Tayseer al-Allam Sharh Umdah al-Ahkam
The Book of Salaat: Part One
1) The linguistic
definition is “du’a.”
Al ‘ Qadia said this is the saying of
most scholars of fiqh and Arabic language. Du’a means ‘supplication’. In Arabic language we usually refer to
something by what is included in it
2) The technical definition
in the shareeah is the ‘sayings and actions beginning with takbeer and ending
with tasleem along with intention’.
Salaat is a pillar of Islam. Prayer is the greatest after the Shahadah and
this is established in the Qur’an and the Sunnah. The Ijmaa says that the one denying this
pillar goes out of Islam.
There are many benefits to Salaat –
religious, worldly, health, social, political, systematic, regulating etc. This shows the wisdom of Allah when He made
the Salaat obligatory – it upholds that which is in this world and the
Hereafter. It is the foundation of this
life and the cause of happiness in the next life.
Salaat consists of:
obligatory acts,
nafl matters,
those actions which nullify it
preconditions.
1.tahara
(purification)
2.Performed
in the proper time – there are mawaqeet (set boundaries) of
Salaat.
THE TIMES OF THE
PRAYERS
Hadith 44.
In Al-Bukhari and
Muslim on the authority of Abi Umar Ashaibani (Sa’ad ibn Iyaas) said: “It has been reported to me by the one who
lives in that house (Abdullah Ibn Mas’ud) that: “I asked the Messenger of Allah
(saw), “Which deed is the dearest to Allah? “ He replied “To offer salaat at their early stated fixed
times”. I asked, “What is the next (in
goodness)?” He replied, “To participate
in Jihad in Allah’s Cause”. (Abdullah) added, “These were told to me by the
Messenger of Allah saw and if I had asked more he would have told me more. “
1. Salaat on time, parents
rights and jihad are after the existence of EMAAN. The essence of all deeds is emaan. Without it
its fruits have no value.
2. This question is really a question
about the physical deeds or bodily acts of obedience and this is understood by
the answers. It is not about acts of
obedience of the heart like emaan, love of and fear of Allah etc.
3. Actions are not of one degree in terms
of preference. There are different
levels determined by how close or beloved they are to Allah and the benefits
achieved. The question was asked in
order to give preference to these deeds. It is from one of Shaitans’ traps that
he tries to get the worshipper involved in the deeds less beloved to Allah and to divert him from the more rewardable
actions in Islam – (according to Ibn Kay’oom)
4. Deeds are preferable and have higher
status over others – specifically the
love of Allah of one thing over another
5. Affirmation and confirmation of “al-mohabba”
for Allah. Al Asmaa wa Sifaat are only based on the
Qur’an and the Sunnah. This Hadith
confirms “love” for Allah.
6. It is virtuous to ask regarding
knowledge to learn especially for the important things. We have gained great benefit from this
question
7. We may leave off asking regarding
something due to e.g. respect for the person, irritating him, making the
scholar sit for a long time etc
The Prophet was asked about the
superiority of deeds a number of times. He answered with an appropriate answer
for each occasion.
The Islamic deen is a deen, which
deals with the reality of the circumstances of the people in ruling and
regulations therefore the
superiority of some deeds, are based on this.
For everyone there is a deed beneficial to him.
Hadith
45.
Ayesha ra narrated : The believing women,
covered with their veiling sheets, used to attend the Fajr prayer with Allah’s
Messenger, and after fuinishing the Salaat (prayer) they would return to their
homes and nobody could recognise them because of the darkness.
Bukhari
Which time is preferable to pray Fajr?
a) Hanafi: when the
brightness of the dawn appeared in the sky, due to the Hadith “Pray Fajr when
it is light for the reward is greater” and this is a hasan and sahih Hadith
b) Jama’a: the majority including Malik, Ashafi and Ahmad say
when it is still dark outside due to the numerous authentic Hadith.
