Fisal (weaned camels) feel the heat of the sun. Related by Muslim. This means at the time when the young camels' hoofs are burnt by the sun. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Waiting in the Masjid until the sun rises and then offering Salat-ul-Duha
A man sits in the mosque reading the Qur'an after praying Al-Fajr Salah (Dawn Prayer) until sunrise, then he prays two Rak`ahs. However, some people denied his deed and said: It is impermissible, because it is the tradition of the worshippers of the Sun. Please, advise! Mat Allah reward you!
Answer: Whoever sits in the mosque reading the Qur'an and reciting the formulas of Adhkar (invocations and Remembrances said at certain times on a regular basis) after praying Al-Fajr Salah (Dawn Prayer) until sunrise is clear and the time when Salah is forbidden is over and prays two Rak`ahs or what he could, he indeed does a good and great deed. His act agrees with the Sunnah and is rewarded, God willing. In support of this, it is reported on the authority of Anas Ibn Malik: ()may Allah be pleased with him) that the Messenger of Allah said: 'Whoever prays the morning prayer in congregation then sits remembering Allah until the sun rises, then prays two units of prayer has the reward like that of Hajj and `Umrah.'"
The Messenger of Allah (May Allah's Peace and Blessings be upon him) said: ‘Completely, completely, completely’ Recorded by Al-Tirmidhy who said: It is Hadith Hasan Gharib (a good Hadith that is strange to come from this chain of narration) from Sahl Ibn Mu`adh from his father (may Allah be pleased with him) that the Messenger of Allah (May Allah's Peace and Blessings be upon him) said: "If anyone sits in his place of prayer when he finishes the dawn prayer till he prays the two Rak'ahs of the forenoon, saying nothing but what is good, his sins will be forgiven even if they are more than the foam of the sea". Recorded by Al-Imam Ahmad and Abu Dawud. According to another narration: His would be Paradise The same narration is recorded by Al-Bayhaqy but he added in the end of the report: “Hellfire will never touch his skin.” The report has many supporting tarditions that back its authority and is also strengthened with the report of Jabir Ibn Samurah (may Allah be pleased with him) that The Prophet (peace be upon him) used to sit crossed legged after the Fajr (dawn) Prayer in the same place in which he had prayed till the sunrise is complete. Recorded by Imam Muslim in his Sahih (authentic) Collection of Hadith, Abu Dawud, Al-Tirmidhy, and Al-Nasa`y. The denial expressed by some people aginst his man is baseless denial and only ignorant people may deny this act.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his Family, and Companions!
The best time for offering Salat-ul-Duha
It is narrated in a Hadith from the Prophet (peace be upon him) that he said: Whoever prays the congregational Salah 'Prayer' of Fajr 'Dawn', then sits 'in the Masjid [mosque]' doing Dhikr 'Remembrance of Allah' until sunrise, then prays two Rak`ahs 'units of prayer', receives a complete reward of Hajj and `Umrah 'lesser pilgrimage'. My question here is whether these two Rak`ahs are considered a part of Salat-ul-Duha (supererogatory Prayer after sunrise) which is to be performed in eight Rak`ahs, or are they another independent Nafilah (supererogatory) Prayer?
A: The two Rak`ahs which are mentioned in this Hadith are considered a part of Salat-ul-Duha though they have special merit due to being linked to sitting in the Masjid until sunrise. on the other hand, the best time for offering Salat-ul-Duha is when it becomes very hot in the forenoon.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Should someone who offers Salah then returns home and offers Salat-ul-Duha there take the reward of a person who sits in the Masjid?
Question: I usually offer Fajr (Dawn) Prayer in the Masjid (mosque) and after that I go home and engage myself in reciting the Qur'an until the shade of sun is as the length of two spears. Then I perform ten Rak`ahs with the intention of Salat-ul-Duha (supererogatory Prayer after sunrise). This is my habit everyday, Praise be to Allah. But one of my colleagues, may Allah reward him, brought my attention to the following: The meaning of the Hadith which reads: He used to sit in his praying place until the sun had risen Therefore, I ask Your Eminence: Shall I have the reward in this condition or should I sit in the Masjid? Could you kindly advise? May Allah reward you! As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)
Answer: Your recitation of the Qur'an and offering Salat-ul-Dhuha after the time of prohibition are good but what was reported from the Prophet (peace be upon him) is that he used to sit in the Masjid after Fajr (Dawn) Prayer. Imam Muslim related in his Sahih on the authority of Jabir ibn Hamzah (may Allah be pleased with him) that: Whenever the Prophet of Allah (peace be upon him) observed the Fajr (Dawn) Prayer, he used to set at the place of worship till the sun had risen enough. This action is considered as extension to Salah because of what was authentically reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger (peace be upon him) said: The angels ask for blessings on each one of you as long as he is in the place where he has prayed and has not discharged anything. They say: O Allah, forgive him and have mercy on him.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Whether someone who leaves the Masjid after the Fajr Prayer to perform Wudu' again then returns to it should take the reward of a person sitting in the Masjid
Question: If a person stays in the Masjid (mosque) to remember Allah after performing Fajr (Dawn) Prayer, then enters the state of minor impurity and goes to perform ablution, does his leaving the Masjid deprive him of the reward of doing Hajj and `Umrah (lesser pilgrimage) if he returns to the Masjid then offers Salat-ul-Duha (supererogatory Prayer after sunrise) as mentioned in the Hadith?
Answer: If the person who sits in the Masjid after offering Fajr Prayer to make remembrance of Allah till sunrise enters the state of minor ritual impurity, then leaves the Masjid to perform ablution, returns soon to the Masjid without staying long outside the Masjid, then offers two Rak`ahs after sunrise, his leaving the Masjid does not deprive him of the great reward of offering this act of worship, that is, making perfect Hajj and `Umrah and entering Paradise, Allah Willing. The Hadith that indicates this is reported by Anas ibn Malik (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: Whoever offers Fajr (Dawn) Prayer in congregation then sits for the remembrance of Allah till sunrise, then offers two Rak`ahs (units of Prayer), will have the reward of making perfect Hajj and `Umrah) he added that Allah's Messenger repeated the word 'perfect' thrice. Related by Al-Tirmidhy in (Al-Jame`) and he said, 'This is a Hadith Hasan Gharib (a good Hadith that is strange to come from this chain of narration)'. Al-Tabarany related a similar narration with a good Isnad (chain of narrators)
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Salat-ul-Duha for the traveler
Question: Is it permissible for me to offer Salat-ul-Duha (supererogatory Prayer after sunrise) even if I traveled to one of the Arab countries and stayed there for a while?
Answer: It is Mustahab (desirable) to offer salat-ul-Duha, whether you are a traveler or not, at least two Rak`ahs. It is to be offered from after the sun rises, until it reaches the middle of the sky.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Whether a traveler is obligated to offer Salat-ul-Duha
Question: is it permissible for a traveler not to perform Salat-ul-Duha (supererogatory Prayer after sunrise) like other Nawafil (supererogatory prayers), or should it be performed while on a journey? Should one recite the Qur'an in Salat-ul-Duha audibly or inaudibly? How many Rak`ahs should be offered, and what is the best time for performing it?
Answer: Salat-ul-Duha is a recommended not obligatory Salah, and it is not a Sunnah Ratibah (supererogatory Prayer performed on a regular basis). It is recommended in many authentic Hadiths reported from the Prophet (peace be upon him), but it was not established that he (peace be upon him) offered it on a continuous basis. It was authentically reported that Allah's Messenger (peace be upon him) offered four Rak`ahs in the Duha prayer and might add to them whatever Allah willed. Narrated by Muslim on the authority of `Aishah (may Allah be pleased with her). The word "offered" does not indicate that the Prophet continuously performed Salat-ul-Duha based on what she (may Allah be pleased with her) said when she was asked if the Prophet (peace be upon him) used to observe Duha (Salat-ul-Duha) prayer. She said, "No, only when he came back from travel. Related by Muslim. The linguistic meaning of the word "offered" does not indicate constancy. However, this does not contradict her (may Allah be pleased with her) saying: I have never seen the Messenger of Allah (peace be upon him) offering the supererogatory Duha prayer, but I offer it. Narrated by Al-Bukhari and Muslim. In fact, she (may Allah be pleased with her) negated seeing Allah's Messenger offering Duha, and performed Duha on the basis of what she knew of the reward of Duha and the act of the Prophet (peace be upon him). As a result, the wordings narrated on her authority are consistent. As for the number of Rak`ahs of Duha Prayer, it is from two to eight Rak`ahs. Also, it is not preferable to recite the Qur'an audibly while offering Duha. Concerning the time for offering Duha, there is a Hadith narrated by Zayd ibn Arqam (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: The Salah (prayer) of those who are penitent is offered when the weaned camels feel the heat of the sun. Related by Muslim. The Hadith means the time when the hoofs of young camels are harmed by the scorching heat caused by the intense rays of the sun on the sand. It is reported in the Two Sahihs (Al-Bukhari and Muslim's Books of Authentic Hadith) that the Prophet (peace be upon him) recommended Abu Hurayrah (may Allah be pleased with him) to observe the two Rak`ahs of Duha. As for the virtue of Duha Prayer, it is narrated in Sahih Muslim that the Prophet (peace be upon him) advised Abu Ad-Darda' (may Allah be pleased with him) to offer it, as well as Muslim's narration on the authority of Abu Dharr (may Allah be pleased with him) that the Prophet (peace be upon him) said: Each morning, there is a charity due from every bone in the body of every one of you. Each utterance of Allah's glorification (i.e. Subhana Allah) is an act of charity, every utterance of praise (i.e. Al-hamdu-lillah) is an act of charity, every utterance of affirmation of His Oneness (i.e. La Ilaha Illa Allah) is an act of charity, every utterance of affirmation of His Greatness (i.e. Allahu Akbar) is an act of charity, and enjoining right and forbidding evil is an act of charity. It suffices for all of this to offer two Rak`ahs of Duha.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Salah of Al-Awwabin
Question: Is there a two-Rak‘ahs Salah (two-unit-Prayer) called the Salah of Al-Awwabin (Prayer of the Oft-Repentant) that is performed after the supererogatory Salah for the Maghrib (Sunset) Prayer? Surahs Al-Fatihah and Al-Zalzalah are recited in each Rak‘ah (unit of Prayer) 15 times and those who perform it regularly are recorded among Al-Awwabin (the oft-repentant). May Allah grant you a long life!
