Salatul Auwabin

Introduction to Salatul Auwabin:

Salat Auwabin (صلاة الأوابين) is known as Salaat-duha (صلاة الضحى) to the scholars of Jammu. These two names are known from the Messenger of Allah (PBUH). Alma ‘is legal. It is said that the word Ad-Duha (الضُّحَى) can be read with both Dammah and Kasra. Morning sun rays The first watch in the morning, when the sun rises. And if the duh read the word Fatah or Mad, it would mean when the sun is in one-fourth of the sky or the next. [1]

Mulla ‘Ali Qari Rah. Said, “Allama is a scion As stated, the purpose of the salatud-duha section is mainly to describe the prayer of the salatud-duha. And the time of this prayer is in the early part of the day when the sun rises and the sun’s rays are scattered. Some have said that the phrase here is implied. Originally, the name of the paragraph would be صلاة وقت الضحى. In fact, salat is associated with du’a, such as salatul lil, salatunnah. It is about one-fourth of the day’s prayer and the sun goes down until sunset. Some say, this is the famous time of prayer. The prayer of the Iraqi prayer is the prayer of the duh. Some say that Iraq is the first of two prayers. ” [2]

The point is that the same prayer has been interpreted as Salatud-duha, Salatul Auwabin, Salatul Israq. Different names of the same prayer have been mentioned in the hadith. And this is the time when the sun rises in one-fourth of the sky and continues till this time of prayer until the western sky is down. According to modern calculations, after 5 minutes of sunrise, according to some, salatud-duh starts after 20 minutes and this prayer period is up to 5 minutes before sunset.

The Benefits Of Salatul Awwabin In The Light Of Sahih Hadith:

Salatul Auwabin has many benefits. There are many Hadiths available in this regard. I will mention a few hadiths below: Abu Hurairah narrated from Radiullahu ‘anhu. He said, ” My friend the Prophet (peace be upon him) advised me on three things. That is, to observe Siyam three days in each month, to pray two du’a ‘rak’at (of Chashtar), and to pray before I go to sleep. ” [3]

Narrated Abu Darda ‘Anhu. He said, ” My friend the Prophet (peace be upon him) has advised me on three things. As long as I am alive, I will not leave it. Doing three Saummas every month, praying Chastaat and praying for distribution until I go to sleep. ” [4]

Abu Jas (may Allah be pleased with him) said, ” My friend the Prophet (peace be upon him) has advised me on three things; He offered me Salatud-duha, to pray before the sleep, and to perform three Saumms every month. ” [5]

Abu Jar (May Allah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said, ” When one of you wakes up in the morning, he has a charm on each pair.” Every Subhanullah Sadaqa, every Alhamdulillah Sadaqa, every La-Ilah Allah Sadaqa, every Al-Allah Sadaqah, Amr Bill Maruff (command of good deeds) Sadaqah, Nahi ‘Anil Munkar (prohibition of wrongdoing). Of course, it is enough for all of them to perform two rak’ats of prayer during the time of chastity. ” [6]

Abdullah bin Buraida Rah. Narrated the Prophet (peace be upon him) , he said, ” I heard Abu Buraidah (May Allah be pleased with him) say that he heard the Messenger of Allah (।) say that the human body has three hundred and sixty twins. For each pair, he should be sadakah. The disciples asked, “O Prophet of God, is anyone able to do such a thing?” He said that it is possible to remove the cuff from the mosque or remove the harmful items from the road. And if you are not able to do all of this, then it is sufficient for you to pray two rak’ahs at noon. ” [7]

Narrated from Nu’im ibn Hammah (may Allah be pleased with him), he heard the Messenger of Allah (ূল) say, ” Allah says: O son of Adam! You should not hesitate to pray four rak’ats for me at the beginning of the day, so that (in return) I will make enough for you till the end of the day. ” [8]

Allama Shawkbani Rah. It is said that the scholars give Salat-duh documents by this hadith. Here, the four rak’ats are understood to mean salatud-duh. Some say that this hadith also refers to the Fajr circumcision and the obligatory four rak’ats of Salat. Because this prayer is actually performed in the first part of the day. Then it will mean according to the following Hadith, narrated by Jundub bin Abdullah Radiullah Anhu, the Messenger of Allah (।) said, “ The person who offered the Fajr prayer remained in Allah’s presence all day. ” [9]

Yayuddin is an Iraqi. That said, it depends on whether the day starts with the rise of dawn or does it start at sunrise? According to the learned scholars, the day begins with the dawn of dawn. Therefore, it is not difficult to recite the four rak’ats in the first part of the day after sunrise, even though the day begins at dawn. This is basically the tradition of the hadiths and all human beings. They refer to these four rak’ats as salaat-duha. [10]

“Abu Darda and Abu Jair (may Allah be pleased with them) narrated from Allah’s Messenger (peace and blessings of Allaah be upon him) that Allah said,” O son of Adam! If you pray four rak’ats in the first of the day, it will be enough for you at the end of the day. ” [11]

According to Abu Hurairah, the Messenger of Allah (peace and blessings of Allaah be upon him) said, ” The person who saves his life in the sunshine of Sa’at, will be forgiven if he sins like the foam of the sea. ” [12]

