Hacene Chebbani – The Power Of Voluntary Prayers In Islam #03
AI: Summary ©
The holy month is a busy month for prayer, with importance throughout the month, including the return to Islam, the importance of w math, the importance of praying for the upcoming return to Islam, the use of q parqahs, and the importance of praying with theents. Prayer before going to bed is essential, with houses and palaces to maintain a habit. The practice of w meters and praying with theents is also emphasized. The importance of praying with theents and bringing proper religion to the car is emphasized, along with learning the Qizaah and bringing proper religion to the household.
AI: Summary ©
We continue with our program tonight, talking about
the power of the voluntary prayers.
And today in this halaqa, we'll be talking
about the duha prayer, and the excellence of
the duha prayer, and also the prayer for
greeting the masjid, which is called tahiyyat al
-masjid in Arabic.
And inshallah, next week we'll continue with the
same program, we'll talk about some other voluntary,
sunnah voluntary prayers.
So what is the duha prayer?
It is a non-obligatory prayer performed at
four noon.
Four noon, it's the early part of the
day.
And there is an agreement between all Muslim
scholars that this is not an obligation.
It is a voluntary prayer, a non-obligatory
prayer.
But we can call it a prescribed sunnah
prayer.
What is the difference between the unrestricted, the
prayers that were not prescribed, and the prayers
that were prescribed by Rasulallah ﷺ?
Those who were prescribed, they have a specific
name.
It could be done for a reason, and
they have a name.
So when you stand up in front of
Allah, you try to remember the niyyah, the
intention.
If you're doing salat al-duha, you need
to have this intention, the niyyah of doing
salat al-duha.
But if you pray in the morning, between
eight and twelve, another prayer without the intention
of al-duha, it will be accepted as
a general, unrestricted prayer.
But it is an excellent time for this
specific prayer, which is al-duha prayer.
Now, what are the proofs about the excellence
of this salat?
We have, for example, the hadith of Abu
Huraira, in which he said, It's a beautiful
term here.
He's talking about his relationship with Rasulallah ﷺ.
He said, So
Abu Huraira is saying in this hadith, My
friend or my close friend, and he meant
the Prophet ﷺ, advised me to do three
things.
He said, advise me to do three things,
and I shall not leave them until I
die.
This is the statement of Abu Huraira.
So Rasulallah ﷺ gave him this advice.
He said, keep doing these three things, do
not leave them.
To fast three days every month, and then
to perform the duha prayer, and to perform
the witr prayer before going to bed.
To perform the witr prayer before going to
bed.
The same advice was given to Abu Darda.
Abu Darda used another term.
He said, Like Abu Darda
made the same statement.
He said, Rasulallah ﷺ, my beloved friend, Muhammad
ﷺ, advised me to do three things.
These are the terms used by Abu Darda.
My beloved friend, Rasulallah ﷺ, advised me to
do three things, and I will not leave
them as long as I am alive.
This is the statement of Abu Darda.
And he mentioned the same three things.
To fast three days every month, to perform
duha prayer, and to perform witr prayer before
going to bed.
Now I have to explain myself here.
Now three days, are they the white days
of fasting?
They could be, it's fine.
If you decide to fast three days, the
white three days of fasting, that's fine, the
13th and the 14th and the 15th of
every Islamic month.
Or you fast from any day of the
month, as long as you fast three days,
then that's fine.
You'll be able to fulfill this nasiha that
was given by Rasulallah ﷺ to some sahaba.
It's not an obligation.
These are optional ibadat.
It is your choice if you want to
do them.
The duha, of course, as I said, it
is a prayer that is offered at four
noon, which is the first part of the
day.
And we'll talk about the exact timing.
The beginning and the end of it.
When are we supposed to end?
Or when are we supposed to pray?
Which time are we supposed to offer the
duha prayer?
We cannot do them after dhuhr.
But if you miss them before dhuhr, are
you allowed to make them up?
Or not?
That's a different story.
This is a matter of disagreement.
We might talk about it.
But the most important thing is to know
the exact timing in the morning.
Now anyway, this is an advice that was
given to Abu Huraira, an advice that was
given to Abu Darda, and the hadith of
Abu Darda is found in Sahih Muslim.
In Sahih Muslim also we got the hadith
of Abu Dharr.
He said, So
Rasulallah ﷺ said, Every morning, charity is due
upon all the bones, on the bones and
the joints of every one of you.
Every morning.
And Rasulallah ﷺ told us, that every human
has 360 joints.
Al-Mafasil.
These are the joints, right?
This is what Rasulallah ﷺ said.
Researchers in modern times have different opinions, but
this is what Rasulallah ﷺ told us, that
every human, maybe he meant adults, they have
360.
There are some researchers from Japan, they said
yes, every human has 360, but there are
some western researchers, they have different opinions, but
they said it should be between 300 and
400.
So they are not going far from what
Rasulallah ﷺ mentioned.
But this is a different subject.
It's a different subject.
But anyway, we believe in the message of
our Prophet Muhammad ﷺ, that every human being
has 360 joints.
So he's saying here in this hadith, that
every morning, a charity is due on the
joints and the bones of everyone.
Maybe joints only.
But he said each utterance of Subhanallah is
a sadaqah.
Each utterance of Alhamdulillah, you don't say Subhanallah,
Alhamdulillah after the salah.
This is an act of charity.
Each utterance of La ilaha illallah is an
act of charity.
Each utterance of saying, you know, Allahu Akbar,
Takbir, Allah is the greatest, is an act
of charity.
And he said enjoining what is good is
an act of charity.
Enjoining what is good.
Amru bil ma'ruf.
Wannahyun a'nil munkar.
Forbidding evil is an act of charity.
But he said ﷺ, and two rak'ahs,
which one prays in the full noon, will
suffice instead of that.
So basically talking about the excellence of Salatul
Dhuha.
Salatul Dhuha will be equivalent to 360 types
of charities.
Salatul Dhuha.
Two rak'ahs of Salatul Dhuha are equivalent
to 360 charities.
We're talking here about the excellence of Salatul
Dhuha.
In a different hadith on Abu Huraira, Rasulullah
ﷺ, he said, La yuhafidhu ala dhuha illa
awwab, wahiya salatul awwabin.
Wahiya salatul awwabin.
He said no one maintains the habit of
praying Salatul Dhuha, except someone who is awwab.
Who is awwab?
He's someone who repeatedly turns back to Allah
ﷻ with tawbah and istighfar.
He's a very sensitive person.
Whenever he makes a mistake, he would remember
his mistake right away and keeps making istighfar
and tawbah to Allah ﷻ.
This is what is awwab.
And three prophets were described as awwabin in
the Qur'an.
Dawood ﷺ and Sulaiman and another prophet, he
could be Ayyub ﷺ if I'm not mistaken.
At least three prophets were described as being
awwab.
And some ulama, they said awwab is any
pious, devoted and God-fearing person.
Allah ﷻ has promised to forgive the sins
of those who are awwabin.
Those who repeatedly turn back to Allah ﷻ
with tawbah and istighfar.
So Rasulullah ﷺ is saying basically, this is
the Salat of awwabin.
Because they care about their connection with Allah
ﷻ.
They care about their relationship with Allah ﷻ.
So they try to increase their Salat.
And this is a good time to remember
Allah ﷻ.
Because basically people during this time will be
busy with their business.
People who work at office, they go to
work and they have to be at office.