Answer: salah of Al-Awwabin is Salat-ul-Duha (supererogatory Prayer after sunrise), which is performed (at the time of the day) when the sun’s heat becomes intense. It was authentically reported that the Prophet (peace be upon him) said, “The Salah of Al-Awwabin is when the feet of young camels are scalded (by the heat of sand).” It signifies the time when the sand heated by the sun becomes unbearably hot for the feet of young camels. As for offering Salah after the supererogatory Salah for the Maghrib Prayer in which Surahs Al-Fatihah and Al-Zalzalah are recited 15 times, we know of no basis for this.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his family and Companions!
Salah of Al-Awwabin
Question: We heard that after the Maghrib (Sunset) Prayer, there is a two-Rak`ah (units of Prayer) Salah offered called "Salah of the penitent". Is it a Sunnah (supererogatory act of worship following the example of the Prophet)? How is it offered?
Answer: the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) offered after the Maghrib Prayer is two Rak`ahs, and then a person may offer any number of Rak`ahs they like. As for the two-Rak`ah Salah called "Salah of the penitent", it is groundless. it rather refers to Salat-ul-Duha (supererogatory Prayer after sunrise) which is offered when it becomes too hot, according to the saying of the Prophet (peace be upon him), The Salah of the penitent is offered when your Fisal (weaned camels) feel the heat of the sun. Related by Muslim in his Sahih (authentic) Book of Hadith.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
6) SALAATUL TAUBAH
SALAAT AL-TAWBAH (THE PRAYER OF REPENTANCE)
How is salaah al-tawbah (the prayer of repentance) offered? How many rak’ahs is it? Can I offer it after ‘Asr prayer?
Praise be to Allaah.
By the mercy of Allaah towards this ummah, He has opened the gate of repentance to it, and it will not cease until the soul reaches the throat (at death) or the sun rises from the west.
By His Mercy to this ummah, He has prescribed for them an act of worship which is one of the best acts of worship, by means of which the sinner can draw close to his Lord with the hope of his repentance being accepted. This is salaat al-tawbah (the prayer of repentance) and there follow some issues that have to do with this prayer.
1 – The prayer of repentance is prescribed in sharee’ah
The scholars are unanimously agreed that the prayer of repentance is prescribed in sharee’ah. Abu Dawood (1521) narrated that Abu Bakr al-Siddeeq (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no one who commits a sin then purifies himself well and stands and prays two rak’ahs, then asks Allaah for forgiveness, but Allaah will forgive him. Then he recited this verse: ‘And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know’ [Aal ‘Imraan 3:135].” Classed as sahaah by al-Albaani in Saheeh Abi Dawood.
Ahmad (26998) narrated that Abu’l-Darda’ (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The one who does wudoo’ and does it well, then stands and prays two rak’ahs or four (one of the narrators was uncertain), in which he remembers Allaah and focuses well, then asks Allaah for forgiveness, He will forgive him.” The editor of al-Musnad said: its isnaad is hasan. It was also quoted by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (3398).
2 – The reason for the prayer of repentance
The reason for the prayer of repentance is if a Muslim falls into sin, whether it is a major or minor sin, he has to repent from it straight away and it is recommended for him to pray these two rak’ahs. And when he repents he should do a righteous deed which is one of the best of deeds, namely prayer. So he may draw close to Allaah by means of this in the hope that He may accept his repentance and forgive his sin.
3 – The time for the prayer of repentance
It is mustahabb to offer this prayer when the Muslim has decided to repent from the sin that he has committed, whether this repentance comes immediately after committing the sin or later on. The sinner must hasten to repent but if he delays it, it will still be accepted, because repentance is accepted so long as one of the following impediments does not occur:
(i) When the soul reaches the throat (at death). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not yet begun.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi (3537).
(ii) When the sun rises from the west. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever repents before the sun rises from the west, Allaah will accept his repentance.” Narrated by Muslim (2703).
This prayer is prescribed at all times including times when prayer is disallowed (such as after ‘Asr prayer), because it is one of the prayers that are done for a reason, so it is prescribed when the reason for it is present.
Shaykh al-Islam Ibn Taymiyah said: Prayers which are done for a reason, such as the prostration of recitation, greeting the mosque, the eclipse prayer, prayer immediately after purifying oneself, as mentioned in the hadeeth of Bilaal, and istikhaarah prayer should not be delayed if the reason comes up at a time when prayer is disallowed, because delaying them may cause one to miss them, such as if the one who is praying istikhaarah may miss the thing concerning which he is seeking guidance if he delays the prayer. The same applies to the prayer of repentance. If a person commits a sin, then it is obligatory to repent straight away, and it is recommended for him to pray two rak’ahs, then repent, as it says in the hadeeth of Abu Bakr al-Siddeeq. End quote from Majmoo’ al-Fataawa (23/215).
4 –Description of the prayer of repentance
The prayer of repentance is two rak’ahs, as it says in the hadeeth of Abu Bakr al-Siddeeq (may Allaah be pleased with him).
It is prescribed for the one who is repenting to pray alone, because it is one of the naafil prayers that it is not prescribed to offer in congregation. After that it is prescribed to ask Allaah for forgiveness, because of the hadeeth of Abu Bakr (may Allaah be pleased with him).
There is no report from the Prophet (peace and blessings of Allaah be upon him) to say that it is mustahabb to recite any particular soorahs in these two rak’ahs, so the worshipper may recite whatever he wants.
It is mustahabb for the penitent to strive hard in doing righteous deeds as well as offering this prayer, because Allaah says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)” [Holy Quran Chapter Ta-Ha 20:82]
Among the best of righteous deeds that the penitent can do is giving charity, for charity is one of the greatest means of expiating sin. Allaah says (interpretation of the meaning):
“If you disclose your Sadaqaat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allaah) will expiate you some of your sins”[ Holy Quran Chapter al-Baqarah 2:271]
It is proven that Ka’b ibn Maalik (may Allaah be pleased with him) said, when Allaah accepted his repentance: O Messenger of Allaah, as part of my repentance I shall give up my wealth as charity for Allaah and His Messenger. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep some of your wealth, for it is better for you.” He said: Then I shall keep my share in Khaybar. Agreed upon.
To sum up:
1- This prayer is proven from the Prophet (peace and blessings of Allaah be upon him).
2- It is prescribed when the Muslim repents from any sin, whether it is a major sin or a minor sin, and whether this repentance comes immediately after committing the sin or after some time has passed.
3- This prayer may be offered at any time, including times when prayer is disallowed.
4- It is mustahabb for the penitent to do some good deeds along with this prayer, such as charity etc.
May Allaah send blessings and peace upon our Prophet Muhammad and upon all his family and companions.
7) SALAATUL ISTIKHAARAH - HOW TO PRAY ISTIKHAARAH
Question: Assalam alaikum. How do I pray salat al istikhara, at what times , and are there special dua that I can read for different cicumstances?
Praise be to Allaah.
The description of Salaat al-Istikhaarah was reported by Jaabir ibn ‘Abd-Allaah al-Salami (may Allaah be pleased with him) who said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all things, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is concerned about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi (O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it.”
(Reported by al-Bukhaari, 6841; similar reports are also recorded by al-Tirmidhi, al-Nisaa’i, Abu Dawood, Ibn Maajah and Ahmad).
Ibn Hijr (may Allaah have mercy on him) said, commenting on this hadeeth:
“Istikhaarah is a word which means asking Allaah to help one make a choice, meaning choosing the best of two things where one needs to choose one of them.
Concerning the phrase ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach us to make istikhaarah in all things,’ Ibn Abi Jamrah said: ‘It is a general phrase which refers to something specific. With regard to matters that are waajib (obligatory) or mustahabb (liked or encouraged), there is no need for istikhaarah to decide whether to do them, and with regard to matters that are haraam (forbidden) or makrooh (disliked), there is no need for istikhaarah to decide whether to avoid them. The issue of istikhaarah is confined to matters that are mubaah (allowed), or in mustahabb matters when there is a decision to be made as to which one should be given priority.’ I say: it refers to both great and small matters, and probably an insignificant issue could form the groundwork for a big issue.
The phrase ‘If any one of you is concerned…’ appears in the version narrated by Ibn Mas’ood as: ‘if any one of you wants to do something…’
‘Let him pray two rak’ahs of non-obligatory prayer.’ This is mentioned to make it clear that it does not mean fajr prayer, for example. Al-Nawawi said in al-Adhkaar: He can pray istikaarah after two rak’ahs of regular sunnah prayer done at zuhr for example, or after two rak’ahs of any naafil prayers whether they are regularly performed or not… It seems to be the case that if he made the intention to pray istikhaarah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention.
