Permissible Solāh at times when it is otherwise forbidden
By
Shaikh Muhammad Ibn `Uthaymīn
In
the name of Allāh, the Most Gracious, the Most Merciful;
All
the praise and thanks is due to Allāh, the Lord of al-`ālamīn. There is none
worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam
is His Messenger.
Does the prohibition of Solah
after Fajar and `Asar includes all the Solāh, or there Solāh
which it is permissible to do at these times?
There are times during which the Prophet (Sallallāhu `alayhi
wasallam) would forbid us from performing our Solāh.
1. Abu Sa`id Al-Khudri (radiyallāhu`anhu) narrated that the
Prophet (Sallallāhu `alayhi wasallam) said: “There is no Solāh after Solāh ‘Asar until the sun
has set and there is no Solāh after Solāh Fajar until the sun has risen.” [Al-Bukhari
(1197) and Muslim (827]
2.
`Uqbah Ibn
`Amr al-Juhany (radiyallāhu`anhu)
said: "There are three times during which the Prophet
(Sallallāhu `alayhi wasallam) would forbid us from performing our Solāh or
burying our deceased, when the sun starts to rise until it has fully risen,
when it is at its meridian, and when the sun starts setting until it has completely
set" . [Muslim, al-Nasā’ie, Abu Dawud and others]
3. Ibn `Abbās (radiyallāhu`anhu)
said: Some trustworthy men bore witness in my
presence, the most trustworthy of whom in my view was `Umar, that the Prophet
(Sallallāhu `alayhi wasallam) forbade to observe Solah after Fajar until the
sun had risen and after ‘Asar until the sun had set.” [Narrated by
Al-Bukhāri (547) and Muslim (1367)]
4.Ibn `Umar (radiyallāhu`anhu) said:
The Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “When the top edge of the sun has risen, then delay
praying until it has risen above the horizon, and when the lower part of the
sun has set, delay praying until it is fully set.” [Narrated by Al-Bukhāri (548) and Muslim
(1371)]
The Exemption of the Provision for prayers offered with reasons.
The
words “There is no Solāh” include all
Solāh, but some of the Solāh are excluded on the basis of texts while
others are excluded according to scholarly consensus and that includes:
1 - Repeating the Solāh in congregation, such as when a person
observed Solāh Fajar in his masjid, then goes to another masjid and finds them
observing Solāh Fajar, then he may offer the Solāh with them, and there is no
sin or prohibition on him.
The
evidence for that is that the Prophet (Sallallāhu `alayhi wasallam) performed Solāh Fajar in Mina one day, and when
Rasūlullāh (Sallallāhu `alayhi wasallam) completed he saw two men who had not
observed Solāh with him, and he asked
them: “Why did you not perform Solāh?” They
said: We performed Solāh in our camp. He (Sallallāhu `alayhi wa sallam)
said: “If you have performed Solāh in your camp then you come to the
masjid of the congregation then observe Solāh with them.” This was after
Solāh Fajar.
2 - When a person has done tawaf around the Ka`abah.
It
is Sunnah to perform Solāh a two
raka`at after tawaf behind Maqam Ibrāhim. If he does tawaf after Solāh Fajar,
he may perform Solāh a two raka`at
for tawaf. The evidence of that are the words of the Prophet (Sallallāhu
`alayhi wasallam):
“O
Banu ‘Abd Manaf, do not prevent anyone from circumambulating this House or
performing Solāh here at any time they want, night or day.”
Some
of the scholars quoted this verse as evidence that when a person has done tawaf
he may offer a two rak’ahs even at times when prayer is prohibited.
Thus
if a person
enters the masjid at any forbidden time to observe solāh like at
time of zenith just before sunset, or just after Solāh Fajar or after Solāh ‘Asar, he should not sit down until he has performed Solāh two raka`at, because there is a reason
for this Solāh. The evidence is sahih
hadith narrated from Jabir Ibn `Abdullah (radiyallāhu`anhu) and Abu Qatadah
(radhiyallāhu`anhu)
3.1 - If a person enters the masjid on a Friday when the khātib
is delivering the khutbah and if that is when the sun is at its zenith. It is
permissible to perform Solāh Tahiyyat al-Masjid (Salutation of the Masjid).
The
evidence is sahih hadith narrated from Jabir Ibn `Abdullah (radiyallāhu`anhu)
who said: "Sulayk Al-Ghatafani entered the masjid on Friday while
the Prophet (Sallallāhu `alayhi wasallam) was delivering Khutbah then he sat
down.
