WHAT IS THE AUTHENTICITY OF SALAAT
AL-HAAJAH (THE SALAT OF NEED)?
ASSEMBLED BY MALLAM ABBA
ABANA, KUBWA, ABUJA, NIGERIA
https://web.facebook.com/abba.abana
29TH MAY 2017 – 3RD
RAMADAN 1438
Praise be to Allaah; we seek His help and
His forgiveness. We seek refuge with Allaah from the evil of our own souls and from
our bad deeds. Whomsoever Allaah guides will never be led astray, and
whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but
Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam) is His slave and Messenger.
1.0 SALAAT
AL-HAAJAH IS MENTIONED IN FOUR HADEETHS
Salaat
al-Haajah is mentioned in four hadeeths, two of which are fabricated. In one
hadeeth Salaat al-Haajah has twelve rak’ahs and in the other it has two. The
third hadeeth is da’eef jiddan (very weak) and the fourth hadeeth is da’eef
(weak). In the last two hadeeths the prayer has two rak’ahs.
Imaam
al-Tirmidhi (may Allaah have mercy on him) narrated a hadeeth about Salaat
al-Haajah in his Sunan, but he pointed out that it is da’eef (weak). He
said in the chapter on what was reported concerning Salaat al-Haajah: “’Ali ibn
‘Eesaa ibn Yazeed al-Baghdaadi told us, ‘Abd-Allaah ibn Bakr al-Sahmi told us,
and ‘Abd-Allaah ibn Muneer told us, from ‘Abd-Allaah ibn Bakr from Faa’id ibn
‘Abd al-Rahmaan from ‘Abd-Allaah ibn Abi Awfaa who said: ‘The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Whoever has any need
of something from Allaah or from any of the sons of Aadam, let him do wudoo’
and do it well, and pray two rak’ahs, then let him praise Allaah and send blessings
on the Prophet (peace and blessings of Allaah be upon him), then let him say:
‘La ilaaha ill-Allaah
il-Haleem il-Kareem. Subhaan-Allaahi Rabb il-‘arsh il-‘azeem. Al-hamdu Lillaahi
Rabb il-‘Aalameen. As’aluka moojibaat rahmatika wa ‘azaa’im maghfiratika,
wa’l-ghaneemata min kulli birrin wa’l-salaamata min kulli ithmin. Laa tada’ li
dhanban illaa ghafartahu wa la hamman illaa farrajtahu wa la haajatan hiya laka
ridan illa qadaytahaa, yaa arham al-raahimeen
(There
is no god but Allaah, the Patient, the Most Generous. Glory be to Allaah, the
Lord of the Mighty Throne. Praise be to Allaah, the Lord of the Worlds, I ask
You for Your mercy and forgiveness, for help to do all good deeds and for
protection from all sins. Do not leave for me any sin but You forgive it, any
worry but You relieve it, or any need with which You are pleased but You meet
it, O Most Merciful of those who show mercy).’”’”
1.1 THE FIRST HADEETH.
It is narrated from Ibn Mas’ood (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be upon him)
said: “Twelve rak’ahs that you pray by night or day and recite the tashahhud
between each two rak’ahs. When you recite tashahhud at the end of the prayer,
then praise Allaah and send blessings and peace upon the Prophet, and recite
the Opening of the Book seven times whilst you are prostrating, and say: Laa
ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd was huwa
‘ala kulli shay’in qadeer (There is no god but Allaah alone with no partner
or associate, His is the Dominion, to Him be praise, and He has power over all
things) ten times. Then say: “O Allaah, I ask You by the glory of Your Throne
and the Mercy of Your Book and Your greatest name and Your highest majesty and
Your perfect words,” Then ask for what you need, then raise your head and say
salaam right and left. Do not teach it to the foolish for they will pray and
will be answered.” Narrated by Ibn al-Jawzi in al-Mawdoo’aat (2/63)
via ‘Aamir ibn Khadaash from ‘Amr ibn Haroon al-Balkhi.