Narrated from Abu Sa’id al-Khudri (may Allah be pleased with him). He said, “The Messenger of Allah used to pray Salat-duh in such a way that we would say that he would never give up.” Again, when we refrained from collecting it, we would say that he would no longer collect it. ” [13]

Abdullah ibn ‘Amr ibn is narrated from As-Radiullah anhu. He said, “The Messenger of Allah (।) sent a sariya (small warship). They came back quickly and won a lot of money. As a result, people began to say that they were approaching expeditions, gaining more money and returning faster (they were surprised and jealous). Then the Messenger of Allah (?) Said to them, “Shall I tell you of a far-reaching expedition, greater gains, and faster return?” The person who goes to the mosque to pray for the benefit of the duo will benefit much faster, earn more money and return faster. ” [14]

Hafez Ibn Thousand Ascalani. It says, “The purpose of salat in the hadeeth is salaah. It is the root of it. The reason for calling Nafl Salaat is Subhah, because the Tasbihs that are recited in Faraj Salat are basically Nafl. This is why the Nafal Salat is called Subah. It is like the duty of the obligatory prayer. ” [15]

Abu Umama (may Allah be pleased with him) said: He said that the Messenger of Allah (।) said, ” The person who goes to the mosque to perform the obligatory prayer, will receive a reward similar to that of Ihram. On the other hand, the person who goes to the mosque only to pray for Chasht will be rewarded as Umrah. The person who does not engage in any useless acts and words during the period of the one-praying prayer after the one-praying period will be recorded in the seven days. That is, he will have a high status ” [16]

Abu Hurairah narrated from Radiullah Anhu. The Prophet (peace and blessings of Allaah be upon him) said, ” Only the Awab and those who turn to Allah always give importance to Salat-du-Duh. He also said that Salatud-duh is the prayer of Auwabin. ” [17]

Alma is Albany. He said, ” Those who say that Salatul Auwabin called for six rak’ats of prayer after the Maghrib, had rejected this hadith.” In fact, the name of these six rak’ats does not exist and in fact there is no six raka’at prayers after the Maghrib. ” [18]

Order of Salatul Auwabin

The scholars have expressed some views on the order of the collection of Salatul Auwabin. According to the scholars of Jammu, it is a mustahab to perform this prayer. If anyone earns it, his reward will be; But if he gave up, he could not say anything. The followers of this opinion have put forth the above mentioned Hadith about the virtues of this prayer. This is the most pure though. Nevertheless, it is not difficult for us to know that the opponents of Jammu have responded to their opponents by their doctrines, such as to oppose, refute their documents, and so on.

The first opinion: A group of scholars believe that this prayer did not allow the Shari’ah without any reason. They say that the Prophet (peace and blessings of Allaah be upon him) did not read this prayer without any reason. And by the time it was time for duh, They document the following hadith:

Narrated Abdur Rahman bin Abu Laila (RA), he said, “No one other than Umm Hani (may Allah be pleased with him) has seen the Prophet (peace and blessings of Allaah be upon him). He (Umm Hani Radiullahu ‘Anah), of course, said that the Messenger of Allah (may peace be upon him) had taken a bath at his house on the day of the conquest of Mecca. (He says) that I have never seen (him) such a short prayer. However, although Kirat was short, he was reciting Ruku ‘and Sajida in full. ” [19]

Proponents of this view think that the prayer of the eight rak’ats of the Prophet (peace be upon him) at two o’clock on the day of the conquest of Makkah was in thanks to the victory of Mecca. If there is any other victory, it is circumcision to perform eight rak’ah prayers. Muslim emirates have called this prayer the Salatul Fateh or the Salat of Vijay. Imam Tabwari narrates from his Shabbi in the book of his date that “When Khalid ibn Walid won the diamond, he offered eight rak’ats of victory, and he returned to the country without saluting.” [20]

They said that Umm Hani Radi’Allahu ‘Anzah’s words wzdlk zahi “and it was about noon” proves that it was the time of the prayer for the victory of the Messenger of Allah (PBUH). There is no name of Salat in the name of Salatud-duha. Narrated by Ibn Shihab. He said, Mahmud bin Rabi ‘Ansari Rah. Describes to me, “ইতবান ইবন মালিক রাদিয়াল্লাহু ‘আনহু যিনি রাসূলুল্লাহ্ সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম এর সঙ্গে বদরের যুদ্ধে অংশ গ্রহণকারী আনসারগণের অন্যতম, রাসূলুল্লাহ সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম-এর কাছে হাযির হয়ে আরয করলেন: “ইয়া রাসূলুল্লাহ! আমার দৃষ্টিশক্তি হ্রাস পেয়েছে। আমি আমার গোত্রের লোকদের নিয়ে সালাত আদায় করি। কিন্তু বৃষ্টি হলে আমার ও তাদের বাসস্থানের মধ্যবর্তী নিম্নভূমিতে পানি জমে যাওয়াতে তা আর পার হয়ে তাদের মসজিদে পৌঁছতে এবং তাদেরকে নিয়ে সালাত আদায় করতে সমর্থ হই না। আর ইয়া রাসূলুল্লাহ! আমার একান্ত ইচ্ছা যে, আপনি আমার ঘরে তাশরিফ নিয়ে কোনো এক স্থানে সালাত আদায় করেন এবং আমি সেই স্থানকে সালাতের জন্য নির্দিষ্ট করে নিই। রাবী বলেন: তাঁকে রাসূলুল্লাহ সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম বললেন: ইনশাআল্লাহ অচিরেই আমি তা করব। ‘ইতবান রাদিয়াল্লাহু ‘আনহু বলেন: পরদিন সূর্যোদয়ের পর রাসূলুল্লাহ্ সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম ও আবু বকর রাদিয়াল্লাহু ‘আনহু আমার ঘরে তাশরিফ আনেন। রাসূলুল্লাহ্ সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম ঘরে প্রবেশ করতে চাইলে আমি তাঁকে অনুমতি দিলাম। ঘরে প্রবেশ করে তিনি না বসেই জিজ্ঞাসা করলেন: তোমার ঘরের কোন স্থানে সালাত আদায় করা পছন্দ কর? তিনি বলেন: আমি তাঁকে ঘরের এক প্রান্তের দিকে ইঙ্গিত করলাম। তারপর রাসূলুল্লা্ সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম দাঁড়ালেন এবং তাকবীর বললেন। তখন আমরাও দাঁড়ালাম এবং কাতারবন্দী হলাম। তিনি দুই রাকা‘আত সালাত  আদায় করলেন। তারপর সালাম ফিরালেন…………।” [21]