It could be difficult for them to pray
duha if they want, unless they have a
private place in their office or they have
a prayer room in their company.
Maybe they will be able to do it.
Or if someone is working at home, of
course it should be easy for him to
do it if he wants to.
There is another hadith, hadith Aisha ﷺ.
She said, This hadith is in Sahih Muslim.
Aisha ﷺ said, She
didn't
mention a specific number.
This hadith is important.
We're going to need it.
We need this hadith when we talk about
the maximum numbers of rak'ahs, of Salat
al-duha.
What is the maximum number of Salat?
Is there a maximum number for duha prayer?
So we need this hadith when we talk
about this mas'ala bi-idhnillahi ta'ala.
Of course, I don't want you to be
confused.
You might actually come across some ahadith from
Aisha and they are authentic, that Rasulullah ﷺ
did not have the habit of praying Salat
al-duha.
What she meant here in the other ahadith,
that he was not consistent.
He did not have the habit of praying
Salat al-duha on a regular basis.
This is well confirmed.
And he did it for a reason.
He herself, Aisha ﷺ explained, she said he
was worried.
He was worried about the duha becoming mandatory
upon the Muslim ummah.
He used to care about his ummah.
For example, he said, If
it was not for the fear of making
things difficult for the ummah, I would have
commanded them to use the siwak whenever they
make wudhu.
So it means that using the siwak or
cleaning your mouth or brushing your teeth before
you make wudhu is important.
But Rasulullah ﷺ did not want to emphasize
this ibadah because he doesn't want to make
your life difficult.
That was his concern ﷺ.
So Aisha ﷺ explained in one hadith that
he did not want to be consistent with
the duha prayer because he didn't want to
add an extra burden on the ummah.
But on other occasions ﷺ, he advised his
sahaba to do duha prayer on a regular
basis.
And we mentioned the example of Abu Huraira
and Abu Darda, رضي الله عنهما.
In a different hadith, and this is Sahih
Muslim, Rasulullah ﷺ said, He said the prayer
of those who are penitent, those who repeatedly
turn back to Allah ﷻ with tawbah and
istighfar, is offered when the young weaned camels
feel the heat of the sun.
So it was their habit, when they see
that the young camels are sitting down and
they are affected by the heat of the
sun, they know that a quarter, it was
their way of calculating time.
That a quarter of the day has gone.
A quarter of the day, which means it's
half of the time between sunrise and zawal.
Sunrise these days, for example, 7.40. Maybe
around that time, 7.50. And zawal around
12.20. So half of the time would
be quarter of the time.
Basically maybe two hours before zawal.
So that is the best time for salatul
duha.
But it is permissible to do it before
that, and it is permissible to do it
after that, as long as you do it
before zawal.
15 minutes before zawal, we'll talk about it.
But the best time for duha is around
maybe two hours or three hours, it depends
on the season.
As long as it is half time between
sunrise and zawal, the best time is half
time.
These days around 10.30 maybe.
Zawal is around 12.20, so these days
around 12.30, that's the best time.
So Rasulallah ﷺ said, salatul awwabeena heena tarmadu
alfisal.
He said the prayer of those who are
penitent, or awwabeen, is offered when the young
weaned camels feel the heat of the sun.
And this is how they used to calculate
time at that time.
The question, what is the minimum number of
rak'ahs of the duha prayer, and what
is the maximum number of the duha prayer?
So the minimum number of rak'ahs for
the duha prayer is two.
There is no one rak'ah in this
nafila prayer during daytime.
The only prayer that could be offered in
one rak'ah is al-witr.
Al-witr prayer which is done at night,
right after isha, between isha and fajr.
So that's the only prayer that could be
done in odd number.
But all the other prayers, they have to
be done two by two.
Anyway, the minimum number of rak'ahs for
the duha prayer is two rak'ahs.
Now the maximum we have for the maximum
number of duha prayer, we have three opinions.
The first opinion is the opinion of the
malikis and the hanbalis.
They said the maximum number are eight rak
'ahs.
And their proof is a story that took
place during the conquest of Mecca.
Rasulallah ﷺ, during the conquest of Mecca, he
went to the house of his cousin, Umm
Hane.
Umm Hane, she was Umm Hane, the daughter
of Abi Talib.
She was the sister of Ali ibn Abi
Talib.
So she was the cousin of our Prophet
Muhammad ﷺ.
In her house, he decided to take a
shower.
She said they came to him to say
salam.
He was taking shower and his daughter Fatima
was covering him.
He took shower because he was traveling.
Came from Madina.
It's a long trip, right?
So he needed to take shower and then
he prayed eight rak'ahs in her house.
And it was the time of duha.
She used to believe, Umm Hane, the cousin
of the Prophet ﷺ, that these eight rak
'ahs were done for duha prayer.
That was her understanding.
And she used to tell the other Sahabis
that Rasulallah ﷺ prayed duha prayer in my
house, eight rak'ahs, right?
That is the story of Umm Hane and
it is found in Sahih al-Bukhari.
And this is the understanding of some Muslim
scholars, that the maximum number of duha prayer
should be eight, right?
The problem with this argument is that Rasulallah
ﷺ did not say clearly that these are
duha prayers.
These rak'ahs are for the duha prayer.
He did not say it.
Most likely it is the understanding.
When you read this ahadith of Umm Hane,
you feel like this is the understanding of
Umm Hane radiallahu anha, right?
Now, why?
Because there are some ulama who understand.
They said there is another option.
What Rasulallah ﷺ prayed in the house of
Umm Hane could be called salat al-fath,
the prayer of the conquest.
And he said this is the understanding of
some Sahabis like Sa'd ibn Abi Waqas and
Khalid ibn al-Walid and some other Sahabis
who used to, when they conquered some other
cities and other countries, if Allah subhanahu wa
ta'ala made it easy for them to
open a country or a city, they would
pray this salat.
It is called salat al-fath, the prayer
of the conquest.
So there is a disagreement between Muslim scholars
about the nature of these eight rak'ahs
which Rasulallah ﷺ offered in the house of
Umm Hane, his cousin Umm Hane in the
city of Mecca.
And secondly, the second problem with this argument,
is that even if these eight rak'ahs
were duha prayer, there is no proof that
this is the maximum number.
It could be that Rasulallah ﷺ decided to
offer eight rak'ahs on that day.
It could be that he chose for no
other reason, Allah knows, to pray eight rak
'ahs in the house of his cousins who
were not sure because he didn't say that
this is the maximum number of the duha
prayers.
So these are the problems with this argument.
The second opinion is the opinion of Imam
al-Shafi'i or the Shafi'is and
the Hanafis.
They said the maximum number of the duha
prayer is twelve rak'ahs.
What is their proof?
A hadith that is found in Sunan al
-Tirmidhi, and in this hadith Rasulallah ﷺ said,
whoever prays twelve rak'ahs for the duha
prayer, Allah will build for him a palace
in Jannah.
So this is a beautiful hadith.
The only problem is, it's a weak hadith.
It's a weak narration.
The chain of transmission of this hadith is
not very solid.
It's very weak.
It's a weak hadith.
So we cannot use it as a proof.
The third opinion is the opinion of Imam
al-Tabari, some other scholars and some other
contemporary scholars.
They said there is no maximum number for
the duha prayer.
And I follow this opinion.
The reason I follow this opinion, as I
said, because of the hadith of Aisha radiallahu
anha.
