Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 119 of 190
Riyadh Al-Salehin | Episode (129) | Chapter on the desirability of performing voluntary prayers at home
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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Chapter: The recommendation of lying down on one's right side after the two units of the dawn prayer, and the encouragement to do so, regardless of whether one performed the night prayer (Tahajjud) or not.
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On the authority of ‘A’ishah, may Allah be pleased with her, who said:
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When the Prophet, peace and blessings of Allah be upon him, finished the two units of the dawn prayer,
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He would lie down on his right side.
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Narrated by al-Bukhari.
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From the benefits of the hadith:
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Lying down is only properly performed if it is on the right side.
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The recommendation of lying down after the two units of the dawn prayer.
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On the authority of ‘A’ishah, may Allah be pleased with her, who said:
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The Prophet, peace and blessings of Allah be upon him, used to pray between the time he finished the night prayer (Isha') until dawn,
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Eleven units of prayer.
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He would say the taslim after every two units,
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And he would conclude with one unit as Witr.
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When the caller to prayer (mu'adhdhin) fell silent after the dawn prayer,
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And the dawn became clear to him,
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And the caller to prayer came to him,
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He would stand and pray two light units.
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Then he would lie down on his right side,
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Remaining thus until the caller to prayer came to him for the iqamah.
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Narrated by Muslim.
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Regarding her statement, "He would say the taslim after every two units,"
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This is how it is recorded in Sahih Muslim.
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Its meaning is "after every two units."
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"If one of you prays the two units of the dawn prayer,
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Let him lie down on his right side."
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Narrated by Abu Dawud and al-Tirmidhi.
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From the benefits of the hadith:
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The encouragement to lie down after the two units of the dawn prayer.
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Ibn Hajar said:
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Some of the salaf held the view that it is recommended to do this at home, not in the mosque,
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Since it was not reported from the Prophet, peace and blessings of Allah be upon him,
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That he lay down in the mosque.
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Imam Ahmad was asked about this and said:
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"I do not do it, but if a man does it, it is good."
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Al-Nawawi, may Allah have mercy on him, said:
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The preferred view regarding lying down is based on the apparent meaning of the hadith of Abu Hurayrah.
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As for what was narrated that the Prophet, peace and blessings of Allah be upon him,
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Omitted lying down on some occasions,
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That is a clarification of its permissibility.
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Chapter: The Sunnah of the Dhuhr prayer.
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On the authority of Ibn ‘Umar, may Allah be pleased with both of them, who said:
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I prayed with the Messenger of Allah, peace and blessings of Allah be upon him,
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Two units before Dhuhr,
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And two units after it.
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Agreed upon.
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On the authority of ‘A’ishah, may Allah be pleased with her,
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That the Prophet, peace and blessings of Allah be upon him,
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Would never omit the four units before Dhuhr.
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Narrated by al-Bukhari.
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On the authority of ‘A’ishah, may Allah be pleased with her, who said:
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The Prophet, peace and blessings of Allah be upon him,
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Used to pray four units in my house before Dhuhr,
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Then he would go out and lead the people in prayer,
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Then he would return and pray two units.
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He would lead the people in the Maghrib prayer,
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Then he would return and pray two units.
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He would lead the people in the Isha' prayer,
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And he would enter my house and pray two units.
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Narrated by Muslim.
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From the benefits of the hadith:
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The regular Sunnah prayers (rawatib) may be performed before or after the obligatory prayer.
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Performing voluntary prayer at home is better than performing it in the mosque.
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Performing the obligatory prayer in the mosque is better than performing it at home.
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The recommendation of maintaining four units before the Dhuhr prayer,
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And two units after it.
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The recommendation of maintaining two units after the Maghrib prayer.
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The recommendation of maintaining two units after the Isha' prayer.
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On the authority of Umm Habibah, may Allah be pleased with her, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Whoever maintains four units before Dhuhr and four after it,
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Allah will forbid him from the Fire."
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Narrated by Abu Dawud and al-Tirmidhi.
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From the benefits of the hadith:
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The recommendation of maintaining the regular Sunnah prayers.
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Constancy in voluntary prayers is a shield against the fire of Hell.
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The recommendation of praying four units before Dhuhr and the same after it.
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On the authority of ‘Abdullah ibn al-Sa'ib, may Allah be pleased with him,
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That the Messenger of Allah, peace and blessings of Allah be upon him, used to pray four units
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After the sun had passed its zenith, before Dhuhr,
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And he said: "It is an hour in which the gates of heaven are opened,
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So I love that a righteous deed of mine should ascend during it."
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Narrated by al-Tirmidhi.
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From the benefits of the hadith:
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The time for the Sunnah of Dhuhr before the prayer is after the sun passes its zenith.
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Seizing the hour of response through supplication and righteous deeds.