They say from this hadeeth that the prayer of the Prophet (peace and blessings of Allaah be upon him) was for a reason in the house of Ibn Malik Radiullah. And this hadeeth is narrated by some narrators in this way, as narrated by ‘Atibaan ibn Malik Radi Allahu anhu, ” The Messenger of Allah (peace and blessings of Allaah be upon him) prayed in his house for Salatul-duh. The Companions queued up behind him (Allah’s Messenger صلى الله عليه وسلم), and they also prayed in his (Ibn ‘ibn Malik) house. ” [22]

Narrated by Anas Radiallahu ‘Anhu. He said, ” The Messenger of Allah (peace and blessings of Allaah be upon him) did not offer the du’ah prayer without returning from the trip or going out on tour. ” [23]

Abdullah bin Shakir Rah. Described from He said, ” I asked Ayesha Radiallahu ‘Anh, did the Messenger of Allah (PBUH) pray in advance? He said, ‘No; But when he returned from tour, he used to earn ” [24]

This hadeeth also proves that his prior prayer was for some reason. There is a clear mention that he performed this prayer on his return from the tour. Abdullah bin Dinah. He said, ” Ibn ‘Umar Radiullah Anhu used to actually pray Salat-duh at the mosque. ” [25]

Hafez Ibn Thousand Ascalani In reply to this hadeeth, the Prophet (peace and blessings of Allaah be upon him) prayed Tahiyaatul Masjid in Kuba, and it may also be that he has consulted both Tahyatul Masjid and Salatud-duh, as we say in the day of victory in Makkah. He prayed together. ” [26]

But in response to these hadiths, the Jammu scholars put forth more powerful documents. They said that in response to these hadiths, there are numerous Sahih Hadiths that do not mention any reason; In general, the virtues of this prayer are mentioned. And Ayesha Radiallahu ‘Anaah herself said that this prayer should be performed without mentioning the reason. Ayesha Radiullah (may Allah be pleased with her) said, ” I did not see the Messenger of Allah (PBUH) praying Chash’at.” But I earn it. ” [27]

According to Mu’aad RadiAllahu ‘Anhu, he asked’ A’ishah (may Allah be pleased with him). He said, four rak’ats. I wish I had read more. ” [28]

Allama Shawkbani Rah. These hadiths assemble, saying that the Hadith of ‘Aishah, the Prophet (peace and blessings of Allaah be upon him) used to perform four rak’ats of’ du’a ‘, does not mean that Mudawamah or always observe. Moreover, the word kan is sometimes used to refer to the Usulists. However, in some narratives it always proves to be earned. In this regard, it may be said that ‘Aishah Radiyallahu’ narrated what she saw. His description of “he used to pray this when he returned from tour” refers to the mu’laiq (indefinite) time being muqayyad. Again, another description of what he had not seen, “I never saw the Messenger of Allah (peace and blessings of Allaah be upon him) praying at noon”. Therefore, it is not reasonable to specify the indefinite by this description. The point is, He describes what he knew or what reached him. Proves that he has always been collecting in the narration of other disciples. These statements prove the validity of Salatud-duh. And Ayesha Radiallahu ‘Anhar was not aware of this time, and she refused to receive it by the Messenger of Allah (।). Because at this time, usually people are not at home with wives. So he didn’t know.[29]

Second opinion: Another group of scholars does not consider it a mustahab. They have given the traditions of the Salatud-duh not to be considered as charms. This is what the disciples’ actions prove. Their documents are:

Stay mum. Narrated from, He said, ” I asked Ibn ‘Umar,’ Do you pray Chash’at?” He said no. I asked, ‘Umar Radiallahu’ anhu used to collect it? He said no. I said, ‘Abu Bakr Radiallahu’ anhu? He said no. I asked, “The Messenger of Allah (?)?” He said, “I don’t think so.” (I think he didn’t even get it, but I can’t say for sure). ” [30]