In Sahih Muslim, she said the Messenger of
Allah used to pray four rak'ahs for
the duha prayer.
And he sometimes performed more as Allah pleased,
as Allah decreed for him.
She did not mention a specific number.
And this is in Sahih Muslim.
So the hadith of the twelve rak'ahs
is weak.
The other eight, the hadith of the eight
rak'ahs is not clear.
If Rasulallah ﷺ prayed duha prayer or something
else.
And even if he prayed duha prayer, he
didn't say that this is the maximum number
of duha prayer.
But we have the hadith of Aisha radiallahu
anha in Sahih Muslim, in which she said
that he used to pray four rak'ahs.
This is Sahih Muslim.
And sometimes he would do more as Allah
wishes.
And she didn't mention a specific number.
So this could be a strong, a good
proof that there is no maximum number.
I am sharing this with you.
I am sure that most of the people
will pray two rak'ahs, four rak'ahs
for duha.
Because people are busy, very busy these days.
We're busy.
But for someone who has time, and he
feels like excited, and he wants to pray.
Like he works at home, or he's retired,
or he has time, right?
And he wants to do twenty rak'ahs
for duha prayer.
Then we tell him it's okay.
Alhamdulillah.
Because we don't have a clear proof from
the sunnah of Rasulallah ﷺ that there is
a maximum number for the duha, for the
duha prayer.
Maximum number of rak'ahs for the duha
prayer.
So if you want to do fourteen, or
sixteen, or twenty, or twenty-four, or thirty,
it's up to you.
Nisa Allah subhanahu wa ta'ala tawfeeq lil
jamee'ah.
The other question, what is the timing of
this sunnah?
The timing of this sunnah, the ulama, they
said the timing begins when the sun has
risen to the height of a spear.
Again, this is their way of calculating time
in the old days.
When the sun has risen to the height
of a spear.
Which is fifteen minutes after sunrise.
To be in the safe side.
But other scholars, they said ten to twelve
minutes.
But no one has said that it could
be, it's possible to pray salat al-shuruq,
or al-ishraq, or al-duha.
We're going to talk about the difference of
these names here.
Difference between these names.
To pray this, to offer this prayer, before
ten minutes have passed.
After sunrise.
So you cannot wait five minutes after sunrise
and you offer this prayer.
Ten minutes, you're taking a big risk.
Because it's a time of forbiddance.
These are times, they're called the forbidden prayer
times.
Awqatun nahi an-salah.
So to be in the safe side, you
make it fifteen minutes.
But if you are in a hurry, you
make it ten minutes, that should be fine
inshallah, but not less than ten minutes.
Not less than ten minutes.
Make it more than ten minutes, you'll be
in the safe side, bi-idhnillahi ta'ala.
So this is the beginning of this time.
Until just before the sun passes its zenith.
Again, zawal time, and it is fifteen minutes
before zawal.
Again, fifteen minutes before zawal.
If you make it ten minutes before zawal,
that's fine.
Which means you end your prayer, you end
the dhuha, like you forgot.
You're planning to pray dhuha prayer at ten
o'clock, ten thirty.
But you waited and you forgot and you
remembered like twenty minutes before zawal.
These days zawal is twelve twenty one.
You remembered exactly at twelve.
You made dhuha, you want to be in
the safe side, try to end your prayer
before twelve ten.
This will give you ten minutes before.
Zawal, don't pray during these ten minutes.
Because it is a time of forbiddance.
And by the way, Rasulallah ﷺ said you
should not pray during this time.
And you should not bury your dead during
this time.
Three times he said, we're not supposed to
bury our deads.
During sunrise, which is like as I said
fifteen minutes after sunrise.
And also this time before zawal, ten fifteen
minutes before zawal.
And also the time of ghurub.
Ghurub is when the sun is setting.
So it's around maybe four minutes, five minutes.
Before the sun completely sets.
But I'm talking about burying our dead.
I know here in Calgary we don't have
this problem.
We bury the dead people after dhuha.
We usually pray dhuha prayer, we do janaza.
And we go to the maqbara, to the
cemetery after dhuha.
Or usually it's happening between dhuha and asr
prayer.
Just in case, but this is knowledge that
we need to know.
If you are in a different country, and
they have a different habit.
You need to know that Rasulallah ﷺ said
do not bury your dead during these three
times.
And there are also times of forbiddance.
Time of forbidden prayers.
So we said it starts with, it begins
with fifteen minutes after zawal.
Sorry, after sunrise.
And we have to stop praying dhuha prayer
fifteen minutes or ten minutes before zawal.
So basically these days, for example, let's say
shuruq is tomorrow or today, it was 7
.54. Then the time for dhuha will start
at 8.04, right?
Four minutes after eight.
And then it stops, the time will end
ten minutes before zawal, which is 12.11.
12.11 these days, based on the timings
of today.
Now what is the difference between the dhuha
prayer and the ishraq or the shuruq prayer?
Both are the same?
Yes, this is the opinion of the majority
of Muslim scholars.
And this is what we follow, this is
what I feel is the right opinion.
That both are the same.
So the ishraq prayer is a dhuha prayer
that is done at the beginning of the
day.
The ishraq prayer is a dhuha prayer that
is performed fifteen minutes or twenty minutes after
shuruq.
Or after sunrise, right?
And this is the opinion of the majority
of Muslim scholars.
And this is what I believe, wallahu ta
'ala alam, Allah knows better, is the right
opinion.
Because there is no proof, there is no
clear proof that there is a separate prayer
that is called shuruq prayer or ishraq prayer.
So if you do it fifteen minutes after
sunrise, it is called ishraq prayer and it
is called shuruq prayer.
Ishraq and shuruq are the same, two words
for sunrise.
And it is a dhuha prayer.
But it is not the best time for
dhuha prayer.
But if you are in the masjid, it
is good to pray two rak'ahs before
you leave the masjid.
Because of some other reasons, right?
You are in the masjid, you prayed fajr,
and you stayed in the masjid reading the
Qur'an and making adhkar, and you waited
till sunrise.
So you want to offer these two prayers,
two rak'ah prayers, two rak'ah for
dhuha prayer or ishraq.
So it is good, you are doing it
for a reason, because there is a hadith.
And if this hadith is hasan al sahih,
some ulama said it could be sahih, you
get the reward of what?
Or umrah or hajjah, right?
You get the reward of someone who performed
hajj or umrah.
Of course this hadith is controversial.
We are not sure if it is authentic
or not.
Some ulama, they said it is authentic.
But I don't have problem with these things.
We shouldn't have problem with these things, because
it was the habit of Rasulallah ﷺ to
stay after fajr till shuruq.
The matter is with the hadith.
Is it authentic or not?
Are you going to get the reward of
umrah or hajj or not?
That is a different story.
But if you look at the sunnah of
Rasulallah ﷺ, he used to stay in the
masjid after fajr till shuruq.
If you want to follow his sunnah, if
you are able to do it, it is
beautiful.
Because when you stay in the masjid, the
malaika will keep making dua for you.
Allahumma ghafir lahu warham.
For every salah, not only fajr.
If you perform any salah in the masjid
and you stay in the masjid doing the
adhkar of the salah, the malaika will keep
making dua for you.
Allahumma ghafir lahu warham.
Allahumma ghafir lahu warham.
O Allah, forgive him.
O Allah, have mercy on him.
And you will be benefiting from the dua
of the malaika.