The Prophet (Sallallāhu `alayhi wasallam) said: “Did you perform
Solāh?” He said: No. He (Sallallāhu `alayhi wasallam) said "O! Sulayk
stand up and pray two raka’at and do not recite much in them (make them brief)
". Then he (the Prophet Sallallāhu `alayhi wasallam) said: "If any
of you comes to the masjid on Friday while the Imām is delivering the Khutbah,
he performs Solāh two raka’at without lengthening them".
[Muslim]
4 - When someone enters the Masjid.
One should perform two Raka’at (Solāh Tahiyyatul-Masjid) when enters the Masjid before sitting.
Abu
Qatadah (radhiyallāhu`anhu)
reported that the Prophet (sallallāhu `alayhi wasallam) said:
"Whoever enters a mosque should perform two raka’at
(Tahiyyatul-Masjid) before sitting"
[Al-Bukhari,
Muslim]
Jabir
ibn ‘Abdullāh (radhiyallāhu`anhu)
said: "Sulayk Al-Ghatafani came on Friday when the Rasūlullāh
(Sallallāhu `alayhi wasallam) was delivering the Khutbah. When he (Sulayk)
sat down, the Prophet (sallallāhu `alayhi wasallam) said to him:
"O! Sulayk stand up and perform Solāh two raka’at and do not
read much in them". Then he (the Prophet Sallallāhu `alayhi wasallam)
said: "If any of you comes to the mosque on Friday while the Imām is
delivering the Khutbah, he perform Solāh two raka’at without lengthening
them".
[Recorded
by Al-Bukhari and Muslim]
This
is one of the prayers that are done for a specific reason, like solah such as Solāh
al-Tawāf (prayer done after circumambulating the Ka’abah) and Solāh
al-Kusūf (prayer at the time of an eclipse). It is permissible to be
performed at times when Solāt is generally disallowed, like making up
missed Solāt.
5 - Solātul Kusuf .
If
the sun is eclipsed after Solāh ‘Asar,
we say: The Solātul Kusuf is Sunnah, so he should offer the Solātul
Kusuf . But if we say that the Solātul Kusuf is
obligatory, then the matter is clear, because there is no time at all when an
obligatory Solāh is forbidden.
6 - After taking wudhu’
If
a person does wudhu’, it is permissible for him to perform Solāh two raka’at at a time when prayer is
otherwise forbidden, because there is a reason for this Solāh.
7 - Solāh Istikhārah.
If
a person wants to perform Solāh Istikharah and ask Allāh for guidance concerning
a decision, he should pray two raka’at, then recite the Duā’ Of Istikharah. If he is faced with a matter that he cannot delay, he may perform Solāh Istikharah concerning it at a
time when Solāh is otherwise forbidden. That is permissible.
8 - Solāt al-Tawbah.
The
two raka’at of repentance constitute a Solāh
for which there is a reason, so it is permissible to do it at a time when Solāh is otherwise not allowed. It is mustahab
to offer this Solāh 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. This Solāh is prescribed at all times including
times when Solāh is disallowed (such
as after Solāh `Asar ), 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
(rahimallāh) said: Solāh which are done for a reason, such as the prostration of
recitation (Sujud Sahwi), greeting the mosque (Tahiayatul Masjid), the
Eclipse Solāh (Solātul Kusuf and Khusuf), performs immediately after purifying oneself (Solāh
Wudu’) , as mentioned in the hadith of Bilal bin Rabab
(radiyallāhu`anhu), and Solāh Istikharah 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
performing Solāh Istikharah may miss the thing concerning which he
is seeking guidance if he delays the Solāh. The same applies to the Solāh of Repentance (Solāh al-Tawbah).
If a person commits a sin, then it is obligatory to repent straight away, and
it is recommended for him to pray two raka`at, and then repent, as it says in
the hadith of Abu Bakar al-Siddiq (radiyallāhu`anhu).
[Majmu’
al-Fatawa (23/215)]
Abu
Bakar al-Siddiq
(radiyallāhu`anhu) said: “I heard the Messenger of Allāh (Sallallāhu `alayhi
wasallam) say:
‘There is no one who commits a sin then purifies himself well
and stands and asks Allāh for forgiveness, but Allāh will forgive him. Then he
recited this verse (Al-`Imran, 3:135): ‘And those who, when they have committed
Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember
Allāh and ask forgiveness for their sins; — and none can forgive sins but Allāh
— and do not persist in what (wrong) they have done, while they know’.