Anas bin Malik Radiullah (may Allah be pleased with him) said: ” An obese Ansari said to the Prophet’s servant,” I cannot pray with you. He prepared a meal for the Messenger of Allah (।) and invited him to his house and sprinkled (spreading) water on a piece of mat (for the purpose of softening and purifying it). Then he (the Messenger of Allah be upon him) prayed two rak’ats in prayer. Ibn Jarud Rah. Anas bin Malik asked ‘Allahu Anhu (but what) did the Prophet (peace be upon him) pray for Chash’at? Anas Radiallahu ‘Anhu said, “I did not see him perform this prayer other than that day.” ” [31]

Hafez Ibn Thousand Ascalani It is said that the Prophet (peace and blessings of Allaah be upon him) did not deny the Salatul-Duha Shari’ah from the Hadith narrated by Ibn ‘Umar. Because he has no proof to say no. It is not that the Prophet (peace and blessings of Allaah be upon him) never did or did not mean to say that the Prophet (peace and blessings of Allaah be upon him) did not publicly say Salatul-du’hah with Jama’at in the mosque. Because doing so in public with Jama’at is against the circumcision. Receiving the original prayer is not against circumcision. And reinforcing this with the hadith narrated by Ibn Mas’ud Radiullah Anhu , ” He saw some people praying Salat-duh and forbade them to do so.” He said to them, “If you want to pray this prayer, then pray at home.” ” [32]

Thirdly: Some scholars think that Salatud-duh should be used for the occasional collection and sometimes for the sake of Mustahab. They put forth the following Hadith and Asa, narrated by Abu Sa’id Khuduri Radiullahu ‘Anhu, who said, “The Messenger of Allah (।) used to pray regularly, and we thought that he would never give up this prayer. He would occasionally give up in such a way that we thought he would not pray this prayer anymore. “<Aid =” b33 ″ href = “# a33 ″> [33] But this hadeeth is not as powerful as the doctrine.

Ikarmah rah. He said, ” Ibn ‘Abbas Radiallahu Anhu used to give up Salatul-duh one day and leave for ten days. ” [34]

Abdullah bin Dinar said, ” Abdullah bin Umar Radiallahu did not pray to Anhu. However, when he used to come to Kuba in the mosque, he would pray. And he used to come to Kuba every Saturday at the mosque. ” [35]

Ibrahim Nakhi Rah. Described from He said, “The Companions and Tabeys thought it obligatory for them to perform the du’ah prayer as seriously as the obligatory prayer. They used to pray this occasionally, and would give up occasionally. ” [36]

Saeed bin Zubair He said, ” I give up this prayer because people can think of Salatud-duh as essential, but they want to earn it. ” [37]

The followers of this opinion say that it is better to pray occasionally and occasionally to give up, so that people do not think that this prayer is obligatory or regular collectable circumcision. And it was less likely that people would get the impression that Ayesha Radiallahu ‘Anha used to pray regularly in this house. Yet all these hadiths and Asa’ah are not contrary to the views of the scholars. Because the scholars of Jammu have called this prayer a mustahab. And the command of the Mustahab is that the person who receives it will be rewarded, if he does not earn it, neither will he be rewarded or sin, nor can he be blamed. Therefore, all the hadiths and Asas that have come about the virtues of this prayer prove that this prayer is circumcised. This is the opinion of the scholars of Jammu.

Fourth: Another group of scholars have called this prayer a bid’at. Narrated by Ibn ‘Umar (may Allah be pleased with him). Hadi, Qasem and Abu Talib follow this view. They presented the following hadiths and Asas as documents, Mujahid Rah. Narrated from, ” He said,” I and ‘Urwa ibn Zubair’s Radiallahu’ entered the Anhu mosque and saw ‘Abdullah bin’ Umar Radiallahu ‘Anhu’ Ayesha Radiallahu ‘sitting by Anhar Huzra. In the meantime, some people started praying in the mosque. We asked him about their prayer. He said, ‘This is Bid’at. ” [38]

Hakam bin ‘Araj rah. Described from He said, ” I asked Imam Muhammad about Salatud-duha, who was sitting at the back with the Prophet’s Prophet (peace be upon him) back. He said, ‘This is Bid’at. But good bid’at. ” [39]

Salim narrates from his father Ibn ‘Umar Radiullahu Anhu , “No one had practiced Salat-duh prayer until the martyrdom of Uthman. It is a great pleasure for me to offer this prayer as a people’s bid. ” [40]

Hafez Ibn Thousand Ascalani. He said that the Prophet (peace be upon him) did not deny the Salatul-Duha Shari’ah from the hadith narrated by Ibn ‘Umar. It is not that the Prophet (peace and blessings of Allaah be upon him) never did or did not mean that the Prophet (peace and blessings of Allaah be upon him) did not publicly say Salat-du’ha-adha with the Jama’at in the mosque. Because doing so in public with Jama’at is against the circumcision. Receiving the original prayer is not against circumcision. And this is reinforced by the hadeeth narrated by Ibn Mas’ud (may Allah be pleased with him). Ibn Mas’ud (may Allah have mercy on him) said: ” He saw some people praying Salatul-duh and prohibited them from doing so. He said to them, “If you want to pray this prayer, then pray at home.” ” [41]