Until you lose your wudu or you leave
the masjid, then the malaika will stop making
this dua for you.
It is a beautiful thing to do, right?
The ulama said, this is how you earn
the istighfar of the malaika.
This is one way, one easy way of
earning the istighfar and the dua of the
malaika.
So, as I said, majority of muslim scholars
do not believe that there is a difference
between duha prayer and ishraq prayer or shuruq
prayer.
There is another question, what is the status
of the duha prayer?
Majority of muslim scholars, they believe it is
sunnah muakkadah.
Highly confirmed sunnah.
Highly recommended sunnah.
Others called it mustahabbah.
It is a regular sunnah.
Allah ta'ala alam, regardless of this disagreement
between these muslim scholars, I think both of
them have a point.
Both of them have a point, both groups.
The second group who said it is not
muakkadah, it is just mustahabbah, because Sayyidina Rasulallah
ﷺ was not consistent in doing duha prayer.
He would leave it for days until people
feel like he does not offer duha prayer.
And other days they would watch him doing
duha prayer.
So he did not have the habit of
doing the duha prayer on a regular basis.
So yeah, it is very difficult to call
it a sunnah muakkadah.
Highly recommended sunnah.
But the other scholars looked at the other
hadith, the hadith of Abu Dharr.
It is equivalent to 360 sadaqah.
It is the wasiyah of Rasulallah ﷺ to
his close friends, Abu Huraira, Abu Dharda.
He advised them to keep doing it.
So these ulama, they said, oh, there is
enough.
We have enough proofs.
We have enough proofs that this sunnah should
be highly recommended sunnah.
I mean, regardless whether you call it sunnah
muakkadah or just a regular sunnah, it is
an important sunnah.
You should agree that it is an important
voluntary prayer.
And if you do it, inshallah, you will
be one of the awwabeen.
It is beautiful to be called an awwab,
right?
A person who is awwab.
We said three prophets Allah subhanahu wa ta
'ala called them awwab.
Dawood ﷺ and we said Sulaiman and maybe
Ayub ﷺ if I am not mistaken.
There is another question.
Is there another prayer called salatul awwabeen between
maghrib and isha?
So that is a question that people have,
some people.
Like in the shafi'i madhab, they believe
in the shafi'i madhab.
There is a salah called the salatul awwabeen
and it is six rak'ahs, six units
after maghrib.
Of course, after performing the highly recommended sunnah,
the ratiba.
The sunnah, the ratiba sunnah.
We said, you know, we talked about the
rawatib.
How many rak'ahs we said there are?
Yes, twelve rak'ahs.
Jazakallah khair.
Twelve rak'ahs.
And two of them are after maghrib, right?
So you do these two because we have
enough proof.
It is a highly recommended sunnah.
Sunnah mu'akkadah, rawatib.
But they said after the rawatib, we are
supposed to do six extra, another six rak
'ahs.
And they are called, and it is called
salatul awwabeen.
So they have a hadith.
So in this hadith, the translation of this
hadith, whoever prays after maghrib, six rak'ahs.
And he did not use any empty talk
between them.
Like he doesn't do two rak'ahs and
then he would talk something that is useless.
And then he does another two rak'ahs.
And he keeps on doing these six rak
'ahs without talking to other people.
Or, you know, sharing jokes or doing anything
like this.
Then his ibadah, this six rak'ahs will
be, or the reward of these six rak
'ahs will be equivalent to the ibadah of
twelve years.
The problem with this hadith is very weak.
This hadith is very weak.
And all the ahadith about the virtue and
the excellence of these six rak'ahs are
very weak.
But some ulama, they said, okay, we have
a couple of weak ahadith about the excellence
of these rak'ahs.
Then we should support each other and empower
each other.
Then this hadith could be accepted.
This is a matter of ijtihad.
You know what I mean?
Some other ulama, they said, all these ahadith,
some of them are very weak, some of
them are fabricated.
So we shouldn't confirm this sunnah.
Because calling it salat al-awwabeen, we have
a proof.
In sahih Muslim, salat al-awwabeen ahina tarmadu
al-fisal.
In sahih Muslim, Rasulallah ﷺ called it salat
al-awwabeen.
But the proofs about the other six rak
'ahs are very weak.
But we have to keep something in mind.
Is it permissible to do nafila prayer between
maghrib and isha or not?
To do unrestricted nafila prayers between maghrib and
isha.
Is it permissible or not?
It is.
There is no problem with that.
It is not a time of forbiddance.
If you want to keep praying between maghrib
and isha, the whole time between maghrib and
isha, that's fine.
That's your choice.
You want to do 20 rak'ahs, 30
rak'ahs, that's your choice.
One sahabi, he narrated a story.
He said, I went to the masjid to
meet Rasulallah ﷺ.
And I found him praying between maghrib and
isha, doing just nafila prayer between maghrib and
isha.
Between maghrib and isha.
How many rak'ahs?
Allah didn't tell us about the numbers of
the rak'ahs.
But he said, I saw him praying the
whole time between maghrib and isha.
That was his choice during that specific night.
So it is a time for salat.
It is a time for salat.
It is not a time of forbiddance.
But to pray 6 rak'ahs and call
it salat al-awwabeen, we don't have a
valid or a strong or authentic proof about
this specific prayer.
Wallahu ta'ala alam.
Right?
Now, we need to talk a little bit
about tahiyyat al-masjid.
The prayer of greeting the masjid.
Tahiyyat al-masjid is a sunnah, voluntary prayer.
Here we have a hadith, a famous hadith.
A hadith of Abu Qatada in Sahih al
-Bukhari and Muslim.
إذا دخل أحدكم المسجد فلا يجلس حتى يصلي
ركعتين This is the main proof about tahiyyat
al-masjid.
The hadith of Abu Qatada.
When one of you enters the masjid, let
him not sit down.
Let him not sit down until he has
prayed 2 rak'ahs.
This is the main proof about this sunnah.
The hadith of Abu Qatada is found in
Bukhari and Muslim.
And Imam al-Nawawi, rahmatullahi alayhi, said the
imams are unanimously agreed that it is a
mustahab recommended to greet the masjid whenever you
enter a masjid with these 2 rak'ahs.
And it is makrooh.
It is makrooh.
It is not haram.
So if you sit down without offering these
2 rak'ahs, you will not be doing
something haram.
But he said it is makrooh, it is
disliked, that you sit down without greeting the
masjid with 2 rak'ahs.
So it is a sunnah.
Some ulama called it sunnah muakkadah.
Highly recommended sunnah.
Wallahu ta'ala alam.
However, there are some related matters that we
need to talk about when it comes to
this salah.
When the greeting of the masjid is waived.
So there are cases when the greeting of
the masjid is waived, you don't have to
do it.
When a person entering the masjid is the
khateeb for the Jum'ah prayer.
The sunnah of our Prophet Muhammad sallallahu alayhi
wa sallam, when he entered the masjid during
Jum'ah, he doesn't pray 2 rak'ahs.
He doesn't greet the masjid with 2 rak
'ahs.
He goes to the minbar right away.
That was his sunnah.
So if someone is a khateeb, he doesn't
have to pray these 2 rak'ahs.
It is not a requirement for him.
It is not recommended for him, I would
say, to pray these 2 rak'ahs.
He can go directly to the minbar, sit
down, say salam, offer the salam to people,
sit down and wait for the adhan to
be made.
And then he can start his khutbah.