[Narrated
by al-Tirmidzi, 408; Abu Dawud, 1521; Ibn Mājah, 1395; classified as sahih by
al-Albāni in Sahih Abu Dawud, 1346]
In
other sahih reports there are other descriptions of the two raka`ahs Solāh which expiate for sin. This may be
summed up as follows:
There
is no one who does wudhū’ and does it well (because sins come out from
the washed limbs with the water or with the last drop of water). Part of doing
wudhu’ well is to say Bismillāh (In the name of Allāh) before starting
it, and reciting dzikir after it, as follows:
“Ashhadu an lā ilāha ill-Allāh wahdahu lā sharīka lah, wa
ashhadu anna Muhammadan `abduhu wa rasūluh. Allāhumma aj`alni min al-tawwābīna
waj`alni min al-mutatahharin. Subhānaka Allāhumma wa bi hamdika, ashhadu an lā
ilāha illa anta, astaghfiruka wa atubu ilayk (I bear witness that there is no god but Allāh alone, with
no partner or associate, and I bear witness that Muhammad is His slave and Messenger.
O Allāh, make me one of those who repent and make me one of the purified. Glory
and praise be to You, O Allāh, I bear witness that there is no god but You, I
seek Your forgiveness and I repent to You). ”
This
dzikir recited after wudhū’ brings a great reward.
Then
he gets up and performs Solāh
two raka`at; without making make any mistake; without allowing his mind to
wander; And he remembers Allāh and focuses with proper humility; and then he
seeks Allāh to forgiven him
The
outcome will be: that he is forgiven for his previous sins and will deserve
Paradise.
[Sahih
al-Targhīb, 1/210-211]
Conclusion
The
above hadith which indicates, “There is no prayer after Solāh Fajar and there is no Solāh after Solāh
‘Asar” is a specific prohibition; but it is exempted, or permissible for prayers offered with reasons as stipulated
above.
What
I have mentioned is the views of Al-Shāfi`ie (rahimahullāh) and one of
the two views narrated from Imām Ahmad (rahimahullāh), as well as being the
view favored by Ibn Taymiyyah (rahimahullāh) and it is the correct view,
because there is no prohibition on the prayers for which there is a reason.”
[Majmu’
Fatawa al-Shaikh Ibn `Uthaymīn (14/344]
Cases
of Solemnization of marriage after `Asar in the Masjid
The
provision of “There is no prohibition on the
prayers for which there is a reason” refers to the eight reasons stated
above. The Sunnah of Marriage (Sunnat
al-Zawāj) does not fall into that category though it might be qiyas it as an nāfil prayer for which there is a
reason.
The
offering of the Sunnah al-Zawāj
after the `Akad Nikah’, is
normally done as a righteous deed by a
grateful and an obedience of slave of Allāh of His Blessing and the bestowed upon
him.
The
Nikah is
permitted to be solemnized after `Asar. But not the solāh Sunnah of Marriage;
it is not permissible as evidence of the above Hadith that prohibited to offer
any solāh after `Asar and Solāh Fajar. Thus, it is suffice to offer du`ā and better to bring forward the solāh Sunnah of Marriage after Maghrib if one
still wish to do it since the period between after `Asar and before maghrib is
forbidden to perform
Solāh. But, one should perform the Solāh
Tahiyatul Masjid
upon entering the Masjid, as it
is incumbent to do so before sitting down regardless of the time forbidden.
Some
scholars regarded it as mustahabb to offer Solāh of two raka‘at before consummating the marriage with the
wife, but it is not narrated in the Sunnah of the Prophet (Sallallāhu 'alaihi
wa sallam). Rather, it is narrated that some of the Sahābah (radiyallāhu`anhum)
did it. It is known as Sunnat al-Zawāj
(the Sunnah of Marriage), and it is offered after solemnization (Akad
Nikah) before consummation.
Abu Sa`īd,
the freed slave of Abu Usayd,
reported: “I got married when I was a slave, and I invited some of the Sahabah
of Rasūlullāh (Sallallāhu `alayhi wasallam), among whom were `Abdullah Ibn Mas`ūd, Abu Dharr and Hudhayfah (radiyallāhu`anhum). And
they taught me and said: ‘When
your wife enters upon you, perform solāh two raka`at, then ask Allāh Almighty,
for the good of what has been entered upon you and seek refuge with Him from
its evil, then go ahead and approach your wife’.” [Narrated by Ibn Abi Shaybah in
al-Musannaf (3/401) and `Abdul-Razzāq in al-Musannaf (6/191). Shaykh al-Albāni
(rahimallāh) said: Its isnād to Abu Sa`īd is sahīh.]
[See
Adāb al-Zafāf, p. 22]
Wallāhu`alam
[Excerpted with modification from Islam Q&A]
See Also: The Times Forbidden to Observe Solāh
No comments:
Post a Comment