After these discussions, it is clear to us that the opinion of Jammu’s’ Salamat-duh is more pure and powerful. Allama Shawkbani Rah. He said that the hadith of this prayer is so high that others say at least Mustahab. Imam Hakim. Salatud-duha has collected narrations from about twenty companions separately on matters of disposition. Likewise Imam Suyuti. He has combined the hadith separately. In it he mentions the names of the disciples who have prayed this prayer. Among them: Abu Sa’id Khuduri, Saeed bin Mansur and Ahmad ibn Hambal narrate a Hadith related to this prayer. A’ishah (may Allah be pleased with her) narrated Hadith concerning Sa’id ibn Mansur and Ibn Abi Shaibah. Abu Jas (may Allah be pleased with him) narrated a Hadith related to this prayer from Ibn Abu Shaibah, Abdullah bin Ghalib. Abu Nu’im describes these hadiths in his book.

Saeed bin Mansoor Rah. Keep laughing Narrated: ” He was asked: Did the Companions of the Prophet (peace and blessings of Allaah be upon him) pray this prayer? “Yes, they have prayed,” he said. Some used to do two rak’ats, some four rak’ats, some again till noon. ” [42]

Saeed bin Mansoor Rah. In his Sunnah, Ibn Abbas narrated from Radiallahu Anhu, he said, “I searched in the Qur’an about Salat-duh. As a result, I find this prayer in this verse, ” I obeyed the mountains, with which they recited my praises in the morning and evening. “[ Sura: Soud: 1 ] [43]

Narrated from Ibn ‘Abbas Radiallahu Anhu. He said, “Salatud-duha is in al-Qur’an. Without the knowledge of the deep can not understand it. It is in Allah’s saying, “In the houses which Allah has given permission to uplift and to mention the name of Allah.” There he read his praises in the morning and evening. “[ Surah An-Nur: 1 ] [44]

‘Aon al-‘uqaili. The following says of the word of Allah, ” If you are virtuous, He is more forgiving to those who turn to Him. “[ Surah Al-Isra: 23 ] He is the One who recites Salatul-duh. [45]

Prayer of Auwabin Salat:

The time of this prayer begins when the sun rises above a spear. And when the sun goes down, time runs out. However, the most important thing is that the sun rises in the sky when the heat is intense. Since the hadith came,

Kasim Ash-Shayabani. It was narrated that, ” Zayd ibn Arkham Radiallahu ‘saw a group of people” praying duh, “Oh! They do not know that it is more virtuous to pray at a time other than this. The Prophet (peace and blessings of Allaah be upon him) has said that it is time for the devoted lovers of Allah to pray to the wives of the camels to warm their feet. ” [46]

Zayd ibn Arkham Radiullah (may Allah be pleased with him) said, “The Messenger of Allah (।) went to the people of Cuba, and they were praying. He said that the time of prayer for the lovers of Allah is when the camels are heated on the legs of the cubs (that is, the soil gets hot). ” [47]

Asam Ibn Dumrah As-Salul Rahi. Quoted from, he said, “We asked ‘Ali Radiallahu’ Anhu about the Nafl Salat of the Day of the Messenger of Allah (PBUH). He said that you were not able to do so. We said, you inform us about it, we will take our advantage from it. He said that the Messenger of Allah (।) used to retire for some time after reading the Fajr prayer. Finally, when the sun rises above the western sky, when it rises just above the east, he used to pray two rak’ats and then retire. Finally, as long as the sun is above the sky in the western sky, the prayer of Zuhr is followed by four rak’ats of prayer when the sun rises in the east. After the sun went down in the west, he recited four rak’ats before and after two rak’ats before the prayer of Zohar. He used to pray four rak’ats in two salams before coming, and angels in the midst of it, The Ambiya Alaihimus Salaam and their loyal believers wished peace and tranquility for the Muslims (read Tashahhud). ‘Ali Radiallahu’ Anhu said, “This is the sixteen ra’at of Nafal Salat in the day of the Messenger of Allah (।). Very few people can afford it. Walkie My father also said, Habib ibn Abu Sabit Rah. Said, O Abu Ishaq! If you owned gold in this mosque instead of your hadith, it would not have been my favorite.” [48]

In this hadeeth, four rak’ats of Salat have been mentioned when the sun falls. Imam is Iraqi. Says, ” This is not the four rak’ats of the Zuhr circumcision; On the contrary, the scholars call it the prayer of al-Qubarah. And when the sun rises in the sky, the two rak’ats are called Salat of As-Sugar. ” [49]

Rak’at Number of Salatul Auwabin:

The minimum is two rak’ats and the maximum of eight raka’ats is proved by the actions of the Prophet (peace be upon him) and the maximum twelve raka’ats are confirmed by his words. The hadeeth related to raka’at is mentioned below. There are two raka’at, four raka’at, six raka’at, eight raka’at and twelve raka’at by Abu Darda Radiallahu Anhur Hadith. Narrated from Abu Darda Radiullah. The Messenger of Allah (peace and blessings of Allaah be upon him) said, ” The person who prays for two rak’ats of du’ah will not be included in the Ghafelin. And the name of the four rak’ahs will be written with the Abedin. Whoever prays for six rak’ats, the whole day will be sufficient. And the name of the person who recites the eight rak’ats will be written with the kanateen. And Allah will make a house for him in Paradise for anyone who performs twelve rak’ats. ” [50]