That was the sunnah of Rasulallah sallallahu alayhi
wa sallam.
And we follow his guidance.
That was Rasulallah sallallahu alayhi wa sallam.
The second one, if the person entering the
masjid is planning to perform another prayer, you're
entering the masjid, and you're planning to offer
another prayer, whether mandatory, dhuhr or asr or
maghrib, or another voluntary prayer.
So in this case, it is not a
requirement for you.
I wouldn't say you don't have to because
it's not an obligation.
It is not a requirement.
It's okay, you can miss the tahiyyat al
-masjid.
You can pray the nawafil, the ratiba prayer,
coming before dhuhr, and you want to pray
the 4 rak'ahs.
That would be enough.
And it is not a requirement for you
to pray tahiyyat al-masjid in this case.
Because you decided to pray the 4 rak
'ahs before dhuhr without praying tahiyyat al-masjid.
It is not disliked in your case.
You will not be blamed for missing tahiyyat
al-masjid.
Because you will not sit down before offering
some prayers.
And you don't have to combine the intentions
of two prayers.
You say, okay, I'm doing now the ratiba,
and at the same time, it should be
tahiyyat al-masjid too.
I'm including tahiyyat al-masjid in the salah.
You don't have to complicate things.
The moment you decide to pray something else,
then tahiyyat al-masjid is waived.
The requirement of offering tahiyyat al-masjid is
waived, and you don't have to offer tahiyyat
al-masjid.
Wallahu ta'ala alam.
Number 3, if the person enters the masjid,
and finds that the congregational prayer is already
established, Muslims are praying, the jama'a is
on, or the muezzin is making the iqama
for the mandatory prayer, then this person is
supposed to join the jama'a.
He's not supposed to pray tahiyyat al-masjid,
or any other prayer.
Why?
Because we have a hadith in Sahih Muslim,
إذا أقيمت الصلاة فلا صلاة إلا المكتوبة.
This is in Sahih Muslim.
So you don't give priority to another prayer
when Muslims are offering a mandatory prayer.
Even for fajr prayer, because we know that
some people, they come for fajr prayer, they
find Muslims are praying jama'a, they start
offering the sunnah prayer, while the imam is
leading the prayer.
The congregation is on.
No, you are not supposed to do that.
The hadith is very clear in Sahih Muslim,
إذا أقيمت الصلاة فلا صلاة إلا المكتوبة.
So he said, when the iqama for prayer
is recited, then there is no other prayer
except the mandatory prayer.
Except the mandatory prayer.
Pay attention to this, yakhwan.
I don't want to talk about madhab here,
but the message is very clear.
Now, case number four.
If a person enters al-masjid al-haram
in the city of Mecca, with the intention
of performing umrah or hajj, or performing tawaf,
then here this person, he should not start
with tahiyyat al-masjid.
He is supposed to start with his tawaf
right away.
What will happen to this person?
He will be, he is recommended to offer
what?
The two rak'ahs of tawaf.
The prayer of tawaf.
And this will be enough for him.
He doesn't have to, after his tawaf, he
doesn't have to offer tahiyyat al-masjid.
Now, if a Muslim is going to al
-masjid al-haram, but he is not planning
to do tawaf.
He is planning to read Qur'an, or
to attend the mandatory prayer.
He is in Mecca for example, he performed
his umrah, he is staying in the hotel.
And then he goes to pray salat al
-dhuhr or maghrib or isha, in masjid al
-haram.
But he is not planning to do tawaf.
Then he doesn't have to do tawaf, but
he is supposed to pray tahiyyat al-masjid,
to offer the prayer for greeting the masjid,
right before he sits down, before sitting down.
Right?
So it depends on your intention if you
are in al-haram.
If you are planning to do tawaf or
perform umrah or hajj, and of course hajj
and umrah you are supposed to start with
tawaf, then you don't have to do these
two rak'ahs.
Now there is another question, while praying sunnah
prayer or the greeting of the masjid, the
iqama is called.
What should I do?
You enter the masjid, and you started offering
the tahiyyat al-masjid, the greeting of the
masjid, right?
Or offering a naafilah, another naafilah, a ratiba.
And then the mu'adhin started doing the
iqama.
What are you supposed to do?
The best opinion, wallahu ta'ala alam, if
you are in the first rak'ah, you
quit your salah.
If you are in the first rak'ah,
you quit your salah and you join jishama
'ah.
Because most likely if you finish, or there
is a possibility, if you try to complete
this naafilah, or you complete tahiyyat al-masjid,
you will be taking the risk of missing
the first rak'ah with the imam.
And this is not, na'am?
No, I'm talking about the iqama, not the
adhan.
You don't quit the salah while the adhan
is being done.
The iqama, they're going to start the jama
'ah.
So they start the jama'ah, now the
priority should be given to the mandatory prayer.
So if you are in the first rak
'ah, you quit.
And the best opinion, wallahu ta'ala alam,
Allah knows best, if you are in the
second rak'ah, you try to finish it
very quickly.
So in this case you will be able
to complete your sunnah prayer, and you will
be able insha'Allah to join the jama
'ah, and most likely you will be able
to catch the first rak'ah.
Because you are in the second rak'ah.
So in the second rak'ah, of course
you are allowed to quit.
You are allowed to quit, but this is
the best advice.
And I follow this advice.
If I am in the first rak'ah,
I quit.
And I join the jama'ah.
If I am doing the second rak'ah,
I don't quit, I try to complete the
salat very quickly, and then join the jama
'ah, wallahu ta'ala alam.
Now there is another question, are we allowed
to offer the prayer for the greeting of
the masjid during the forbidden prayer times?
The forbidden prayer times, times when salat is
prohibited.
So we said about these times, they are,
in general, they are from dawn, from fajr,
till the sun has risen to the height
of a spear, which is around 15 minutes
after sunrise.
You can make it 10 minutes, no less
than 10 minutes.
Right?
To be in the safe side, make it
12 minutes, 13, 14, 15 minutes, 20 minutes,
that's fine.
So from dawn, from salat al fajr, till
15 minutes after sunrise, is the first time
of forbiddance, we are not supposed to offer,
nafila prayer.
Right?
The second time when the sun is directly
overhead, at noon, until it has passed, is
zinaf.
Which is, as we said, 15 minutes before,
to be in the safe side, 15 minutes
before zawal, but if you make it 10
minutes, it should be accepted.
To be in the safe side, don't make
it less than 10 minutes, before zawal.
Which means you are not supposed to offer
duha prayer or any other prayer, during that
time, wallahu ta'ala.
And the third, from asr prayer, the third
time from asr prayer, until the sun has
completely set.
When the sun has set, then we can
make adhan for maghrib, and we start, we
don't wait after maghrib, we don't wait for
15 minutes, we wait for 10 minutes to
do the iqamah here in Calgary, just to
give time to people, it's not a time
of restriction, it's not a time of forbiddance,
these 10 minutes, we have 10 minutes for
the iqamah, for salatul maghrib in all masajid
in the city of Calgary.
It's not a time of forbiddance.
The moment we make the adhan for salatul
maghrib, then we can pray, we can offer,
we said before that the sahaba radiallahu anhum
used to offer to rakas before maghrib, and
Rasulallah ﷺ used to encourage them, but he
used to say limansha, which means it's not
highly recommended.
We talked about the regular sunnah prayers, which
are, how many prayers you said, do you
remember?
Eh?
Not the highly recommended.
The other regular, eh?