Ibn
al-Jawzi narrated from Ibn Ma’een that ‘Amr al-Balkhi was a liar, and he said:
It is narrated in saheeh reports that it is forbidden to recite Qur’aan when
prostrating. REF: al-Mawdoo’aat (2/63) and Tadreeb al-Mawdoo’aat
by al-Dhahabi (p. 167).
There
is a difference of opinion among the scholars about saying the phrase
“I
ask You by the glory of Your Throne” in du’aa’, depending on what is meant by
the phrase, which is not narrated in sharee’ah. Some scholars said that it is
not allowed to say this in du’aa’, such as Imam Abu Haneefah, because it is an
innovated form of tawassul (seeking to draw close to Allaah). Others regarded
it as permissible because they believe that it is seeking to draw close to
Allaah by virtue of one of the attributes of Allaah, may He be glorified and
exalted, not because it is permissible in their view to draw close to Allaah by
virtue of created things.
Shaykh
al-Albaani (may Allaah have mercy on him) said:
I
say: But the report referred to is false and is not saheeh (sound). It was
narrated by Ibn al-Jawzi in al-Mawdoo’aat and he said: This is
undoubtedly a fabricated (mawdoo’) hadeeth, and al-Haafiz al-Zayla’i agreed
with him in Nasab al-Raayah (273). So it cannot be taken as evidence. If
someone were to say: “I ask You by the glory of Your Throne”, it is seeking to
draw close to Allaah by virtue of one of the attributes of Allaah, may He be
glorified and exalted, so it is tawassul that is acceptable in Islam, on the
basis of other evidence, so there is no need for this fabricated hadeeth.
Ibn
al-Atheer (may Allaah have mercy on him) said: “I ask You by the glory of Your
Throne”, means, by the attributes which made it glorious, or it may mean, by
the location of the glory in the Throne. The correct meaning is by the glory of
Your Throne. The companions of Abu Haneefah regarded it as makrooh to use this
phrase in du’aa’.
Based
on the first meaning, i.e., the attributes that made the Throne glorious, it is
tawassul by virtue of one of the attributes of Allaah, may He be exalted, so it
is permissible. But based on the second meaning, i.e., the location of the
glory in the Throne, then it is tawassul by virtue of a created thing, so it is
not permissible. Whatever the case, the hadeeth does not deserve further
research or interpretation because it is not proven, so the above is sufficient
for us. End quote from al-Albaani. Al-Tawassul wa Anwaa’uhu wa
Ahkaamuhu (p. 48, 49)
Shaykh
Saalih al-Fawzaan (may Allaah preserve him) said:
This
is a hadeeth which is somewhat strange, as the questioner noted, because it
enjoins reciting al-Faatihah in a position other than standing, namely when
bowing and prostrating, and doing that repeatedly, as well as saying “I ask You
by the glory of Your Throne” etc. All of these are strange things. So the
questioner should not act upon this hadeeth. There are sufficient saheeh
ahaadeeth which are proven to be from the Prophet (peace and blessings of
Allaah be upon him) and concerning which there is no confusion; these point to
naafil acts of worship and prayers which are good and which are sufficient in
sha Allaah. End quote. Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan
(1/46).
It
is proven that the Prophet (peace and blessings of Allaah be upon him) forbade
reciting Qur’aan whilst bowing and prostrating.
It
was narrated that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) said:
The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade me
to recite Qur’aan when bowing or prostrating. Narrated by Muslim (480).
1.2 THE SECOND HADEETH
NARRATED CONCERNING SALAAT AL-HAAJAH:
It
was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Jibreel
(peace be upon him) came to me with some du’aa’s and said: When some worldly
matter befalls you, say these words first, then ask for what you need: O
Creator of the heavens and the earth, O possessor of majesty and honour, O
helper of those who cry for help, O helper of those who seek help, O reliever
of calamity, O most merciful of those who show mercy, O answerer of the call of
the one who is in distress, O God of the universe, so You I tell my need, You
know best about it so fulfil it.”