There is a narration of eight rak’ats of Salat from Umm Hani Radiullah Anhu. Abu Murra rah. Described from, “He heard Umm Hani Radi Allahu ‘Anh say that I went to the Messenger of Allah (।) on the day of the conquest of Mecca and I was able to bathe him. His daughter Fatima Radiallahu ‘anh had hidden her with a cloth. I salute! He asked, “Who is this?” I replied, Umm Hani Binat Abu Talib. He said, Marhaba O Umm Hani! Then he recovered his bath and offered eight ra’at prayers. He was wearing the same clothes. When he finished the prayer, I said, ‘O Allah’s Messenger! My brother Ali Ibn Abu Talib, son of Huraira, has decided to kill Amuk, whom I have given security. The Messenger of Allah (সাল) said, “Umm Hani! I also gave security to the one you gave. Umm Hani Radiallahu ‘Anaah said that it was the time of the afternoon. ” [51]

Ayesha RadiAllahu ‘four rak’ats were narrated by Anhar Hadith. Narrated by Mu’aad Radiallahu ‘Anhu. He asked Ayesha Radiallahu ‘Anah, ” How many rak’ats did the Messenger of Allah (peace and blessings be upon him) pray? He said, four rak’ats. I wish I had read more. ” [52]

And Abu Jar’s two rak’ats are narrated by the Hadith of Radiullah. Abu Jah (May Allah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said, ” When any one of you wakes up in the morning, he has a charm on each pair.” Every Subhanallah Sadaqa, every Alhamdulillah Sadaqa, every La-Ilah-e-Allah Sadaqa, every Al-Allah Sadaqah, Amr Bill Ma’aruf (command of good deeds), Nahi Anil Munker (prohibition of wrongdoing). Of course, it is enough for all of them to perform two rak’ats of prayer during the time of chastity. ” [53]

Imam Abu Jafar Tabari, Halimi, Ruwani Rah. It says, ” There is no definite rak’ah number in the Duhr prayer. From two rak’ats, twelve rak’ats or more can be read. Imam Iraqi Tirmizi explained that the twelve rak’ats were not restricted to the Companions and the Tabeys. Imam Suyuti Rah. Have expressed this. ” [54]

Saeed bin Mansoor Rah. Keep laughing He narrates, ” He was asked: Did the Companions of the Prophet (peace and blessings of Allaah be upon him) pray this prayer? “Yes, they have prayed,” he said. Some used to do two rak’ats, some four rak’ats, some again till noon. ” [55]

After the Maghrib, six raka ‘at-salat is the aubin’ prayer?

There are a total of four opinions about Salatul Auabin. InshaAllah will express his credentials by mentioning the following four documents and analysis.

The first opinion is that a group of scholars, especially Sufis, think that the six rak’ats of prayer were performed in the middle of the Maghrib. They mention the following hadiths as documents:

Narrated from Ibn ‘Abbas Radiullah Anhuma , the Prophet (peace be upon him) said, ” Whoever prays between Zohar and Asar and Magarib and Isha, Allah will forgive him and two angels will intercede for him.” ” [56] This Hadith abusa Sheikh Abdullah bin Muhammad ibn Hibban ‘saoyabula’ amaliya yakiyyaha” describes the book.

Imam Jahhabi Rah. Said, ” Abu Musa al-Madini. He said that when Abu Shaykh Abdullah ibn Muhammad ibn Hibban presented the book ‘Sawabul’ Amaliz Zakiyah to Imam Tabrani, he thought it good. He further commented, “I did not know the Hadith already. He has a book called ‘Sawabul’ Amal. ” [57]

This Hadith is Imam Shawkani. The ilts say it’s guilty. He said that Hafs bin ‘Umar al-Kajajaj had the certificate of this hadith, he was Zainuddin Iraqi. Mazhul says. [58]

Imam Jahhabi also called him Majhul. [59]

Another narration is from Ibn ‘Abbas Radiallahu’ Anhu, the Prophet (peace be upon him) has said, ” The person who performs four rak’at prayers before saying anything after the Maghrib will be included in the Iliyans. His reward is such that if he performs a prayer in the mosque in the mosque of Lilatul, he is entitled to it. This prayer is better than midnight prayer (tahajjud). ” [60]

Imam Shawkani. It is said that the Hadith is narrated by Dilami in his Musnad at Firdaus. There is a stranger in the hadith certificate. Moreover, it is the description of Abdullah bin Abu Saeed. If he laughed and narrated from him Yazid bin Haroon, then Abu Hatim. He is considered a stranger. And Ibn Hibban has regarded him as Zikah. On the contrary, if Rabi Abu Sa’id al-Maqburi is, then he is D’a’eef. [61] And Iraqi. The certificate of the hadith has been called the Dawif [62]

In another narration, narrated by Ibn ‘Umar,’ Anhu, the Prophet (peace and blessings of Allaah be upon him) said, ” Fifty years of sins will be forgiven for anyone who prays after six prayers without saying anything after the Maghrib prayer. ” [63]

Imam Jahhabi Rah. Mian (5/5) said that Abu Jur’ah called him Munqirul Hadith. Ibn Hibban says that he reversed the hadith, saying that he continued the Maquf as a marifoo, and that he could not be provided with evidence. Ibn Abi Hatim Rah. In al-‘Ilal (1/3), Abu Jurah said. He said, throw out this hadith, because it is like a banuat. Abu Jur’ah. Further, Muhammad ibn Gazawan Damascusi Munqirul Hadith. Stay in Albany. Mentions him in Dayfa, p. 2.