Ibn Abi Jamrah said: The wisdom behind putting the salaat before the du’aa’ is that istikhaarah is intended to combine the goodness of this world with the goodness of the next. A person needs to knock at the door of the King (Allaah), and there is nothing more effective for this than prayer, because it contains glorification and praise of Allaah, and expresses one's need for Him at all times.
The phrase ‘then let him say’ would seem to imply that the du’aa’ should be said after finishing the prayer, and the word thumma (then) probably means after reciting all the words of the salaat and before saying salaam.
The phrase ‘O Allaah, I seek Your guidance by virtue of Your knowledge’ is explaining ‘because You know best.’ Similarly, ‘by virtue of Your power’ most likely means ‘seeking Your help.’ ‘I seek ability’ (astaqdiruka) means ‘I ask You to give me the power or ability (qudrah) to do’ whatever is being asked for, or it probably means ‘I ask You to decree (tuqaddir) this for me.’ So it may mean making it easy.
‘I ask You of Your great bounty’ refers to the fact that Allaah gives out of His great generosity, but no one has the right to His blessings. This is the opinion of Ahl al-Sunnah.
‘You have power, I have none. And You know, I know not’ refers to the fact that power and knowledge belong to Allaah alone, and the slave has no share of them except what Allaah decrees for him.
‘O Allaah, if in Your knowledge this matter…’ According to one report, he should mention it by name. It is apparent from the context that he should state it, but it is probably sufficient to be thinking of the matter whilst making this du’aa’.
‘Then ordain it for me’ means ‘make it happen for me’ or it may mean ‘make it easy for me.’
‘Then turn it away from me, and turn me away from it’ means ‘so that my heart will no longer feel attached to it after it has been turned away.’
‘Make me pleased with it’ means ‘make me content with it, so that I will never regret asking for it or be sorry that it happened, because I do not know how it will turn out, even if at the time of asking I am pleased with it.’
The secret is that one’s heart should not be attached to the matter in question, because that will result in a person becoming restless. Being pleased with something means that one’s heart is content with the decree of Allaah.
(Summarized from the commentary of al-Haafiz Ibn Hijr (may Allaah have mercy on him) on the hadeeth in Saheeh al-Bukhaari, Kitaab al-Da’waat and Kitaab al-Tawheed.).
8) SALAATUL HAJAAT
SALAAT AL-HAAJAH
My question has to do with praying to allah for a need. I know it is called satatul hajah. How many times does a person have to pray it and when should it be prayed. Is it right to pray it at the times when duaas are most likely to be answered
Praise be to Allaah.
It is prescribed for the Muslim to worship Allaah in the ways that He has prescribed in His Book, and in the ways that have been proven from the Prophet (peace and blessings of Allaah be upon him). The principle concerning matters of worship is tawqeef [i.e., following what is in the Qur’aan and saheeh Sunnah; with no room for individual opinion]. And we cannot say that any act of worship is prescribed unless there is saheeh evidence.
The so-called Salaat al-Haajah was narrated in da’eef (weak) or munkar (denounced) ahaadeeth – as far as we know – which cannot be used as proof and which are not fit to base acts of worship on.
Fataawa al-Lajnah al-Daa’imah, 8/162
The hadeeth narrated concerning Salaat al-Haajah says:
“From ‘Abd-Allaah ibn Abi Awfa al-Aslami, who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to us and said: ‘Whoever has need of something from Allaah or any one of His creation, let him do wudoo’ and pray two rak’ahs, then let him say, “There is no god but Allaah, the Forbearing, the Most Generous. Glory be to Allaah, Lord of the mighty Throne. Praise be to Allaah the Lord of the Worlds. O Allaah, I ask You for Your mercy and forgiveness and I ask You for all good things and for safety from all sins. I ask You not to leave any sin without forgiving it, or any distress without relieving it, or any need which it pleases You to fulfil without fulfilling it for me.” Then let him ask Allaah for whatever matter of this world or the Hereafter that he wishes, for it will be fulfilled.”
(Narrated by Ibn Maajah, Iqaamat al-Salaah wa’l-Sunnah, 1374)
Al-Tirmdihi said: this is a ghareeb [strange] hadeeth, and concerning its isnaad it was said: Faa’id ibn ‘Abd al-Rahmaan is weak in hadeeth.
Al-Albaani said: rather it is da’eef jiddan (very weak). Al-Haakim said: mawdoo’ (fabricated) ahaadeeth were narrated from Abu Awfa. Mishkaat al-Masaabeeh, vol. 1, p. 417
The author of al-Sunan wa’l-Mubtada’aat said, after mentioning what al-Tirmidhi said concerning Faa’id ibn ‘Abd al-Rahmaan: Ahmad said he is matrook (left, i.e., his hadeeth is not to be accepted), and Ibn al-‘Arabi described him as da’eef (weak).
And he said: You know what is said concerning this hadeeth. It is better and more perfect and safer for you to make du’aa’ to Allaah in the depths of the night and between the adhaan and iqaamah and at the end of every prayer before the tasleem; and on Fridays, for then there are times when du’aa’ is answered; and when breaking one’s fast. For your Lord says (interpretation of the meanings):
‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’[Fussilat 40:60]
‘And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)’[al-Baqarah 2:186]
‘And (all) the Most Beautiful Names belong to Allaah, so call on Him by them’[al-A’raaf 7:180].” al-Sunan wa’l-Mubtada’aat by al-Shuqayri, p. 124
Islam Q&A by Sheikh Muhammed Salih Al-Munajjid
9) SAFFAR SALAAT - TRAVELER'S SALAT
Question 1.) When does the travel start? While leaving home or when the plane exits the runway?
Answer 1.) The calculation of Safar (88 kms.) or more commences from home. However, a Musaafir (traveller) will make Qasr (perform two Rakaats in Dhuhr, Asr and Esha Salats) upon leaving the housing area of the vicinity.
Question2.) Is it necessary for a person in airplane to make Wudu or Tayammum and then perform Qasr Salat?
A 2.) It is necessary to have Wudhu before performing Salat in the airplane.
Q 3.) If we know the approximate Qibla direction then is it necessary to be in its direction on the seat of plane?
A 3.) If it is possible for one to stand and perform Salat in the plane, it will not be permissible to sit and perform Salat in the plane.
Q 4.) How we will do Ruku and Sujood on the seat?
4.) Ref 3
Q 5.) How we will know that in that specific region from which the plane is passing, the time of Salat has started or it's ending?
A 5.) One can inquire from the flight attendants the times for different regions.
Q 6.) How the Jamaat can be performed on the seats? Should the Imam be ahead of other Muqtadi?
A 6.) Due to shortage of space, Salat in the plane should be performed individually.
Q 7.) When does the travel end? When the plane reaches the destination airport or when we reach the hotel or some other place?
A 7.) Safar (travel) ends only upon returning home.
In principle, a Musaafir is exempt from performing the Sunnat-e-Muakkadah (emphasized Sunnats) before and after Fard Salats. However, if time permits, it will be meritorious for him to perform the Sunnah Salats as well.
10) SALAATUL TASBEEH - IS THERE ANY VALID PROOF FOR SALAAT AL-TASAABEEH?
Is there a hadith that supports Salat Ul-Tasaabeeh? If so, what is the reference?
Praise be to Allaah.
There are ahaadeeth concerning Salaat al-Tasaabeeh which are attributed to the Prophet (peace and blessings of Allaah be upon him), and which were classed as hasan by some of the scholars, but may scholars said that they are da’eef (weak) and that this prayer is not prescribed in Islam.
The Standing Committee was asked about Salaat al-Tasaabeeh, and they answered:
Salaat al-Tasaabeeh is a bid’ah (innovation) and the hadeeth concerning it is not proven, rather it is munkar. Some of the scholars mentioned it among the mawdoo’ (fabricated) ahaadeeth.
See Fataawa al-Lajnah al-Daa’imah, vol. 8, p. 163
Shaykh Ibn ‘Uthaymeen said: Salaat al-Tasaabeeh is not prescribed, because the hadeeth is da’eef (weak). Imaam Ahmad said there is no sound evidence for it. Shaykh al-Islam Ibn Taymiyah said it is a fabrication, and he said that none of the imaams recommended it. He (may Allaah have mercy on him) spoke the truth, because whoever examines this prayer will find that it is odd in the way it is performed … Moreover, if it were prescribed, it would have been something that was reported in many reports because of its great virtue and reward. Since there are no such reports and none of the imaams described it as being recommended, we know that it is not proven. The oddness in the way in which it is performed is as described in the hadeeth narrated concerning it, which says that it is to be performed once every day, or once every week, or once every month, or once every year, or once in a lifetime. This indicates that these reports are not sound; if it were prescribed, it would be something to be done on a regular basis, and one would not be given such a variety of options. On this basis, people should not do this prayer. And Allaah knows best. Fataawa Manaar al-Islam, 1/203. Islam Q&A by Sheikh Muhammed Salih Al-Munajjid
11) TAHAJJUD SALAAT
IS THERE ANY DIFFERENCE BETWEEN TAHAJJUD AND QIYAAM AL-LAYL?
What is the difference between Qiyam ul Layl and Tahajud? Also, What are the rewards for he who prays these prayers?
Praise be to Allaah.
Qiyaam al-layl means spending the night, or part of it, even if it is only one hour, in prayer, reading Qur’aan, remembering Allah (dhikr) and other acts of worship. It is not stipulated that it should take up most of the night.
It says in Maraaqi al-Falaah: What is meant by qiyaam is spending most of the night in worship, or it was said: spending one hour of it, in reading Qur'aan, listening to hadeeth, glorifying Allah (tasbeeh) or sending blessings upon the Prophet (blessings and peace of Allah be upon him). End quote.
Al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah, 34/117.