10, yes, we said 10.
We said 10, we mentioned 10.
We said 2 after dhuhr.
So 6 highly recommended, 4 before dhuhr, 2
after dhuhr.
These are 6 highly recommended.
The rawatib, the ratiba sunnah prayer.
Another 2, to make it 4 after dhuhr.
Another 2.
So 2 after dhuhr.
And 4 before?
Before asr.
These are not highly recommended.
These are regular sunnah, we said they are
10.
2 before maghrib.
Rasulallah ﷺ, he said, pray before maghrib, pray
before maghrib.
And then he said, offer 2 rakas in
another hadith, offer 2 rakas before maghrib, and
then he said limansha.
For whomever, for whoever wishes.
It's an option.
And the sahaba used to do it, in
front of Rasulallah ﷺ.
And then 2 before isha.
So these are 10.
So now, the third time for forbiddance is
from asr prayer until the sun has completely
set.
So basically these are the times of forbiddance.
The times when salah is prohibited.
Are we allowed to pray tahiyyat al-masjid?
2 opinions.
We have the maliki and the hanafi in
one side.
And we have the shafi'i and the
hanbali in one side.
Most of the contemporary scholars are supporting the
opinion of the shafi'i and hanbali.
Because they said there is enough proof that
we can pray, offer any prayer during this
time, as long as it has a specific
reason.
Dawat al-asbaab.
They call them dawat al-asbaab.
So unrestricted, unconditional, general nafl prayer are not
permissible during this time.
But if a salah has a specific reason,
then you can do it.
One of them is tahiyyat al-masjid.
The other one is prayer for tawaf.
Sunnah of tawaf.
You finished your tawaf one hour before maghrib.
Are you supposed to wait until maghrib and
then you pray the two rak'ahs for
tawaf?
No.
No one said so.
So you do these two rak'ahs because
they have a specific reason.
What else?
What else?
Any salah that might have a specific reason.
Istikhara.
The ulama, they said istikhara.
It's better to delay it until we are
allowed to offer the prayer.
But he said, if you are dealing with
an emergency and you have to make a
decision, you are in need of making a
decision, then it's okay.
Between asr and maghrib, let's say in the
summer, we have maybe four hours.
Between asr and maghrib, four hours.
Six to ten.
In the month of June, maghrib is ten
o'clock.
And you have to make a decision at
eight o'clock.
And you need to make istikhara.
So some ulama, they said, if you are
dealing with an emergency, it's okay.
You can pray salah istikhara and it has
a specific reason and it should be fine
inshallah.
Yes brother.
Let me conclude here.
I follow the second opinion that if a
prayer has a specific reason, you can do
it.
So for example, if we enter the masjid
between asr and maghrib, and you want to
do tahiyyat al-masjid, I believe it is
permissible.
Wallahu ta'ala alam.
Wallahu ta'ala alam.
Because Rasulallah ﷺ prayed, he made up actually
a sunnah that he missed after dhuhr.
He made it up after asr.
And it is a time forbidden.
He saw a sahabi, saw a sahabi, making
up the sunnah of fajr, after fajr prayer.
After fajr prayer.
He asked him about it.
He said, Ya Rasulallah, I missed my sunnah,
and I am doing it right now.
Rasulallah ﷺ did not say anything.
He kept quiet.
And he kept quiet because he approved what
he did.
This is an approval from him, alayhi salatu
wasalam.
And approvals, his approvals are part of the
sunnah.
Right?
So we have enough proof that if there
is a specific reason for any salah, then
you can do it, bi-idhnillahi ta'ala.
As long as it is justified.
The other thing is that if you forgot
to offer your salah, let's say, you forgot
asr prayer.
You did not pray asr prayer.
And you remember that you did not pray
asr prayer five minutes before maghrib.
Are you going to wait until maghrib is
in, and you pray asr, or you pray
asr right away?
Right away.
Even if it is a time of forbiddance.
The moment you remember a mandatory prayer that
you missed, then you have to do it
as soon as possible.
Even if it is a time of forbiddance.
Yes, brother, tafadhal.
I answered your question.
Alhamdulillah.
I read your mind.
Tafadhal, brother.
Salat al-janaza.
Okay, Rasulallah ﷺ said, don't bury your dead.
That's a good question.
During the time of forbiddance.
So after asr, you can do it.
Salat al-janaza.
There is no problem with it.
The question is, it's a good question for
these three times.
15 minutes after sunrise, 15 minutes before zawal,
and time of ghurub, which is like 4
or 5 minutes.
Right?
So these are, it's not a big deal.
It's not a long period of time.
15 minutes is nothing.
If someone, for example, has a janaza, it
is safer to delay it 15 minutes, and
then you pray janaza.
For example, people brought janaza inside the masjid
15 minutes or half an hour before dhuhr,
and they want to offer the janaza prayer
just before dhuhr.
We tell them, wait another 15 minutes until
dhuhr is in, and we pray janaza after
dhuhr.
So try to avoid that time.
Right?
Because he said, do not bury your dead.
This is the statement of Rasulallah ﷺ.
Salat al-janaza could be included.
I'm not sure 100%, but it could be
included.
Right?
We are not supposed to pray salat al
-janaza during that time.
But these are, as I said, these three
times are very restricted.
15 minutes after sunrise, 15 minutes before dhuhr,
and 4-5 minutes before maghrib.
Before the sun fully sets.
Jazakumullahu khair.
Another question?
Yes, sister.
Go ahead.
There is two opinions.
Mas'ala sahla.
It's an easy matter.
Two opinions.
There are some ulama who said, if it
is a place of salat, and people go
there, and they offer their salat, it's not
a masjid, but it is a space that
is used for salat, because it could be
used for something else.
Right?
You might get some non-Muslims who come
there, and they offer their own prayer.
So it's not a masjid.
It's a multi-faith room.
Or, for example, if people decide to pray
salat al-Eid in an open field, are
we supposed to pray salat al-tahiyyat al
-masjid or not?
It's not a masjid.
And yet we are doing salat al-Eid
there.
Right?
So there are two opinions.
And the matter is very easy.
Whether you follow this opinion, or you follow
the other opinion, it's fine.
So the choice is yours, basically.
It's up to you.
If you want to pray tahiyyat al-masjid,
you can do it, because there are some
ulama who said, yeah, we are supposed to
do it.
If you don't want to do it, because
you don't believe it's a masjid, that's fine.
Wallahu ta'ala.
This disagreement is about offering tahiyyat al-masjid
in a stadium, or in a place where
an open field, where we offer salat al
-Eid.
And it should apply to these places.
Wallahu ta'ala.
Tahiyyat al-masjid, you do it, even if
you are traveling.
But you don't do the ratiba before dhuhr,
after dhuhr.
You don't do the rawatib after maghrib, after
isha.
But Rasulallah ﷺ used to do the two
rak'ahs before fajr.
He used to do them all the time.
Whether he's traveling or local.
And he used to pray witr.
And the other, dhuha, also he used to
pray dhuha.
And qiyam al-layl.
But these highly, the twelve rak'ahs, he
used to miss the salat before dhuhr, after
dhuhr, after maghrib, after isha, he used to
miss this salat when traveling.
Because he would shorten, for example, isha, he
would shorten dhuhr, he would shorten asr prayer
most of the time when he's traveling.
He would do qasr, alayhi salatu wasalam.
If you're doing qasr, you don't do them.