Narrated
by al-Asbahaani, as stated in al-Targheeb wa’l-Tarheeb (1/275). Shaykh
al-Albaani (may Allaah have mercy on him) said in Da’eef al-Targheeb
(419) and al-Silsilah al-Da’eefah (5298) that it is mawdoo’
(fabricated).
1.3 THE THIRD HADEETH:
It
was narrated that ‘Abd-Allaah ibn Abi Awfa said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: Whoever has a need from Allaah or
from one of the sons of Adam, let him do wudoo’ and do it well, then let him
pray two rak’ahs, then let him praise Allaah and send blessings and peace upon
the Prophet (peace and blessings of Allaah be upon him). Then let him say:
There is no god but Allaah, the Forbearing, the Most Generous. Glory be to
Allaah the Lord of the Mighty Throne. Praise be to Allaah, the Lord of the
Worlds. O Allaah, I ask You for the means of Your Mercy and forgiveness, the
benefit of every good deed and safety from all sins. I ask You not to leave any
sin of mine but You forgive it, or any distress but You relieve it, or any need
that is pleasing to You but you meet it, O most Merciful of those who show
mercy.” Narrated by al-Tirmidhi (479) and Ibn Maajah (1384).
Al-Tirmidhi
said: This is a ghareeb hadeeth, and there is some problem in its isnaad.
Al-Albaani
(may Allaah have mercy on him) stated in Da’eef al-Targheeb (416): it is
a very weak (da’eef jiddan) hadeeth.
1.4 THE FOURTH HADEETH:
It
was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace
and blessings of Allaah be upon him) said: “O ‘Ali, shall I not teach you a
du’aa’ which, if some worry or distress befalls you, you may call upon your
Lord with it and you will be answered by Allaah’s leave and you will be granted
relief? Do wudoo’ and pray two rak’ahs, and praise and glorify Allaah, and send
blessings upon your Prophet, and ask for forgiveness for yourself and the
believing men and women, then say: O Allaah, You judge between Your slaves
concerning that in which they differ, there is no god but Allaah, the Most
High, the Almighty, there is no god but Allaah, the Forbearing the Most
Generous. Glory be to Allaah, the Lord of the seven heavens and the Lord of the
Mighty Throne. Praise be to Allaah the Lord of the Worlds. O Allaah, reliever
of distress and worry, answerer of the call of the one who is in distress when
he calls upon You, Most Compassionate and Most Merciful in this world and in
the Hereafter, have mercy on me in my need and meet it, mercy that will leave
me with no need of the mercy of anyone other than You.”
Narrated
by al-Asbahaani, as stated in al-Targheeb wa’l-Tarheeb (1/275). It was
classed as da’eef by al-Albaani (may Allaah have mercy on him) in Da’eef
al-Targheeb (417). He said: Its isnaad is weak and contains narrators who
are not known. See also al-Silsilah al-Da’eefah (5287).
2.0 MUSLIM TO WORSHIP ALLAAH
IN THE WAYS THAT HE HAS PRESCRIBED IN HIS BOOK
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)’[HOLY QURAN CHAPTER 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)’[HOLY
QURAN CHAPTER 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
3.0 SALAAT AL-HAAJAH IS NOT
PRESCRIBED IN SHAREE’AH
Salaat
al-Haajah is not prescribed in sharee’ah (Ibn ‘Uthaymeen, Fataawaa Noor
‘ala’l-Darb, 1/169).
Abu
‘Eesaa (i.e., al-Tirmidhi) said: “This is a ghareeb hadeeth. The fact that
Faa’id ibn ‘Abd al-Rahmaan is among the narrators makes the hadeeth very weak.
Faa’id is Abu’l-Warqaa’.”
Al-Albaani
said: “It is very weak indeed.” Al-Haakim said: “Fabricated ahaadeeth were
narrated from Ibn Abi Awfaa.” (Mishkaat al-Masaabeeh, 1/417). This
hadeeth was also narrated by Ibn Maajah, may Allaah have mercy on him, in his Sunan,
1/144, also via Faa’id ibn ‘Abd al-Rahmaan. Al-Albaani said, in Da’eef Sunan
Ibn Maajah, no. 293: “(It is) very weak.”