Tahajjud means specifically praying at night, and some scholars limited it to prayers that are offered at night after sleeping.
Al-Hajjaaj ibn ‘Amr al-Ansaari (may Allah be pleased with him) said: One of you thinks that if he gets up at night and prays until morning comes that he has done tahajjud. But in fact tahajjud means praying after sleeping, then praying after sleeping. That is how the Messenger of Allah (blessings and peace of Allah upon him) prayed. Al-Haafiz Ibn Hajar said in al-Talkhees al-Habeer (2/35): Its isnaad is hasan; it includes Abu Saalih, the scribe of al-Layth, and it is somewhat weak. It was also narrated by al-Tabaraani, whose isnaad includes Ibn Luhay‘ah, whose report is supported by the one that came before it. End quote.
Thus it becomes clear that qiyaam al-layl is more general than tahajjud, because it includes prayer and other actions, and it includes prayer before and after sleeping.
But tahajjud is exclusively praying, and there are two opinions concerning it. The first is that it means praying at any time of the night, which is the view of the majority of fuqaha’.
The second is that it is prayer after sleeping. See: al-Mawsoo‘ah al-Fiqhiyyah, 2/232.
Al-Qurtubi (may Allah have mercy on him) said in his commentary on the verse (interpretation of the meaning): “And in some parts of the night (also) offer the Salaah (prayer) with it (i.e. recite the Qur’aan in the prayer) as an additional prayer (Tahajjud optional prayer Nawâfil) for you (O Muhammad (peace and Blessings of Allah upon him) . It may be that your Lord will raise you to Maqâm Mahmûd (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection)” [al-Isra’ 17:97]:
Tahajjud comes from hujood, which is doing one thing and the opposite, it so the word hajada may mean he slept or it may mean he stayed up at night, which are opposites.
Tahajjud means waking up after sleeping, and it became a name for prayer, because the individual wakes up for it. So tahajjud means getting up to pray at night. This meaning was given by al-Aswad, ‘Ilqimah, ‘Abd al-Rahmaan ibn al-Aswad and others.
Ismaa‘eel ibn Ishaaq al-Qaadi narrated from the hadeeth of al-Hajjaaj ibn ‘Amr, the Companion of the Prophet (blessings and peace of Allah upon him) that he said: Does one of you think that if he gets up and spends the entire night in prayer that he had prayed tahajjud? Rather tahajjud is praying after sleeping, then praying after sleeping, then praying after sleeping. This is how the Messenger of Allah (blessing and peace of Allah be upon him) prayed.
And it was said tahajjud means sleep, as it is said in Arabic, Tahajjada al-rajul, meaning the man stayed up, and alqa al-hujood, i.e., sleep. And the one who gets up to pray is called mutahajjid. End quote from Tafseer al-Tabari, 10/307.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: What is the difference between Taraweeh, Qiyaam and Tahajjud? Please advise us, may you be rewarded.
He replied: Prayer at night is called tahajjud or qiyaam al-layl, as Allah says (interpretation of the meaning):
“And in some parts of the night (also) offer the Salaah (prayer) with it (i.e. recite the Qur’aan in the prayer) as an additional prayer (Tahajjud optional prayer Nawâfil) for you”[ Holy Quran Chapter al-Isra’ 17:79]. “O you wrapped in garments (i.e. Prophet Muhammad (peace and Blessings of Allah upon him) !
2. Stand (to pray) all night, except a little”[ Holy Quran Chapter al-Muzzammil 73:1-2]
“They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]”
[Holy Quran Chapter al-Dhaariyaat 51:17].
With regard to Taraweeh, the scholars use this word to refer to qiyaam al-layl in Ramadan at the beginning of the night, which should be made light and not lengthy. It may also be called tahajjud or qiyaam al-layl. And Allah is the source of strength.End quote from Fataawa al-Shaykh Ibn Baaz, 11/317.
And Allah knows best.
Answer -All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad is His slave and Messenger.
It is recommended for any person in a state of ablution who enters a mosque and wants to sit therein to perform a two-rakʻah (unit of prayer) tahiyyat al-masjid (the prayer of greeting the mosque) upon entering it. Sharh ʻAbd Al-Baaqi Az-Zarqaani ʻala Mukhtasar Khaleel Al-Maaliki reads, "It is recommended to perform tahiyyat al-masjid upon entering the mosque while in a state ablution at a time when performing prayer is permissible and the person intends to stay therein for a while..."
The Kuwaiti Encyclopedia of Fiqh reads: "The majority of the scholars held that it is recommended for the one who enters a mosque, other than Al-Masjid Al-Haraam (the Ka'bah) - with the intention of staying therein, not just pass through it - and he is in a state of ablution, to perform two rakʻahs or more before sitting down. Abu Qataadah narrated that the Prophet said, 'When anyone of you enters the mosque, let him not sit down until he performs two rakʻahs.'"
Hence, it is not obligatory to perform tahiyyat al-masjid in the first place, nor is it recommended for a person who is merely passing by a mosque either inside a car or on foot. Tahiyyat al-masjid is intended to be a sort of greeting to Allaah, The Exalted, upon entering His house, i.e. the mosque. The Maaliki book Haashiyat Ad-Dusooqi reads, "The person performing tahiyyat al-masjid should perform it with the intention of drawing closer to Allaah and not for the mosque. It is called tahiyyat al-masjid meaning a greeting for the Lord of the mosque and not the mosque itself because when a person enters a house, he greets the owner of the house and not the house."
It is prescribed for the person passing by a graveyard to greet the dead buried therein, but it is not obligatory. Shaykh Ibn ʻUthaymeen was asked, "When we pass by a graveyard, should we greet the dead buried therein?" He answered:
"Yes, the scholars advised that it is prescribed to greet the dead buried in the graveyard whether the person passes by it or stops by it. However, it is better to stop, greet the dead buried therein, and recite the reported supplication. People mostly pass by the graveyards in their cars nowadays, which happens quite fast; the passerby would only recite one-fourth of the reported supplication while passing by the graveyard. If the graveyard is encircled with a fence that the passerby cannot see the graves, then this is not considered a visit for a graveyard." [Majmooʻ Al-Fataawa]
The rationale behind the prescribed greeting of a graveyard is to supplicate Allaah in favor of the dead therein. There is no doubt that these supplications reach and benefit them. Buraydah said:
"The Prophet used to teach them (i.e., the Companions), whenever they came out to visit the graveyard, to say, 'As-salamu ʻalaykum ahlad-diyyaari min al-mu'mineena wal-Muslimeen, wa inna in shaa' Allaahu bikum lahiqoon. Asʻalullaaha lana wa-lakum al-ʻaafiyah.'" (Peace be on you, O residents of the abodes of the believers and the Muslims, and if Allaah pleases, we shall follow you; we implore Allaah for well-being for ourselves and for you.) [Muslim and others]
As-Sanʻaani wrote: "The fact that the Prophet asked Allaah, The Exalted, for well-being in this context indicates that it is one of the important and most noble things to ask Allaah for. Well-being as far as the dead are concerned means safeguarding them from the punishment and discussing their good and bad deeds on the Day of Judgment. The intent of visiting the graveyard is to supplicate Allaah in favor of the dead buried therein, remember the Hereafter, and declare renouncing the worldly pleasures..." [Subl As-Salaam].
3) ISHRAAQ
ISHRAAQ PRAYER IS SUNNAH AND IS NOT OBLIGATORY
Question: Is it obligatory to offer salaat ash-shurooq (prayer following sunrise)?
Praise be to Allah
Salaat al-ishraaq is a two-rak‘ah prayer that is offered after the sun has risen and become high, for those who pray Fajr in congregation in the mosque, then sit in the place where they prayed, remembering Allah, may He be exalted, until they pray two rak‘ahs.
Concerning its virtue, the Prophet (blessings and peace of Allah be upon him) said: “Whoever prays Fajr in congregation, then sits remembering Allah until the sun rises, then prays two rak‘ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.” Narrated by at-Tirmidhi (586), from Anas ibn Maalik (may Allah be pleased with him).
There is a difference of scholarly opinion as to the soundness of this hadeeth. It was classed as da‘eef (weak) by some scholars and classed as hasan (good) by others. Among those who classed it as hasan was al-Albaani (may Allah have mercy on him) in Saheeh Sunan at-Tirmidhi.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about it and said: This hadeeth has isnaads that are fine, thus it is regarded as coming under the heading of hasan because of corroborating evidence. This prayer is mustahabb after the sun has risen and reached the height of a spear, that is approximately fifteen or twenty minutes after the sun rises. End quote from Fataawa ash-Shaykh Ibn Baaz, 25/171
Secondly: -This prayer is mustahabb (encouraged), not obligatory, and it comes under the heading of Duha prayer, because the time for Duha prayer lasts from when the sun has risen high until just before the zenith (the time of Zuhr).
With regard to Duha prayer being Sunnah and mustahabb, it was narrated by al-Bukhaari (1178) and Muslim (721) that Abu Hurayrah (may Allah be pleased with him) said: My beloved (blessings and peace of Allah be upon him) advised me to do three things, which I will not forsake so long as I live: to fast three days of each month, to pray Duha, and not to sleep until I pray Witr.
Shaykh Ibn ‘Uthaymeen (may Allah be pleased with him) was asked about Ishraaq and Duha prayer, and replied: The Sunnah of Ishraaq is (the same as) the Sunnah of Duha, but if it is done early, from the time when the sun has risen to the height of a spear, then it is Ishraaq prayer; if it is done at the end of its time or in the middle of its time, then it is Duha prayer. But it is (all) Duha prayer, because the scholars (may Allah be pleased with them) said that the time of Duha prayer lasts from when the sun has risen to the height of a spear until just before the zenith. End quote from Liqa’ al-Baab al-Maftooh, 141/24.