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Increasing in acts of obedience is a sign of the depth and firmness of faith.
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On the authority of ‘A’ishah, may Allah be pleased with her,
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That when the Prophet, peace and blessings of Allah be upon him, did not pray four units before Dhuhr,
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He would pray them after it.
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Narrated by al-Tirmidhi.
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From the benefits of the hadith:
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If a Muslim cannot perform them at their proper time due to an excuse,
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He may perform them after the Dhuhr prayer.
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Chapter: The Sunnah of the ‘Asr prayer.
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On the authority of ‘Ali ibn Abi Talib, may Allah be pleased with him, who said:
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The Prophet, peace and blessings of Allah be upon him, used to pray four units before ‘Asr,
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Separating them with the taslim to the angels brought near,
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And those who follow them from among the Muslims and the believers.
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Narrated by al-Tirmidhi.
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From the benefits of the hadith:
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The recommendation of praying four units before ‘Asr.
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Separating them with the tashahhud without the taslim.
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Al-Tirmidhi narrated from Ishaq his statement:
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"The meaning of separating them with the taslim is the tashahhud."
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On the authority of Ibn ‘Umar, may Allah be pleased with both of them,
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From the Prophet, peace and blessings of Allah be upon him, who said:
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"May Allah have mercy on a man who prays four units before ‘Asr."
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Narrated by Abu Dawud and al-Tirmidhi.
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On the authority of ‘Ali ibn Abi Talib, may Allah be pleased with him,
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That the Prophet, peace and blessings of Allah be upon him, used to pray two units before ‘Asr.
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Narrated by Abu Dawud and al-Tirmidhi.
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From the benefits of the hadith:
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The Prophet, peace and blessings of Allah be upon him, used to pray two units before the ‘Asr prayer.
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There is no contradiction between this and the previous hadith.
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This is either because the concept of a specific number is not a binding argument,
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Or he was consistent with two units and then added the latter two,
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Or vice versa,
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Or he omitted the latter two for a more important matter,
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Or for some other reason,
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Or he would sometimes pray two units and sometimes four.
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Chapter: The Sunnah of Maghrib, after and before it.
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The hadith of Ibn ‘Umar and the hadith of ‘A’ishah have already been mentioned in these chapters,
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And they are authentic, that the Prophet, peace and blessings of Allah be upon him,
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Used to pray two units after Maghrib.
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On the authority of ‘Abdullah ibn Mughaffal, may Allah be pleased with him,
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From the Prophet, peace and blessings of Allah be upon him, who said:
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"Pray before Maghrib,"
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Then he said the third time, "For whoever wishes."
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Narrated by al-Bukhari.
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From the benefits of the hadith:
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The recommendation of praying two units before the obligatory Maghrib prayer.
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It contains evidence that a command implies obligation,
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Unless there is an indication that diverts it to recommendation,
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As came in the hadith with his words, "For whoever wishes."
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In the remainder of the hadith in al-Bukhari,
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It mentions the dislike of people taking it as a Sunnah (as if it were obligatory),
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Which indicates that its status is lower than the regular Sunnah prayers,
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Which the Messenger of Allah, peace and blessings of Allah be upon him, maintained.
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Voluntary prayers vary in their levels of recommendation.
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On the authority of Anas, may Allah be pleased with him, who said:
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I saw the senior Companions of the Messenger of Allah, peace and blessings of Allah be upon him,
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Hastening toward the pillars at the time of Maghrib.
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Narrated by al-Bukhari.
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"Hastening" means they would race.
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"The pillars" refers to the pillars of the Prophet’s Mosque.
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From the benefits of the hadith:
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The obligation of praying toward a sutrah (barrier),
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And that the Companions, may Allah be pleased with them, were keen to implement it.
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The permissibility of using the pillars of the mosque as a sutrah.
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The recommendation of praying two units before Maghrib.
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On the authority of Anas, may Allah be pleased with him, who said:
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We used to pray during the time of the Messenger of Allah, peace and blessings of Allah be upon him,
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Two units after the sun set, before Maghrib.
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It was said:
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"Did the Messenger of Allah, peace and blessings of Allah be upon him, pray them?"
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He said:
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"He would see us praying them,
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And he neither commanded us nor forbade us."
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Narrated by Muslim.
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On the authority of Anas, may Allah be pleased with him, who said:
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We were in Madinah,
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And when the caller to prayer would call for the Maghrib prayer,
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They would hasten to the pillars and pray two units,
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To the extent that a stranger would enter the mosque
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And think that the prayer had already been performed,
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Because of the large number of people praying them.
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Narrated by Muslim.
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From the benefits of the hadith:
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A clarification of the categories of the Sunnah,
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For some of it is verbal, some is practical,
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And some is tacit approval.
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The recommendation of two units before Maghrib.