If you are completing your salat, let's say
you go to Edmonton or another place, and
you decide to stay more than four days,
the majority of Muslim scholars believe if you
are planning to stay more than four days,
you know that you are staying ten days,
or fifteen days, or one month, then you
complete your prayer.
You become like the local people.
And then you'll be doing, you need to
do this soon.
And if you want to do them, of
course, there is no obligation, but again, you
do them because you want to get closer
to Allah subhanahu wa ta'ala and be
consistent with your sunnah prayers.
Another question?
Yes?
Entering the masjid?
That's another dua that when you leave the
masjid, yes.
These duas are found in Hisn al-Muslim.
There is a booklet that is called Hisn
al-Muslim, and all these duas and supplications
are there.
It's called Hisn al-Muslim.
They have an app.
It is widely available on the internet.
And also there is a booklet that is
being sold.
You can make an order in Fortress of
the Muslim.
It's called the Fortress of the Muslim.
Pardon?
Rasulullah sallallahu alaihi wa sallam said, if you
pray these twelve rak'ahs, Allah will build
a house for you in Jannah.
Right?
And we said in the previous halaqah that
most likely, wallahu ta'ala alam, you get
a new house for each twelve rak'ahs.
There are two opinions.
Is it one house for maintaining this habit
your whole life?
Or one house, one extra house for every
twelve rak'ahs?
This is what I feel.
I feel this is the most correct opinion.
Wallahu ta'ala alam.
Of course I'm not sure, a hundred percent,
but I'm inclined towards this opinion.
That Allah will give us an extra house
in Jannah for every twelve rak'ahs.
Right?
So when we talk about Jannah, we're talking
about kingdom.
We're not talking about small house or a
small garden that you spend your whole life,
eternity, you spend your whole life there in
this place.
You're talking about kingdom.
Right?
Could be thousands of houses and palaces.
Yeah.
You'll never be bored.
Go ahead.
83 kilometers.
Around 80.
It's a little bit less, between 77 to
83.
Most of the ulema, they said 83 kilometers.
Yeah, if it is between any distance between
77 to 83, it's okay, you can benefit
from these concessions and make qasr.
Most of the ulema, they said if you
are planning to stay more than 4 days,
then you should complete the prayers.
If you are staying for less than 4
days, let's say 3 days, 4 days, or
3 days, 2 days, you are allowed to
shorten the prayers during this period.
But if you pray with the jama'ah
in the masjid, obviously you're gonna complete the
prayer.
You go to the masjid and you pray
with the jama'ah.
Even if you are a traveling person, you
join the jama'ah and you complete the
prayer with them.
But if you are praying by yourself at
the hotel, then you, of course, you shorten
your prayer.
If you are staying this short period of
time, less than 4 days, and this is
the opinion of majority of Muslim scholars.
Majority of Muslim scholars.
Especially when you know.
There is one opinion, if you don't know.
Let's say you go to a place and
you don't know when you're gonna go back.
Stay 10 days, 13 days, 15 days.
In this case, there is one opinion, and
it has some valid background.
Because Rasulullah SAW stayed in Mecca and he
was shortening the prayer for 19 days.
The ulama, they said he was not sure.
He was not sure when he would leave
the city of Mecca.
That's why he was shortening the prayer.
This is their argument.
Allahu ta'ala.
Yes, brother.
In jama'ah, we answered this question last
week.
We said yes.
If the imam is giving the khutbah, you
pray Taheet al-masjid, but you need to
finish them, complete them very quickly.
You don't have to even recite a surah.
You can recite al-fatiha in these two
rak'ahs, in each rak'ah.
In each rak'ah you recite al-fatiha,
do them very quickly, and then you listen
to the khutbah.
Because we have a story that took place
during the time of Rasulullah SAW.
A person came inside the masjid, sat down.
Rasulullah SAW told him to stand up, pray
Taheet al-masjid, and then sit down.
But he told him to do it very
quickly.
Yes.
I'll come to you, sister.
Okay, yeah.
We mentioned the hadith, the advice of Rasulullah
SAW given to Abu Darda and Abu Hurairah
to offer the witter prayer before going to
bed.
But we know that Rasulullah SAW used to
sometimes delay.
Most of the time, at the end of
his life, he used to delay qiyam al
-layl and qiyam al-witt and doing witter
till the end of the night, before fajr.
So the conclusion is, if a person is
confident that he will be able to wake
up at the end of the night, one
hour, let's say, before fajr or something, then
it's okay.
He can delay salat al-witter.
You wake up, it's a beautiful time, one
hour before fajr, al-thuluth al-akhir min
al-layl, the last third part of the
night.
You offer your qiyam al-layl, and then
you pray witter at the end.
Because witter should be the last prayer.
Right?
But the ulema, they said, if you are
not confident that you will wake up, then
it's better for you to offer the witter
prayer before you go to bed.
And that was the practice of the sahaba.
Some of them, they used to do it
before going to bed, before sleeping.
And some of the other sahabis, they used
to be, they had confidence that they will
wake up.
They were confident about themselves.
They said, we will wake up, inshallah, make
witter, pray qiyam al-layl at the end
of the night, and do witter before fajr.
Then we used to delay salat al-witter
till the end of the night.
So it's not a must.
That is his nasiha, alayhi salatu wasalam, to
Abu Huraira and Abu Darda.
Maybe he knew that it's better for them
to pray salat al-witter before they go
to bed.
That was his advice to, for these sahabis.
But we know this conclusion is there.
And the sahaba, as I said, some of
them had this habit of doing witter before
going to bed.
Some of them used to delay witter and
they do what they used to do it
before fajr.
Allah ta'ala.
Yes, sister, someone raise his hand or her
hand.
Can a woman lead the prayer with a
group of women?
Yeah, of course, yeah.
Yeah, of course, yeah.
And she stand up in the middle of
the line.
Well, this is what we know that sahabiyat
r.a used to stand up in the
middle of the line and lead the prayer,
lead the other woman.
Yes, brother.
We'll talk about it.
Maybe inshallah we'll talk about it.
Still have next week.
I'm not sure if we need another week,
but I'll let you know.
So next week we will talk about the
same subject because we still need to talk
about salat al-haja.
Salat sunnat al-wudu, sunnat al-wudu.
And qiyam al-layl, qiyam al-layl.
Night prayer.
So we need to talk about these salawat
inshallah and maybe witter prayer.
So I'm not sure if we need two
other halaqat, two sessions or only one session.
Most likely we need two sessions.
November 22nd and maybe November 29th till the
end of the month, inshallah.
So we'll talk about salat al-tasabih here.
It's part of the witter, but in the
Maliki madhhab they call it shafa and witter.
So they call the two rak'ahs before
the witter, the last rak'ah, they call
it shafa.
But it's all part of the witter.
We'll talk about witter prayer when we talk
about qiyam al-layl, inshallah.
When we talk about the night prayer, most
likely maybe next week, inshallah, next Friday.
This coming Friday, yes.
No women have to be behind you if
you are leading the prayer.
You have two people, you are praying with
your wife or with your sister or your
mother, she should be behind you.
That was the sunnah of Rasulallah ﷺ.
Yes, brother.
When you are doing sunnah prayers, the
basic principle, night prayers are allowed prayers.
This is the basic principle.
Day prayers are quiet, silent prayers, in general.
We're talking about general, generally speaking.