4) SALAATUL DUAA
SALATUL DUHA – THE FORENOON PRAYER
One of the optional prayers is Salatul Duha. It is a Sunnah Mu’akkadah (supererogatory).
Abu Dharr Radhiallahu ‘anhu reported: The Prophet (saw) said, “In the morning, charity is due on every joint of the body of every one of you. Every utterance of Allah’s Glorification (i.e., saying Subhan Allah) is an act of charity, every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity, every utterance of declaration of His Greatness (i.e., saying La ilaha ill Allah) is an act of charity, and every utterance of declaration of His Power (i.e. saying Allah Akbar); and enjoining M`aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ats of Doha Prayers which one performs in the Forenoon is equal to all this (in reward).” [Muslim]
Its time: -Its time is from about 20 minutes after the sunrise till about 45 / 30 mins before Salatul Dhuhr.
The time for Duha prayer is from when the sun has risen to the height of a spear, which is fifteen or twenty minutes after sunrise, until just before the sun passes its zenith (and the zenith is when the time for Zuhr prayer begins). What is meant by just before the sun passes its zenith is ten to fifteen minutes before it reaches the zenith, i.e. before the time when it is forbidden to pray begins. End quote. Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), (14/306).
Ibn Muflih (may Allaah have mercy on him) said: The time for (Duha) is from when the time when it is forbidden to prays ends, until the sun reaches its zenith. What is meant – and Allaah knows best – is just before the sun passes its zenith, because it is forbidden to pray at that time. End quote from al-Furoo’ (1/5670. [taken from IslamQA fatwa: 72828].
This is how I was advised, and I think probably the best way to approach this insha’Allah, when you wake up after going to sleep after fajr, make your wudul and pray your 2, 6, 4 or 8 rak’ats for Salatul Duha.
subhaanAllah, how easy is that? when starting out start with praying 2 raka’ah, when you get used to praying this Salah then insha’Allah you can increase the number of Rak’ah that you pray in it.
Abu Huraira Radhiallahu ‘anhu said: “My Khalil (friend) (the Prophet Shalallahu ‘alaihi wa Salam) advised me to observe three things and I shall not leave them till I die: 1. “To observe Saum (fasting) three days every (lunar) month; 2.” To offer the Duha prayer; 3. To offer Witr prayer before sleeping.”
[Bukhari & Muslim]. So insha’Allah T’ala, this is a simple Sunnah Mu’akkadah that we can easily begin to implement. So insha’Allah let’s make the intention, if we cannot pray it today, to start from tomorrow to observe this prayer.
5) AWWABEEN SALAAT
PRAYING THE SALAAT AL AWWABEEN (SALAAT DUHA PRAY OR CHAST PRAYER) -
Question: Are Duha and Forenoon prayer the same?
Answer: The term صَلاَةِ الضُّحَى is often translated as Forenoon Prayer. See: http://sunnah.com/bukhari/30/88 and a chapter in Kitaab al-Salaat of Imam Bukhaari, titled : (107) Chapter: Excellence Of The Forenoon Prayer, Two Are Its Minimum Rak'ahs And Eight Are Its Maximum Rak'ahs. And Average Rak'ahs Are Four Or Six, And Exhortation For The Observance Of The Prayer Question : What is the proper time to pray "Israk" & "Chast" Prayer?. Answer by Shaikh Saleh al Munajjid : Ishraaq (“ishrak”) prayer is Duha (“chast”) prayer offered at the beginning of its time. These are not two different prayers. It is called Ishraaq because it is done immediately after sunrise (shurooq) when the sun has risen to a certain height. Shaykh Ibn Baaz said: Ishraaq prayer is Duha prayer done at the beginning of its time. Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401 The time of Duha prayer is from the time when the sun has risen to a certain height, until just before the time for Zuhr prayer. Shaykh Ibn ‘Uthaymeen defined it as being from a quarter of an hour after the sun has risen until ten minutes before Zuhr prayer. Al-Sharh al-Mumti’, 4/122 So all of this period is the time for Duha prayer. It is better to pray it after the sun’s heat has become intense, because the Prophet (peace and blessings of Allaah be upon him) said: “It is preferable to offer Duha prayer when the sun’s heat has become so intense that even the young of the camels feel it.” Narrated by Muslim, 748 Ibn Baaz: Majmoo’ Fataawa, 11/395 The scholars defined this as being when one quarter of the day has passed, i.e., halfway between sunrise and Zuhr prayer. See al-Majmoo’ by al-Nawawi, 4/36; al-Mawsoo’ah al-Fiqhiyyah, 27/224.
Fatawa - Duha Prayer Source : alifta.net Permanent Committee Fatwas
Ruling on Salat-ul-Duha and the number of its Rak`ahs
Is it permissible to offer Salat-ul-Duha (supererogatory Prayer after sunrise) in four or six Rak`ahs (units of Prayer) with one Taslim (salutation of peace ending the Prayer)?
A: salat-ul-Duha is an act of Sunnah (reported from the Prophet) and its minimum is two Rak`ahs and it has no maximum limit. However, it is preferable not to exceed eight Rak`ahs and to say Taslim after each pair of Rak`ahs. Furthermore, they should not be combined with one Taslim at the end, for the Prophet (peace be upon him) said: The (optional) Salah (Prayer) by night and day should consist of pairs of Rak`ahs.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Salah of Al-Awwabin
Is there a Salah (Prayer) called the Salah of the penitent, and when is it offered?
Answer: This was reported regarding Salat-ul-Duha (supererogatory Prayer after sunrise). Zayd ibn Arqam (may Allah be pleased with him) said that the Messenger of Allah (peace be upon him) stated, The Salah of those who are penitent is offered when your Fisal (weaned camels) feel the heat of the sun. Related by Muslim. This means at the time when the young camels' hoofs are burnt by the sun. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Waiting in the Masjid until the sun rises and then offering Salat-ul-Duha
A man sits in the mosque reading the Qur'an after praying Al-Fajr Salah (Dawn Prayer) until sunrise, then he prays two Rak`ahs. However, some people denied his deed and said: It is impermissible, because it is the tradition of the worshippers of the Sun. Please, advise! Mat Allah reward you!
Answer: Whoever sits in the mosque reading the Qur'an and reciting the formulas of Adhkar (invocations and Remembrances said at certain times on a regular basis) after praying Al-Fajr Salah (Dawn Prayer) until sunrise is clear and the time when Salah is forbidden is over and prays two Rak`ahs or what he could, he indeed does a good and great deed. His act agrees with the Sunnah and is rewarded, God willing. In support of this, it is reported on the authority of Anas Ibn Malik: ()may Allah be pleased with him) that the Messenger of Allah said: 'Whoever prays the morning prayer in congregation then sits remembering Allah until the sun rises, then prays two units of prayer has the reward like that of Hajj and `Umrah.'"
The Messenger of Allah (May Allah's Peace and Blessings be upon him) said: ‘Completely, completely, completely’ Recorded by Al-Tirmidhy who said: It is Hadith Hasan Gharib (a good Hadith that is strange to come from this chain of narration) from Sahl Ibn Mu`adh from his father (may Allah be pleased with him) that the Messenger of Allah (May Allah's Peace and Blessings be upon him) said: "If anyone sits in his place of prayer when he finishes the dawn prayer till he prays the two Rak'ahs of the forenoon, saying nothing but what is good, his sins will be forgiven even if they are more than the foam of the sea". Recorded by Al-Imam Ahmad and Abu Dawud. According to another narration: His would be Paradise The same narration is recorded by Al-Bayhaqy but he added in the end of the report: “Hellfire will never touch his skin.” The report has many supporting tarditions that back its authority and is also strengthened with the report of Jabir Ibn Samurah (may Allah be pleased with him) that The Prophet (peace be upon him) used to sit crossed legged after the Fajr (dawn) Prayer in the same place in which he had prayed till the sunrise is complete. Recorded by Imam Muslim in his Sahih (authentic) Collection of Hadith, Abu Dawud, Al-Tirmidhy, and Al-Nasa`y. The denial expressed by some people aginst his man is baseless denial and only ignorant people may deny this act.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his Family, and Companions!
The best time for offering Salat-ul-Duha
It is narrated in a Hadith from the Prophet (peace be upon him) that he said: Whoever prays the congregational Salah 'Prayer' of Fajr 'Dawn', then sits 'in the Masjid [mosque]' doing Dhikr 'Remembrance of Allah' until sunrise, then prays two Rak`ahs 'units of prayer', receives a complete reward of Hajj and `Umrah 'lesser pilgrimage'. My question here is whether these two Rak`ahs are considered a part of Salat-ul-Duha (supererogatory Prayer after sunrise) which is to be performed in eight Rak`ahs, or are they another independent Nafilah (supererogatory) Prayer?
A: The two Rak`ahs which are mentioned in this Hadith are considered a part of Salat-ul-Duha though they have special merit due to being linked to sitting in the Masjid until sunrise. on the other hand, the best time for offering Salat-ul-Duha is when it becomes very hot in the forenoon.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Should someone who offers Salah then returns home and offers Salat-ul-Duha there take the reward of a person who sits in the Masjid?