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Chapter: The Sunnah of Isha', after and before it.
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It contains the aforementioned hadith of Ibn ‘Umar:
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"I prayed with the Prophet, peace and blessings of Allah be upon him,
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Two units after Isha',"
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And the hadith of ‘Abdullah ibn Mughaffal:
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"Between every two calls to prayer, there is a prayer."
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Agreed upon, as previously mentioned.
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Chapter: The Sunnah of Jumu'ah.
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It contains the aforementioned hadith of Ibn ‘Umar:
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That he prayed with the Prophet, peace and blessings of Allah be upon him,
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Two units after Jumu'ah.
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Agreed upon.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"If one of you prays Jumu'ah,
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Let him pray four units after it."
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Narrated by Muslim.
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On the authority of Ibn ‘Umar, may Allah be pleased with both of them,
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That the Prophet, peace and blessings of Allah be upon him,
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Would not pray after Jumu'ah
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Until he departed,
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Then he would pray two units in his house.
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Narrated by Muslim.
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Among the benefits of the hadith:
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These four rak'ahs that the Prophet, peace and blessings of Allah be upon him, used to pray,
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Are not obligatory,
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But rather supererogatory (nafl).
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It is permissible to pray four rak'ahs after the Friday prayer, or two.
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This falls under the category of "diversity of variation" (ikhtilaf al-tanawwu').
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It contains mercy and ease for the Ummah.
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Whoever prays them in the mosque, it is permissible.
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And whoever prays them at home, it is better.
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Regarding the following hadith:
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Chapter on the recommendation to perform supererogatory prayers at home,
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Whether they are the regular sunnah prayers or otherwise.
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And the instruction to move from the place where the obligatory prayer was performed to perform the supererogatory one,
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Or to separate between them by speaking.
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On the authority of Zayd Ibn Thabit, may Allah be pleased with him,
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That the Prophet, peace and blessings of Allah be upon him, said:
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"O people, pray in your homes,
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For the best of prayer is a person's prayer in his home,
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Except for the obligatory prayer."
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Agreed upon.
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Among the benefits of the hadith:
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The hadith encompasses all supererogatory prayers.
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Because the intended meaning of "the obligatory" is that which is fard.
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It encourages performing supererogatory prayers at home,
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Because it is more private and further removed from showing off (riya').
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And so that the house may be blessed by it.
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Thus, mercy descends upon it, and the devil flees from it.
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On the authority of Ibn Umar, may Allah be pleased with them both,
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From the Prophet, peace and blessings of Allah be upon him, who said:
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"Assign a portion of your prayers to your homes,
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And do not turn them into graves."
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Agreed upon.
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Among the benefits of the hadith:
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Graves are not a place for worship.
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Therefore, prayer performed in them is invalid.
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A house in which no prayer is performed,
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Is as if its inhabitants are among the people of the graves.
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On the authority of Jabir, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"When one of you finishes his prayer in his mosque,
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Let him assign a portion of his prayer to his house,
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For Allah will place goodness in his house because of his prayer."
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Narrated by Muslim.
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Among the benefits of the hadith:
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A Muslim should assign a portion of his prayer to his house,
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So that his family may follow his example,
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And his children may be raised upon that.
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And he should fill it with dhikr, tasbih, and recitation of the Qur'an,
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So that the devil flees.
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This is a goodness that Allah places in Muslim homes.
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On the authority of Umar Ibn 'Ata',
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That Nafi' Ibn Jubayr sent him to al-Sa'ib,
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The son of my sister Nimr,
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To ask him about something he saw Mu'awiyah, may Allah be pleased with him, do during prayer.
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He said: "Yes,
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I prayed Friday prayer with him in the Maqsura (enclosure).
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When the Imam finished with the taslim,
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I stood in my place and prayed.
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When he entered,
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He sent for me and said:
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'Do not do what you did again.
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When you pray the Friday prayer,
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Do not connect it with another prayer,
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Until you speak or leave.'
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For the Messenger of Allah, peace and blessings of Allah be upon him,
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Commanded us to do that,
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That we should not connect one prayer to another,
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Until we speak or leave."
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Narrated by Muslim.
16:48
The Maqsura:
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Meaning the partitioned enclosure.
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Among the benefits of the hadith:
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The permissibility of having a Maqsura in the mosque.
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Clarification that the first to implement it was Mu'awiyah, may Allah be pleased with him,
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After he was stabbed by a Kharijite.
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Moving from the place of the first prayer,
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In order to increase the number of places where one has prostrated.
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The recommendation to demonstrate the superiority of the obligatory over the supererogatory.
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A person has the choice after the obligatory prayer to move or to speak.
17:23
Teaching people with wisdom and beautiful preaching,
17:27
Without harshness or cruelty toward the ignorant.