Otherwise, eid prayer, you know, some ulama they
said could be highly recommended, some other ulama
said it could be wajib, wallahu ta'ala
ma'a.
But it is a loud prayer, eid prayer.
And we do it during daytime, right?
But the basic principle, day prayers, day prayers
are silent.
Night prayers are loud.
Not loud, but not very loud, right?
Rasulallah ﷺ, he said, you shouldn't cause another
person who is sleeping in the same room,
in the same area to wake up, right?
You have to be careful.
So you hear yourself, you should hear yourself,
right?
But don't be careful about taking into consideration
the other people who are sleeping in the
same house, right?
You don't want to distract them or bother
them if they don't want to wake up
for qiyam al-layl.
Right?
So you need to have some balance here.
Yes?
Wittr?
Wittr, we said, should be the last prayer.
If you are planning to do qiyam al
-layl, then you delay wittr.
You offer wittr after you finish your qiyam
al-layl.
Huh?
You don't do wittr and then you pray
qiyam al-layl, this is not recommended.
Ta'ib, I think we should stop here.
Yes, sister?
He should be leading.
Huh?
As I said, if you have a man
in the family, unless women are praying by
themselves and his brother is praying by himself,
that's a different story.
But if there is a man in the
house, he should be leading the prayer.
I mean, if he's very sick and he's
not able to pray, or he has his
own medical conditions, well, that's a different story.
But you cannot lead him.
That's my point.
No, no.
He's allowed to lead you, even if he's
seven or eight.
There was a boy who was seven, Amr
ibn Salama.
At the time of Rasulallah ﷺ, he used
to lead the prayer.
He used to lead adults, because he was
a hafidh.
He used to memorize the Qur'an.
He was seven years old.
Amr ibn Salama.
So if he knows how to read the
Qur'an, you're confident about his wudu, you
just need to make sure that he's doing
wudu properly, your son.
His wudu is good, and inshallah he can
lead the prayer.
Pardon?
Was a revert.
You're asking difficult questions here.
A revert should learn, sister.
A revert should learn how to pray.
Otherwise, let him pray by himself, you pray
by yourself, until you're confident about his qira
'ah.
And then you pray together.
I know this is a common problem these
days, because it's a good problem, because we
have many people who are accepting Islam these
days.
MashaAllah.
Big numbers.
Just a few days ago, we got four
people who accepted Islam in UFC.
In one day.
And this is very common in Calgary.
MashaAllah we have a group, dedicated group, Mercy
Dawah Center.
They're very active, basically going on a regular
basis to universities in Calgary, and going to
downtown, and inviting people to Islam.
MashaAllah, may Allah bless them, and bless their
efforts.
So we have these brothers and sisters who
are accepting Islam, and it's a very good
question actually.
So he should learn, and yeah, until he's
confident about his qira'ah, then you can
ask him to lead, inshallah.
Yes, brother.
I think we should, should be the last
question.
I don't want to, 9 or 7.
Yeah, go ahead.
Pardon?
We're riding his camel?
Yeah, it was Qiyam al-Layl.
On the camel.
It was Nafilah.
Yeah, if it is Nafilah, yes.
Yeah, if you're sitting, for example, for Nafilah,
you can pray the Nafilah while sitting.
You miss 50% of the reward.
But the Salat is valid.
But when it comes to mandatory prayer, you
cannot offer the mandatory prayer while sitting.
Unless you have a valid excuse.
You have some medical health conditions.
You're not able to stand up.
You're not able to do the Qiyam.
Because Qiyam, standing up in Salat, in mandatory
prayers, is a Rukn.
So you cannot on purpose sit down in
a mandatory prayer.
But in a Nafilah prayer, in a Sunnah
prayer, you are allowed to sit down, but
you miss 50% of the reward.
You get only 50% of the reward.
You get half of the rewards.
If you're not facing the Qibla, no, you
should face the Qibla, but in the beginning,
when Rasulallah ﷺ was riding his camel, of
course, in the beginning, he started.
He used to do Takbir al-Ihram while
facing the Qibla.
And then he would be riding his camel,
of course, during the Salat.
The camel could be going left or right.
And he would be missing the direction of
the Qibla during the Salat.
But he would start while facing the Qibla.
I'm talking about Nafilah, not mandatory prayers.
Ya Ikhwan, we are not allowed to pray
the mandatory prayers in our cars.
I saw Muslims doing it in Calgary.
Many incidents.
One time here, a brother, he came to
the Masjid.
He used to come to this Masjid.
A nice brother who had a good intention,
he didn't know about it.
So the Masjid is closed.
It's not open.
And the parking, there is no snow in
parking.
It was summertime.
And he used to offer his prayers, mandatory
prayers in his car, in the parking.
Ya Ikhwan, this is a parking that belongs
to a Masjid.
It's very easy.
It belongs to the Masjid.
Even if you pray on the ground, on
the floor, even if you don't have a
Sajjada, the parking area is clean.
Usually it's clean in the summer.
There is no snow, there is no dirt.
You can offer your prayer on the ground.
You are not allowed to offer your prayer
in the Salat unless you have a valid
excuse.
And I tell people, the only valid excuse,
the only situation that I imagine, is in
the winter, when time is very limited between
Asr and Maghrib, you haven't prayed Asr, you
are on a highway, on a bridge, and
there is no way you can pull to
the side and offer your prayer on the
ground.
Cars behind you, cars in front of you,
and you have only 10 minutes or 15
minutes before Maghrib, and you know that if
you don't pray in the car, you miss
Asr prayer.
And it's winter.
And the problem is because you cannot combine
Asr with Maghrib.
Because if it was Dhuhr, you delay it.
You combine Dhuhr, you have a valid excuse
here, delay Dhuhr to pray, to offer the
Dhuhr with Asr prayer.
Combine them.
Maghrib, combine it with Isha.
But Asr and Maghrib, you cannot combine between
Asr and Maghrib.
So that's the only scenario that I would
imagine a person would do, would offer his
mandatory prayer in the car.
Otherwise in the summer, I don't think you
get stuck there, there is enough time between
Maghrib and between Asr and Maghrib.
You should have enough time to, you know,
finish your trip, and then inshallah you pray
on the ground, right?
But don't pray in the car without a
valid reason.
Because you'll be missing proper Qiyam, proper Ruku,
proper Sujood.
I said this is the last question.
Do you allow him to ask another question?
It's up to you now guys.
Huh?
Flying?
Flying, I'll tell you what I do.
I ask the people, the flight attendants, to
allow me to pray.
To give me a space if it is
a big, of course, big plane.
Going like overseas to Europe, where usually these
planes are very spacious.
And there is always a corner where, beside,
you know, the area where they prepare food,
can find a corner where.
So I usually ask them for permission.
I ask for permission.
If they say yes, I pray.
If they don't allow me, I pray in
my seat.
Right?
And I had this kind of experience with,
Muslim companies didn't allow me to pray.
Didn't allow me, Muslim companies.
But in other cases, with non-Muslim companies,
said okay, go ahead and do it.
And I offered my prayer while standing up,
doing Ruku and doing Sujood, proper Ruku, proper
Sujood.
Yeah.
It was difficult after September 11th.
Very difficult.
And now, Alhamdulillah, it's fine.
It is fine.
You can ask for permission, and most likely
they will allow you to do it.
Yeah.
Jazakumullahu khayran.
Barakallahu feekum.
May Allah bless you.
Bless your time.
Bless your families.
We'll see you next week, Inshallah.