In another narration, Abu Hurairah narrates from the Prophet (peace be upon him) that the Prophet (peace and blessings of Allaah be upon him) said: ” If a person performs six rak’ats (nafl) after the Maghrib, and in the meantime he does not say any evil thing, it is equivalent to worshiping him twelve years. The reward is given. ” [64]

Imam Abu Isa Tirmizi. He said: The hadeeth narrated by Abu Huraira (may Allah be pleased with him) is poor. Zayed ibn al-Husab…. We do not know if it is stated without the source of ‘Umar ibn Abi Khas’am. I heard Muhammad ibn Isma’il al-Bukhari saying that Umar ibn Abdullah ibn Abi Khas’am had rejected his hadith. He remarks that he is very jealous. Stay in Albany. The hadeeth has been termed as’ da’eef

Another narration states that A’ishah (may Allah be pleased with her) said: If anyone prays twenty rak’ats (nafl) after the Maghrib, Allah will make a house for him in Paradise. ” [65]

Stay in Albany. The hadeeth has been termed as ‘Da’eef’. “ The person who prays between Maghrib and Isha; Because it is the prayer of the aawabins. ” [66]

Ibn ‘Umar Radiullah (may Allah be pleased with him) said: ” Whoever regularly recites four rak’ats after the Maghrib, will be entitled to reward after the war. ” [67]

Shawkani rah. It is said that the Musa ibn ‘Ubaidah ar-Rubaji’ is very da’eef in the tradition of this Hadith. Imam is Iraqi. Basically it is Ibn ‘Umar’s’ Allahu’ Anhu, not the Marfu Hadith. [68]

Narrated Ibn Mas’ud ( may Allah be pleased with him) , he said, ” The Messenger of Allah (PBUH) used to pray four rak’ats during the period between Maghrib and Isha. ” [69]

Shawkani rah. It is said that the certificate of the hadith is Munqati ‘; Because it is narrated by Ma’an ibn Abdur Rahman ibn Abdullah ibn Mas’ud from his grandfather. But he did not find his grandfather alive. [70]

Narrated by ‘Ubaid Radiallahu’ anhu, the servant of the Prophet (peace be upon him), he was asked, ” Did the Prophet (peace and blessings of Allaah be upon him) direct any prayer other than obligatory Salat? He said, “Yes, the time between Maghrib and Isha has been ordered to recite nafal prayer.” ” [71]

Alma Shuaib Arnaut Rah. Dawif says the Hadith certificate says, ” Because here ‘is the unidentified narrator from Ubaid. Haisami states that the hadeeth narrated by Imam Ahmad and Tabrani al-Kabir. However, each certificate is from an unknown person, while the other narrators are narrators of the Sahih Hadith. ” [72]

Muhammad ibn Amma bin Yasir. Narrated from, He said, ” I saw Ammar bin Yasir Radiullah ‘Anhu praying six rak’ats after the Maghrib. He (Ammar ibn Yasir) said, “I saw the Prophet (peace be upon him) praying six rak’ats after the Maghrib, and he (Salalahu Alaihi Wasallam) said,” He who prays for six rak’ats after the Maghrib will forgive all his sins. To be given; Though his sins are more like the foam of the sea. ” [73]

Hi there. It is said that the hadeeth narrated by Imam Tabrani in his Sagir, Ausat and Kabir. Salih Ibn Qutan al-Bukhari describes it singularly. Allama Munjiri. Tarigib wat Tarihib says in the book that the hadith is poor. Shawkani rah. Said, Ibn Jawazi Rah. It is said that there are many unknown rabbis in the tradition of this hadith. [74] Albania. The hadeeth is called the Da’eef. He called Salih ibn Qutan a mazhul, and his superior rabbis were also majhul. [75]

Another description has come, Aswad Rah. He said, ” Whenever I came to Abdullah bin Masud Radiullah Anhu at that time (after Maghrib), I found him in a state of prayer. When I asked him about this, he said,” It is better to worship this idle time, between Maghrib and Isha. ” [76]

Hi there. It has been said that scholars have made many comments about Jabir Az-Zufi in the Hadith charter. [77] Albania Road. The hadeeth is called the Da’eef. [78]

Hudhaifa Radiallahu ‘Anhu narrated, “He said,”My mother asked me, when was your turn in the service of the Prophet (peace be upon him)? Then I told him about my time from time to time. He took that time from me. I said to my mother: You will come to the Prophet’s court and pray to the Maghrib for him, and ask the Prophet to pray for me and for you. I came to the court of the Prophet (peace and blessings of Allaah be upon him) and prayed with him for Maghrib, he continued to pray after the Maghrib, and even prayed Isha till Isha. Then as he was going to a deserted place, I followed him. He heard my voice and asked, who? Huaifa? I said yes. He said, what do you need? May Allah forgive you and your mother. ” [79]

Although the hadeeth of RadiAllahu ‘is true; But this hadeeth cannot be proved by the aouabin prayer. Because the Prophet (peace and blessings of Allaah be upon him) then offered any null prayer after the obligatory prayer. Moreover, he did not pray only six rak’ats in such a long time; It may be more than that, by Rabbi’s words, it is understood that he was praying till Isha after the Maghrib. As a result, Huzaifa Radiullahu ‘Anhu and his mother did not have the opportunity to speak to the Prophet (।) at that time.