Their response to the previous groups
proof is that:
1. one of the intended meanings of that
Hadith is to assure that dawn is broken we should not hasten too much to
perform the Salaat
2. long recitation so when finished the
brightness is in the sky
1. It is commendable to perform Fajr in
the beginning of its time
2. The Hadith shows the permissibility of
women going to the masjid with the men as long as no mixing, covered etc
Narrated Jabir bin
Abdullah: the Prophet used to offer
Zohar prayer at midday (sun declining from its highest point) and the Asr at a
time when the sun was still and hot, the Maghrib was prayed after sunset (when
the sun was completely descended below the horizon) and the Eisha was prayed at
different times. When the Messenger saw
used to see the people gathered at the mosque he would pray the Eisha prayer
earlier but when the people were not very many he used to delay it. The morning prayer was prayed when it was still very dark. (the darkness at the end of the night)
Bukhari
General
Meaning
It is a clarification of the preferable
times of the performance for the prayers.
1. Zohr when sun declining from the zenith
2. Asr when the sun still white and bright
and when shadow is equal to its length
3. Maghrib when the setting of the sun the
disc is not visible
4. Eisha would be according to the
condition of the people. Quickly or
delayed to either a third or a half of the night if it was not a hardship on
the people
5. Fajr was at the beginning of its time
when the light of dawn mixes with the light of the night
These are
all the beginnings of the time for prayer with the exception of Eisha.
6. From this Hadith we see that it is
preferable to perform Zohr at its earliest time but Abu Huraira’s Hadith in
Muslim and Bukhari clarifies this:
The
Prophet saw said “The severity of heat is from the raging of the hellfire and
in very hot weather, Pray (Zuhr)n when it becomes cooler”
But in another Hadith when permission
was sought to delay the Zohr prayer permission was not given. We see from this that we must strike a
balance so that we do not fall into delaying the prayer too much.
1. Preferability of hastening to perform
the prayers at the beginning of their times except Eisha which is delayed
unless it is a hardship
2. Best thing for Eisha is to delay upto third
or half of the night unless a hardship on the majority
3. The imaan should consider the condition
of the people praying by reducing the difficulty but still ensuring the prayer
is complete and perfect. Making longer
recitation in those prayers where long unless difficulty
4. The Hadith is an evidence for the
darkness in early dawn in reference to time for Fajr. Proof against those who delay until just
before sunset
5. This Hadith is evidence that praying in
congregation is more important than performing Eisha in its time or any prayer in its early
time. Should look to the people being
able to pray in congregation especially
in reference to Eisha prayer
NOTE: The timings of the salaat which are being
discussed are based on authentic Sunnah – which are proofs backing what is said
in the Qur’an itself: “Verily salaat is at fixed times for the believers”
this is an indication that prayers are fixed.
Also in
Surah 17 verse 78: “Perform As-Salaat from
Narrated Sayyar bin
Salama: I along with my father went to Abu Burza al-Aslami and my father
asked, “How did the Prophet (saw) used
to pray the obligatory prayers?” Abu Burza said “The Prophet (saw) used to
offer the Zohar prayer which you 9people) call the first one, at
Bukhari
Important
points derived from the Hadith
1. The Hadith is a clarification of the
beginning times of the prayers and that the end of one prayer is the beginning
time for the next except for Fajr and Eisha depending on the difference of
opinion
2. The Hadith is a clarification that the
Prophet saw used to perform prayer at the beginning of the time except for Eisha which was delayed until one third or
one half of the night.
3. The Prophet saw preferred the Eisha
prayer to be delayed to the end of the preferred time with the consideration
that delaying the prayer would not be a hardship on the people.
4. It is disliked (makrooh) to sleep
before Eisha because one might miss the congregational prayer or sleep beyond
its preferred time.
5. It is makrooh to speak after Eisha
because might oversleep and miss the Fajr prayer in congregation. It is makrooh except for the purposes of
gaining or studying beneficial knowledge or attending to the matters of the community.