Question: I usually offer Fajr (Dawn) Prayer in the Masjid (mosque) and after that I go home and engage myself in reciting the Qur'an until the shade of sun is as the length of two spears. Then I perform ten Rak`ahs with the intention of Salat-ul-Duha (supererogatory Prayer after sunrise). This is my habit everyday, Praise be to Allah. But one of my colleagues, may Allah reward him, brought my attention to the following: The meaning of the Hadith which reads: He used to sit in his praying place until the sun had risen Therefore, I ask Your Eminence: Shall I have the reward in this condition or should I sit in the Masjid? Could you kindly advise? May Allah reward you! As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)
Answer: Your recitation of the Qur'an and offering Salat-ul-Dhuha after the time of prohibition are good but what was reported from the Prophet (peace be upon him) is that he used to sit in the Masjid after Fajr (Dawn) Prayer. Imam Muslim related in his Sahih on the authority of Jabir ibn Hamzah (may Allah be pleased with him) that: Whenever the Prophet of Allah (peace be upon him) observed the Fajr (Dawn) Prayer, he used to set at the place of worship till the sun had risen enough. This action is considered as extension to Salah because of what was authentically reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger (peace be upon him) said: The angels ask for blessings on each one of you as long as he is in the place where he has prayed and has not discharged anything. They say: O Allah, forgive him and have mercy on him.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Whether someone who leaves the Masjid after the Fajr Prayer to perform Wudu' again then returns to it should take the reward of a person sitting in the Masjid
Question: If a person stays in the Masjid (mosque) to remember Allah after performing Fajr (Dawn) Prayer, then enters the state of minor impurity and goes to perform ablution, does his leaving the Masjid deprive him of the reward of doing Hajj and `Umrah (lesser pilgrimage) if he returns to the Masjid then offers Salat-ul-Duha (supererogatory Prayer after sunrise) as mentioned in the Hadith?
Answer: If the person who sits in the Masjid after offering Fajr Prayer to make remembrance of Allah till sunrise enters the state of minor ritual impurity, then leaves the Masjid to perform ablution, returns soon to the Masjid without staying long outside the Masjid, then offers two Rak`ahs after sunrise, his leaving the Masjid does not deprive him of the great reward of offering this act of worship, that is, making perfect Hajj and `Umrah and entering Paradise, Allah Willing. The Hadith that indicates this is reported by Anas ibn Malik (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: Whoever offers Fajr (Dawn) Prayer in congregation then sits for the remembrance of Allah till sunrise, then offers two Rak`ahs (units of Prayer), will have the reward of making perfect Hajj and `Umrah) he added that Allah's Messenger repeated the word 'perfect' thrice. Related by Al-Tirmidhy in (Al-Jame`) and he said, 'This is a Hadith Hasan Gharib (a good Hadith that is strange to come from this chain of narration)'. Al-Tabarany related a similar narration with a good Isnad (chain of narrators)
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Salat-ul-Duha for the traveler
Question: Is it permissible for me to offer Salat-ul-Duha (supererogatory Prayer after sunrise) even if I traveled to one of the Arab countries and stayed there for a while?
Answer: It is Mustahab (desirable) to offer salat-ul-Duha, whether you are a traveler or not, at least two Rak`ahs. It is to be offered from after the sun rises, until it reaches the middle of the sky.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Whether a traveler is obligated to offer Salat-ul-Duha
Question: is it permissible for a traveler not to perform Salat-ul-Duha (supererogatory Prayer after sunrise) like other Nawafil (supererogatory prayers), or should it be performed while on a journey? Should one recite the Qur'an in Salat-ul-Duha audibly or inaudibly? How many Rak`ahs should be offered, and what is the best time for performing it?
Answer: Salat-ul-Duha is a recommended not obligatory Salah, and it is not a Sunnah Ratibah (supererogatory Prayer performed on a regular basis). It is recommended in many authentic Hadiths reported from the Prophet (peace be upon him), but it was not established that he (peace be upon him) offered it on a continuous basis. It was authentically reported that Allah's Messenger (peace be upon him) offered four Rak`ahs in the Duha prayer and might add to them whatever Allah willed. Narrated by Muslim on the authority of `Aishah (may Allah be pleased with her). The word "offered" does not indicate that the Prophet continuously performed Salat-ul-Duha based on what she (may Allah be pleased with her) said when she was asked if the Prophet (peace be upon him) used to observe Duha (Salat-ul-Duha) prayer. She said, "No, only when he came back from travel. Related by Muslim. The linguistic meaning of the word "offered" does not indicate constancy. However, this does not contradict her (may Allah be pleased with her) saying: I have never seen the Messenger of Allah (peace be upon him) offering the supererogatory Duha prayer, but I offer it. Narrated by Al-Bukhari and Muslim. In fact, she (may Allah be pleased with her) negated seeing Allah's Messenger offering Duha, and performed Duha on the basis of what she knew of the reward of Duha and the act of the Prophet (peace be upon him). As a result, the wordings narrated on her authority are consistent. As for the number of Rak`ahs of Duha Prayer, it is from two to eight Rak`ahs. Also, it is not preferable to recite the Qur'an audibly while offering Duha. Concerning the time for offering Duha, there is a Hadith narrated by Zayd ibn Arqam (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: The Salah (prayer) of those who are penitent is offered when the weaned camels feel the heat of the sun. Related by Muslim. The Hadith means the time when the hoofs of young camels are harmed by the scorching heat caused by the intense rays of the sun on the sand. It is reported in the Two Sahihs (Al-Bukhari and Muslim's Books of Authentic Hadith) that the Prophet (peace be upon him) recommended Abu Hurayrah (may Allah be pleased with him) to observe the two Rak`ahs of Duha. As for the virtue of Duha Prayer, it is narrated in Sahih Muslim that the Prophet (peace be upon him) advised Abu Ad-Darda' (may Allah be pleased with him) to offer it, as well as Muslim's narration on the authority of Abu Dharr (may Allah be pleased with him) that the Prophet (peace be upon him) said: Each morning, there is a charity due from every bone in the body of every one of you. Each utterance of Allah's glorification (i.e. Subhana Allah) is an act of charity, every utterance of praise (i.e. Al-hamdu-lillah) is an act of charity, every utterance of affirmation of His Oneness (i.e. La Ilaha Illa Allah) is an act of charity, every utterance of affirmation of His Greatness (i.e. Allahu Akbar) is an act of charity, and enjoining right and forbidding evil is an act of charity. It suffices for all of this to offer two Rak`ahs of Duha.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Salah of Al-Awwabin
Question: Is there a two-Rak‘ahs Salah (two-unit-Prayer) called the Salah of Al-Awwabin (Prayer of the Oft-Repentant) that is performed after the supererogatory Salah for the Maghrib (Sunset) Prayer? Surahs Al-Fatihah and Al-Zalzalah are recited in each Rak‘ah (unit of Prayer) 15 times and those who perform it regularly are recorded among Al-Awwabin (the oft-repentant). May Allah grant you a long life!
Answer: salah of Al-Awwabin is Salat-ul-Duha (supererogatory Prayer after sunrise), which is performed (at the time of the day) when the sun’s heat becomes intense. It was authentically reported that the Prophet (peace be upon him) said, “The Salah of Al-Awwabin is when the feet of young camels are scalded (by the heat of sand).” It signifies the time when the sand heated by the sun becomes unbearably hot for the feet of young camels. As for offering Salah after the supererogatory Salah for the Maghrib Prayer in which Surahs Al-Fatihah and Al-Zalzalah are recited 15 times, we know of no basis for this.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his family and Companions!
Salah of Al-Awwabin
Question: We heard that after the Maghrib (Sunset) Prayer, there is a two-Rak`ah (units of Prayer) Salah offered called "Salah of the penitent". Is it a Sunnah (supererogatory act of worship following the example of the Prophet)? How is it offered?
Answer: the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) offered after the Maghrib Prayer is two Rak`ahs, and then a person may offer any number of Rak`ahs they like. As for the two-Rak`ah Salah called "Salah of the penitent", it is groundless. it rather refers to Salat-ul-Duha (supererogatory Prayer after sunrise) which is offered when it becomes too hot, according to the saying of the Prophet (peace be upon him), The Salah of the penitent is offered when your Fisal (weaned camels) feel the heat of the sun. Related by Muslim in his Sahih (authentic) Book of Hadith.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
6) SALAATUL TAUBAH
SALAAT AL-TAWBAH (THE PRAYER OF REPENTANCE)
How is salaah al-tawbah (the prayer of repentance) offered? How many rak’ahs is it? Can I offer it after ‘Asr prayer?
Praise be to Allaah.
By the mercy of Allaah towards this ummah, He has opened the gate of repentance to it, and it will not cease until the soul reaches the throat (at death) or the sun rises from the west.
By His Mercy to this ummah, He has prescribed for them an act of worship which is one of the best acts of worship, by means of which the sinner can draw close to his Lord with the hope of his repentance being accepted. This is salaat al-tawbah (the prayer of repentance) and there follow some issues that have to do with this prayer.
1 – The prayer of repentance is prescribed in sharee’ah
The scholars are unanimously agreed that the prayer of repentance is prescribed in sharee’ah. Abu Dawood (1521) narrated that Abu Bakr al-Siddeeq (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no one who commits a sin then purifies himself well and stands and prays two rak’ahs, then asks Allaah for forgiveness, but Allaah will forgive him. Then he recited this verse: ‘And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know’ [Aal ‘Imraan 3:135].” Classed as sahaah by al-Albaani in Saheeh Abi Dawood.
Ahmad (26998) narrated that Abu’l-Darda’ (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The one who does wudoo’ and does it well, then stands and prays two rak’ahs or four (one of the narrators was uncertain), in which he remembers Allaah and focuses well, then asks Allaah for forgiveness, He will forgive him.” The editor of al-Musnad said: its isnaad is hasan. It was also quoted by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (3398).