Abdul Karim bin Harris Rah. The Prophet (peace and blessings of Allaah be upon him) said, ” A mansion will be erected in Paradise for anyone who performs twelve rak’ats of prayer during the time of Maghrib. Then Umar Radiullah said, “Then we can pray more and increase our palace or house.” The Messenger of Allah (।) said, “Allah is Aksar or Afdal or Atiyab (Allah is the Great Giver, the Best Giver).” ” [80] Allama Albani RA. Said it is Mursal D’Eyf [81]

Some Shafi’is call the Auabin prayer the six rak’ats of prayer that were performed between Maghrib and Isha. It is also called Salatul Gaflah. Because people are busy with dinner, sleep preparation and other activities at this time. Ibn Munqadir and Abu Hazim Rah. The following says of the word of Allah, ” Their backside is separate from the bed. “[ Surah As-Saizdah, verse: 1 ] This is the prayer of Aouabin between Maghrib and Isha.” [82] However, in the tradition of this hadith, Ibn Lahi’ah is present, many have been called by him.

Second opinion: Salatul Auwabin is Salatud-duha or Chasht-Salat. The prayer begins about 5 minutes after sunrise and ends 5 minutes before Johor. About the time of this prayer, the Hadith has been narrated from Zayd ibn Arkham Radiallahu ‘anhu, he said, “The Messenger of Allah (।) went to the people of Cuba, and they were praying. He said that the time of prayer for the lovers of Allah is when the camels are heated on the legs of the cubs (that is, the soil gets hot). ” [83]

Narrated by Abu Hurairah Radiullahu Anhu , the Prophet (peace and blessings of Allaah be upon him) said, ” Only the Awab and those who return to Allah always give importance to Salat-duh. He also said that Salatud-duh is the prayer of Auwabin. ” [84]

Alma is Albany. He said, ” This hadith has rejected those who say that Auwabin Salaat , who offered six rak’ah prayers after the Maghrib. In fact, the name of these six rak’ats does not exist, and in fact there is no six raka’at prayers after the Maghrib. ” [85]

Third opinion: Salatul Auwabin refers to both the Salatud-duha and the Nafal Salat of the period between Maghrib and Isha. These ideas basically combine the two ideas. Mausu’a fiqiyyah in Kuwaitiyah states that the Salatul-Duha and the Salat between A Maghrib and Isha are called Salatul Au’abin. It is used for both prayers. [86]

 Fourth: Salatul Auwabin is the two rak’at prayers performed when returning home or leaving the tour. They put this hadith as a document, Usman ibn Abu Saudah narrates from the Prophet (peace and blessings of Allaah be upon him) in Marfu ‘, ” Salatul Abra is the Salatul Au’abin when you get out of the house and enter the house. ” [87]

So what about salatul aubain is saheeh?

We all know that worship is the Taoqifi, that is, what Allah and His Messenger (peace and blessings of Allaah be upon him) say and do as they say. It is not possible to increase or decrease anything by presenting a document with a weak and fake Hadith. From these discussions it is clear that there are four total opinions about Salatul Auabin.

The followers of the first opinion say that between the Maghrib and Isha, six, four or two rak’ats of prayer were recited. But in the context of each of the hadiths we have mentioned, they mention that their documents are all da’eef. Not a single Hadith can be found. Imam Tirmidhi. A hadith is narrated in this regard, in which Huzaifah went before Maghrib in the service of the Messenger of Allah (PBUH). They recited the Maghrib prayer with the Messenger of Allah (SAW) and waited till Isha. The Messenger of Allah (PBUH) was busy in Salat at that time. As a result, they could not negotiate and pray with the Messenger of Allah (।). But there is no mention in this Hadith that it was the prayer of Ayubin; On the contrary, we can say that it was the practice of the Prophet (peace and blessings of Allaah be upon him) that he performed nafal prayer.

Second-rate authorities have called Salatul Auwabin and Doha the same prayer. They also call the Chasht prayer aaubin. Originally, after the sunrise, he recited the prayer of Ayubin, which was called Chasht prayer. And if the camel’s baby is separated from its mother when the sun rises completely in the sky, then it is called duhr prayer.

On the other hand, those who consider both the Salat and the Duhr Salat of the period between the Maghrib and Isha to have no Auraabin prayer do not have any document in this Qur’an or the Hadith.

And the fourth-party document is contrary to the Hadith of Da’i’if and most Saheeh Hadith.

It is true that many Saheeh hadiths prove that the Salat that was performed from sunrise to sunset in the western sky, or to the east of Zohar, is called auwabin prayer. This is like most scholars. There is no rationale for implementing the Da’eef Hadith, even though the Hadith is found in the case of worship.

 

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