6. The statement “an-atama”
is an expression for Eisha prayer. It is disliked but the Hadith shows that
there is not an absolute prohibition in using this term. In another Hadith the
Prophet saw said “Do not let the Bedouins overcome you in the naming of your
salaats”
7. In another Hadith by Abu Huraira the
Prophet saw is reported to have said “If you only knew the benefits
contained in al-atama and Fajr you would come crawling”
8. The dawn prayer should be prayed at the
first break of dawn. The time should begin when still dark so that when
finished it is still dark enough to only be able to recognize the person
sitting next to you. And the Fajr salaat
is a long salaat – 60-100 ayats. It is superior to make long recitation in Fajr
salaat
9. It is expected that someone who is
asked regarding a matter should not be ashamed to say “I don’t know” because if
they say something regarding a thing ignorantly then they can become sinful as
they are speaking falsely against Allah. It is honorable to admit a lack of
knowledge regarding a particular thing –one should not enter blindly but be
humble and have enough humility not to step out of the boundaries of one’s knowledge
10. If it
is makrooh to stay up in useful talk then what of these people who are
doing unlawful things.
Ali repored: When it
was the day (of the Battle) of Ahzab, the Messenger of Allah said: May Allah
fill their graves and houses with fire, as they detained us and diverted us
from the middle prayer, till the sun set.
Muslim
Which prayer is the “middle prayer’ in
this Hadith with regards to?
It is reported that there are 17
different sayings regarding this but the correct opinion is clear from the
Hadith – that it is Asr
1. The salaat referred to is Asr – There are authentic Hadith in Bukhari and Muslim. Ali ra had thought that the middle prayer was
Fajr until he heard this Hadith. Asr is the best of
prayers and we are told to guard it.
2. This Hadith shows permissibility of
delaying the salaat from its time if unable to pray it. But
this Hadith probably took place before the command for the Salaat of
Kauf, which made it obligatory to observe the prayers even on the battlefield.
3. If forgotten or unmindful of prayer
then should pray it as soon as you are able.
4. We are allowed to supplicate against
oppressors to the same extent. Qisaas – where the punishment fits
the crime. We should be careful not to
go beyond it
5. Some scholars say that this Hadith is
proof that it is not acceptable to narrate generally but we should narrate
literally from the text
Narrated Ibn
Abbas: Once Allah’s messenger delayed
the Ishaa parayer to such an extent that the people slept and got up and slept
agin and got up again. Then Umar Ibn Al Kahttab stood up and reminded the
prophet of the prayer. ‘Ata said, ‘Ibn Abbas said “The Prophet came out as if I
am looking at him now, and water was trickling fromhis head and he was putting
his hand on hie head and then said, “Hadn’t I thought it hard for my followers,
I would have ordered them to offer salaat (Ishaa Prayer) at this time” I asked
Ata for further information, how the Prophet had kept his hand on his head as
he was told by Ibn Abbas. Ata seperated
his fingers slightly and put their tips on the side of the head, brought the
fingers downwards approximating them until the thumb touched the lobe of the
ear at the side of the face at the temple and towards the beard. He neither lowed nor hurried in this action
but he acted like that. The Prophet said,
“Hadn’t I thought it hard for my followers I would have ordered them to offer
salaat at this time”
Bukhari
Is it preferable to pray Eisha early or
late?
1. Early : the proof for this being that it was the normal habit of the prophet
except for two occasions. And those occasions were simply to clarify the
permissablity of delayingand not to show the preferability.
2. Late: The majority opinion. They cite authentic Hadith as
proof, such as the above hadith. The only reason the prophet saw did not delay
the prayer was due to the hardship upon the people but on the occasions that he did, he made it
clear that the proper time is to dealy it.
1. It is preferable to delay the prayer
because the nothing prevented the Prophet saw from praying at that time except
that it would be a hardship on the people
2. Hardship facilitates ease in the
Islamic Law : this is a general rule. “Mushaka tajeboo teyseer”
3. Sometimes the less preferable act is
preferable to the more preferable act in the light of the conditions of the
people if justified.
4.