On
the basis of the above, this prayer is not prescribed in Islam, but if the Muslim
is faced with distress, he should pray and make du’aa’ in general (with no
restrictions as to a certain number of rak’ahs or a specific du’aa’ that is not
proven in sound ahaadeeth, etc.), because Allaah says (interpretation of the
meaning): “And seek help in patience and prayer…” [al-Baqarah 2:45], and
because of the hadeeth of Hudhayfah in which he said: “When anything distressed
the Prophet (peace and blessings of Allaah be upon him), he would pray.”
(Reported by Abu Dawood in his Sunan, 1124, and classed as hasan in Saheeh
al-Jaami’, 4703).
4.0 IF
SOMETHING TROUBLED THE PROPHET (BLESSINGS AND PEACE OF ALLAH BE UPON HIM)
With
regard to if something troubled the Prophet (blessings and peace of Allah be
upon him) would get up and pray, this hadith was narrated by Abu Dawood (1319)
from the hadith of Hudhayfah (may Allah be pleased with him), and classed as
hasan by al-Albaani in Saheeh Abi Dawood (1319)
Doing
this is prescribed, without reciting any specific du‘aa’ or doing it in any
specific manner. Rather if something upset him at the time of an obligatory
prayer, he would pray the obligatory prayer, otherwise he would pray two
rak‘ahs, and if he wished, he would offer whatever du‘aa’ he liked in them,
without always reciting a specific du‘aa’.
Ibn
Katheer (1/253) said, in his commentary on the verse in which Allah, may He be
exalted, says (interpretation of the meaning), “And seek help in patience
and As-Salat (the prayer)” [HOLY QURAN CHAPTER al-Baqarah 2:45]:
With
regard to the word “As-Salat (the prayer)”, prayer is one of the
greatest means of helping oneself to be steadfast, as Allah, may He be exalted,
says (interpretation of the meaning):
“Recite
(O Muhammad (blessings and peace of Allah be upon him)) what has been revealed
to you of the Book (the Quran), and perform As-Salat (Iqamat-as-Salat). Verily,
As-Salat (the prayer) prevents from Al-Fahsha (i.e. great sins of every kind,
unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism,
and every kind of evil wicked deed, etc.) and the remembering (praising, etc.)
of (you by) Allah (in front of the angels) is greater indeed (than your
remembering (praising, etc.) Allah in prayers, etc.)”[HOLY QURAN CHAPTER al-‘Ankaboot
29:45].
Then
he narrated from Ibn ‘Abbaas (may Allah be pleased with him) that news was
brought to him of his brother’s death whilst he was travelling. He said: “Inna
lillahi wa inna ilayhi raaji ‘oon (Truly! To Allah we belong and truly, to Him
we shall return)” [al-Baqarah 2:156]. Then he swerved from the road and
made his camel kneel, then he prayed two rak‘ahs in which he made the sitting
lengthy. Then he got up and walked towards his camel, saying: “And seek help
in patience and As-Salat (the prayer) and truly it is extremely heavy and hard
except for Al-Khashioon (i.e. the true believers in Allah” [HOLY QURAN CHAPTER al-Baqarah
2:45]. End quote.
5.0 CONCLUSION
Based
on that, what is meant by saying that there is no prayer that is called salaat
al-haajah is to rule out this specific prayer.
There
is no saheeh hadeeth about this prayer, so it is not prescribed for the Muslim
to offer it. What is narrated in the saheeh Sunnah of prayers, du’aa’s and adhkaar
is sufficient for him.
As
for resorting to prayer, for the one who is worried or troubled about
something, this is included in the general meaning of the words of Allah
(interpretation of the meaning): “And seek help in patience and As-Salat
(the prayer)” [HOLY QURAN CHAPTER al-Baqarah 2:45] and the meaning of the
hadith quoted above. That includes both obligatory and supererogatory prayers.
There is no specific du‘aa’; rather a person may offer whatever du‘aa’ he
wishes, without adhering to a specific du‘aa’.
SOURCES
https://islamqa.info/en/160746
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