2 – The reason for the prayer of repentance
The reason for the prayer of repentance is if a Muslim falls into sin, whether it is a major or minor sin, he has to repent from it straight away and it is recommended for him to pray these two rak’ahs. And when he repents he should do a righteous deed which is one of the best of deeds, namely prayer. So he may draw close to Allaah by means of this in the hope that He may accept his repentance and forgive his sin.
3 – The time for the prayer of repentance
It is mustahabb to offer this prayer when the Muslim has decided to repent from the sin that he has committed, whether this repentance comes immediately after committing the sin or later on. The sinner must hasten to repent but if he delays it, it will still be accepted, because repentance is accepted so long as one of the following impediments does not occur:
(i) When the soul reaches the throat (at death). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not yet begun.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi (3537).
(ii) When the sun rises from the west. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever repents before the sun rises from the west, Allaah will accept his repentance.” Narrated by Muslim (2703).
This prayer is prescribed at all times including times when prayer is disallowed (such as after ‘Asr prayer), because it is one of the prayers that are done for a reason, so it is prescribed when the reason for it is present.
Shaykh al-Islam Ibn Taymiyah said: Prayers which are done for a reason, such as the prostration of recitation, greeting the mosque, the eclipse prayer, prayer immediately after purifying oneself, as mentioned in the hadeeth of Bilaal, and istikhaarah prayer should not be delayed if the reason comes up at a time when prayer is disallowed, because delaying them may cause one to miss them, such as if the one who is praying istikhaarah may miss the thing concerning which he is seeking guidance if he delays the prayer. The same applies to the prayer of repentance. If a person commits a sin, then it is obligatory to repent straight away, and it is recommended for him to pray two rak’ahs, then repent, as it says in the hadeeth of Abu Bakr al-Siddeeq. End quote from Majmoo’ al-Fataawa (23/215).
4 –Description of the prayer of repentance
The prayer of repentance is two rak’ahs, as it says in the hadeeth of Abu Bakr al-Siddeeq (may Allaah be pleased with him).
It is prescribed for the one who is repenting to pray alone, because it is one of the naafil prayers that it is not prescribed to offer in congregation. After that it is prescribed to ask Allaah for forgiveness, because of the hadeeth of Abu Bakr (may Allaah be pleased with him).
There is no report from the Prophet (peace and blessings of Allaah be upon him) to say that it is mustahabb to recite any particular soorahs in these two rak’ahs, so the worshipper may recite whatever he wants.
It is mustahabb for the penitent to strive hard in doing righteous deeds as well as offering this prayer, because Allaah says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)” [Holy Quran Chapter Ta-Ha 20:82]
Among the best of righteous deeds that the penitent can do is giving charity, for charity is one of the greatest means of expiating sin. Allaah says (interpretation of the meaning):
“If you disclose your Sadaqaat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allaah) will expiate you some of your sins”[ Holy Quran Chapter al-Baqarah 2:271]
It is proven that Ka’b ibn Maalik (may Allaah be pleased with him) said, when Allaah accepted his repentance: O Messenger of Allaah, as part of my repentance I shall give up my wealth as charity for Allaah and His Messenger. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep some of your wealth, for it is better for you.” He said: Then I shall keep my share in Khaybar. Agreed upon.
To sum up:
1- This prayer is proven from the Prophet (peace and blessings of Allaah be upon him).
2- It is prescribed when the Muslim repents from any sin, whether it is a major sin or a minor sin, and whether this repentance comes immediately after committing the sin or after some time has passed.
3- This prayer may be offered at any time, including times when prayer is disallowed.
4- It is mustahabb for the penitent to do some good deeds along with this prayer, such as charity etc.
May Allaah send blessings and peace upon our Prophet Muhammad and upon all his family and companions.
7) SALAATUL ISTIKHAARAH - HOW TO PRAY ISTIKHAARAH
Question: Assalam alaikum. How do I pray salat al istikhara, at what times , and are there special dua that I can read for different cicumstances?
Praise be to Allaah.
The description of Salaat al-Istikhaarah was reported by Jaabir ibn ‘Abd-Allaah al-Salami (may Allaah be pleased with him) who said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all things, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is concerned about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi (O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it.”
(Reported by al-Bukhaari, 6841; similar reports are also recorded by al-Tirmidhi, al-Nisaa’i, Abu Dawood, Ibn Maajah and Ahmad).
Ibn Hijr (may Allaah have mercy on him) said, commenting on this hadeeth:
“Istikhaarah is a word which means asking Allaah to help one make a choice, meaning choosing the best of two things where one needs to choose one of them.
Concerning the phrase ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach us to make istikhaarah in all things,’ Ibn Abi Jamrah said: ‘It is a general phrase which refers to something specific. With regard to matters that are waajib (obligatory) or mustahabb (liked or encouraged), there is no need for istikhaarah to decide whether to do them, and with regard to matters that are haraam (forbidden) or makrooh (disliked), there is no need for istikhaarah to decide whether to avoid them. The issue of istikhaarah is confined to matters that are mubaah (allowed), or in mustahabb matters when there is a decision to be made as to which one should be given priority.’ I say: it refers to both great and small matters, and probably an insignificant issue could form the groundwork for a big issue.
The phrase ‘If any one of you is concerned…’ appears in the version narrated by Ibn Mas’ood as: ‘if any one of you wants to do something…’
‘Let him pray two rak’ahs of non-obligatory prayer.’ This is mentioned to make it clear that it does not mean fajr prayer, for example. Al-Nawawi said in al-Adhkaar: He can pray istikaarah after two rak’ahs of regular sunnah prayer done at zuhr for example, or after two rak’ahs of any naafil prayers whether they are regularly performed or not… It seems to be the case that if he made the intention to pray istikhaarah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention.
Ibn Abi Jamrah said: The wisdom behind putting the salaat before the du’aa’ is that istikhaarah is intended to combine the goodness of this world with the goodness of the next. A person needs to knock at the door of the King (Allaah), and there is nothing more effective for this than prayer, because it contains glorification and praise of Allaah, and expresses one's need for Him at all times.
The phrase ‘then let him say’ would seem to imply that the du’aa’ should be said after finishing the prayer, and the word thumma (then) probably means after reciting all the words of the salaat and before saying salaam.
The phrase ‘O Allaah, I seek Your guidance by virtue of Your knowledge’ is explaining ‘because You know best.’ Similarly, ‘by virtue of Your power’ most likely means ‘seeking Your help.’ ‘I seek ability’ (astaqdiruka) means ‘I ask You to give me the power or ability (qudrah) to do’ whatever is being asked for, or it probably means ‘I ask You to decree (tuqaddir) this for me.’ So it may mean making it easy.
‘I ask You of Your great bounty’ refers to the fact that Allaah gives out of His great generosity, but no one has the right to His blessings. This is the opinion of Ahl al-Sunnah.
‘You have power, I have none. And You know, I know not’ refers to the fact that power and knowledge belong to Allaah alone, and the slave has no share of them except what Allaah decrees for him.
‘O Allaah, if in Your knowledge this matter…’ According to one report, he should mention it by name. It is apparent from the context that he should state it, but it is probably sufficient to be thinking of the matter whilst making this du’aa’.
‘Then ordain it for me’ means ‘make it happen for me’ or it may mean ‘make it easy for me.’
‘Then turn it away from me, and turn me away from it’ means ‘so that my heart will no longer feel attached to it after it has been turned away.’
‘Make me pleased with it’ means ‘make me content with it, so that I will never regret asking for it or be sorry that it happened, because I do not know how it will turn out, even if at the time of asking I am pleased with it.’
The secret is that one’s heart should not be attached to the matter in question, because that will result in a person becoming restless. Being pleased with something means that one’s heart is content with the decree of Allaah.
(Summarized from the commentary of al-Haafiz Ibn Hijr (may Allaah have mercy on him) on the hadeeth in Saheeh al-Bukhaari, Kitaab al-Da’waat and Kitaab al-Tawheed.).
8) SALAATUL HAJAAT
SALAAT AL-HAAJAH
My question has to do with praying to allah for a need. I know it is called satatul hajah. How many times does a person have to pray it and when should it be prayed. Is it right to pray it at the times when duaas are most likely to be answered
Praise be to Allaah.
It is prescribed for the Muslim to worship Allaah in the ways that He has prescribed in His Book, and in the ways that have been proven from the Prophet (peace and blessings of Allaah be upon him). The principle concerning matters of worship is tawqeef [i.e., following what is in the Qur’aan and saheeh Sunnah; with no room for individual opinion]. And we cannot say that any act of worship is prescribed unless there is saheeh evidence.
The so-called Salaat al-Haajah was narrated in da’eef (weak) or munkar (denounced) ahaadeeth – as far as we know – which cannot be used as proof and which are not fit to base acts of worship on.
Fataawa al-Lajnah al-Daa’imah, 8/162
The hadeeth narrated concerning Salaat al-Haajah says:
“From ‘Abd-Allaah ibn Abi Awfa al-Aslami, who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to us and said: ‘Whoever has need of something from Allaah or any one of His creation, let him do wudoo’ and pray two rak’ahs, then let him say, “There is no god but Allaah, the Forbearing, the Most Generous. Glory be to Allaah, Lord of the mighty Throne. Praise be to Allaah the Lord of the Worlds. O Allaah, I ask You for Your mercy and forgiveness and I ask You for all good things and for safety from all sins. I ask You not to leave any sin without forgiving it, or any distress without relieving it, or any need which it pleases You to fulfil without fulfilling it for me.” Then let him ask Allaah for whatever matter of this world or the Hereafter that he wishes, for it will be fulfilled.”
(Narrated by Ibn Maajah, Iqaamat al-Salaah wa’l-Sunnah, 1374)
Al-Tirmdihi said: this is a ghareeb [strange] hadeeth, and concerning its isnaad it was said: Faa’id ibn ‘Abd al-Rahmaan is weak in hadeeth.
Al-Albaani said: rather it is da’eef jiddan (very weak). Al-Haakim said: mawdoo’ (fabricated) ahaadeeth were narrated from Abu Awfa. Mishkaat al-Masaabeeh, vol. 1, p. 417
The author of al-Sunan wa’l-Mubtada’aat said, after mentioning what al-Tirmidhi said concerning Faa’id ibn ‘Abd al-Rahmaan: Ahmad said he is matrook (left, i.e., his hadeeth is not to be accepted), and Ibn al-‘Arabi described him as da’eef (weak).
And he said: You know what is said concerning this hadeeth. It is better and more perfect and safer for you to make du’aa’ to Allaah in the depths of the night and between the adhaan and iqaamah and at the end of every prayer before the tasleem; and on Fridays, for then there are times when du’aa’ is answered; and when breaking one’s fast. For your Lord says (interpretation of the meanings):
‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’[Fussilat 40:60]
‘And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)’[al-Baqarah 2:186]
‘And (all) the Most Beautiful Names belong to Allaah, so call on Him by them’[al-A’raaf 7:180].” al-Sunan wa’l-Mubtada’aat by al-Shuqayri, p. 124
Islam Q&A by Sheikh Muhammed Salih Al-Munajjid
9) SAFFAR SALAAT - TRAVELER'S SALAT
Question 1.) When does the travel start? While leaving home or when the plane exits the runway?
Answer 1.) The calculation of Safar (88 kms.) or more commences from home. However, a Musaafir (traveller) will make Qasr (perform two Rakaats in Dhuhr, Asr and Esha Salats) upon leaving the housing area of the vicinity.
Question2.) Is it necessary for a person in airplane to make Wudu or Tayammum and then perform Qasr Salat?
A 2.) It is necessary to have Wudhu before performing Salat in the airplane.
Q 3.) If we know the approximate Qibla direction then is it necessary to be in its direction on the seat of plane?
A 3.) If it is possible for one to stand and perform Salat in the plane, it will not be permissible to sit and perform Salat in the plane.
Q 4.) How we will do Ruku and Sujood on the seat?
4.) Ref 3
Q 5.) How we will know that in that specific region from which the plane is passing, the time of Salat has started or it's ending?
A 5.) One can inquire from the flight attendants the times for different regions.
Q 6.) How the Jamaat can be performed on the seats? Should the Imam be ahead of other Muqtadi?
A 6.) Due to shortage of space, Salat in the plane should be performed individually.
Q 7.) When does the travel end? When the plane reaches the destination airport or when we reach the hotel or some other place?
A 7.) Safar (travel) ends only upon returning home.
In principle, a Musaafir is exempt from performing the Sunnat-e-Muakkadah (emphasized Sunnats) before and after Fard Salats. However, if time permits, it will be meritorious for him to perform the Sunnah Salats as well.
10) SALAATUL TASBEEH - IS THERE ANY VALID PROOF FOR SALAAT AL-TASAABEEH?
Is there a hadith that supports Salat Ul-Tasaabeeh? If so, what is the reference?
Praise be to Allaah.
There are ahaadeeth concerning Salaat al-Tasaabeeh which are attributed to the Prophet (peace and blessings of Allaah be upon him), and which were classed as hasan by some of the scholars, but may scholars said that they are da’eef (weak) and that this prayer is not prescribed in Islam.
The Standing Committee was asked about Salaat al-Tasaabeeh, and they answered:
Salaat al-Tasaabeeh is a bid’ah (innovation) and the hadeeth concerning it is not proven, rather it is munkar. Some of the scholars mentioned it among the mawdoo’ (fabricated) ahaadeeth.
See Fataawa al-Lajnah al-Daa’imah, vol. 8, p. 163
Shaykh Ibn ‘Uthaymeen said: Salaat al-Tasaabeeh is not prescribed, because the hadeeth is da’eef (weak). Imaam Ahmad said there is no sound evidence for it. Shaykh al-Islam Ibn Taymiyah said it is a fabrication, and he said that none of the imaams recommended it. He (may Allaah have mercy on him) spoke the truth, because whoever examines this prayer will find that it is odd in the way it is performed … Moreover, if it were prescribed, it would have been something that was reported in many reports because of its great virtue and reward. Since there are no such reports and none of the imaams described it as being recommended, we know that it is not proven. The oddness in the way in which it is performed is as described in the hadeeth narrated concerning it, which says that it is to be performed once every day, or once every week, or once every month, or once every year, or once in a lifetime. This indicates that these reports are not sound; if it were prescribed, it would be something to be done on a regular basis, and one would not be given such a variety of options. On this basis, people should not do this prayer. And Allaah knows best. Fataawa Manaar al-Islam, 1/203. Islam Q&A by Sheikh Muhammed Salih Al-Munajjid
11) TAHAJJUD SALAAT
IS THERE ANY DIFFERENCE BETWEEN TAHAJJUD AND QIYAAM AL-LAYL?
What is the difference between Qiyam ul Layl and Tahajud? Also, What are the rewards for he who prays these prayers?
Praise be to Allaah.
Qiyaam al-layl means spending the night, or part of it, even if it is only one hour, in prayer, reading Qur’aan, remembering Allah (dhikr) and other acts of worship. It is not stipulated that it should take up most of the night.
It says in Maraaqi al-Falaah: What is meant by qiyaam is spending most of the night in worship, or it was said: spending one hour of it, in reading Qur'aan, listening to hadeeth, glorifying Allah (tasbeeh) or sending blessings upon the Prophet (blessings and peace of Allah be upon him). End quote.
Al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah, 34/117.
Tahajjud means specifically praying at night, and some scholars limited it to prayers that are offered at night after sleeping.
Al-Hajjaaj ibn ‘Amr al-Ansaari (may Allah be pleased with him) said: One of you thinks that if he gets up at night and prays until morning comes that he has done tahajjud. But in fact tahajjud means praying after sleeping, then praying after sleeping. That is how the Messenger of Allah (blessings and peace of Allah upon him) prayed. Al-Haafiz Ibn Hajar said in al-Talkhees al-Habeer (2/35): Its isnaad is hasan; it includes Abu Saalih, the scribe of al-Layth, and it is somewhat weak. It was also narrated by al-Tabaraani, whose isnaad includes Ibn Luhay‘ah, whose report is supported by the one that came before it. End quote.
Thus it becomes clear that qiyaam al-layl is more general than tahajjud, because it includes prayer and other actions, and it includes prayer before and after sleeping.
But tahajjud is exclusively praying, and there are two opinions concerning it. The first is that it means praying at any time of the night, which is the view of the majority of fuqaha’.
The second is that it is prayer after sleeping. See: al-Mawsoo‘ah al-Fiqhiyyah, 2/232.
Al-Qurtubi (may Allah have mercy on him) said in his commentary on the verse (interpretation of the meaning): “And in some parts of the night (also) offer the Salaah (prayer) with it (i.e. recite the Qur’aan in the prayer) as an additional prayer (Tahajjud optional prayer Nawâfil) for you (O Muhammad (peace and Blessings of Allah upon him) . It may be that your Lord will raise you to Maqâm Mahmûd (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection)” [al-Isra’ 17:97]:
Tahajjud comes from hujood, which is doing one thing and the opposite, it so the word hajada may mean he slept or it may mean he stayed up at night, which are opposites.
Tahajjud means waking up after sleeping, and it became a name for prayer, because the individual wakes up for it. So tahajjud means getting up to pray at night. This meaning was given by al-Aswad, ‘Ilqimah, ‘Abd al-Rahmaan ibn al-Aswad and others.
Ismaa‘eel ibn Ishaaq al-Qaadi narrated from the hadeeth of al-Hajjaaj ibn ‘Amr, the Companion of the Prophet (blessings and peace of Allah upon him) that he said: Does one of you think that if he gets up and spends the entire night in prayer that he had prayed tahajjud? Rather tahajjud is praying after sleeping, then praying after sleeping, then praying after sleeping. This is how the Messenger of Allah (blessing and peace of Allah be upon him) prayed.
And it was said tahajjud means sleep, as it is said in Arabic, Tahajjada al-rajul, meaning the man stayed up, and alqa al-hujood, i.e., sleep. And the one who gets up to pray is called mutahajjid. End quote from Tafseer al-Tabari, 10/307.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: What is the difference between Taraweeh, Qiyaam and Tahajjud? Please advise us, may you be rewarded.
He replied: Prayer at night is called tahajjud or qiyaam al-layl, as Allah says (interpretation of the meaning):
“And in some parts of the night (also) offer the Salaah (prayer) with it (i.e. recite the Qur’aan in the prayer) as an additional prayer (Tahajjud optional prayer Nawâfil) for you”[ Holy Quran Chapter al-Isra’ 17:79]. “O you wrapped in garments (i.e. Prophet Muhammad (peace and Blessings of Allah upon him) !
2. Stand (to pray) all night, except a little”[ Holy Quran Chapter al-Muzzammil 73:1-2]
“They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]”
[Holy Quran Chapter al-Dhaariyaat 51:17].
With regard to Taraweeh, the scholars use this word to refer to qiyaam al-layl in Ramadan at the beginning of the night, which should be made light and not lengthy. It may also be called tahajjud or qiyaam al-layl. And Allah is the source of strength.End quote from Fataawa al-Shaykh Ibn Baaz, 11/317.
And Allah knows best.
