#470: The Explanation of Certain Nawāfīl Prayers

QUESTION

” Salamualaikum, my name is mansur Pls am asking this personal question? Are all this salat true cause I have never had of some”

ANSWER

Wa alaykum Salām Warahmatullāh Wabarakātuh.
Alhamdulillāh, malam Mansūr you are welcome.

As for Salātu Al-Awwābīn, then according to the majority position, it is the same as Salātu Ad-Duhā, The Rasūl – salallāhu alayhi wasallam – said:

صلاة الأوابين إذا رمضت الفصال
“Salātu Al-Awwābīn is just when the baby camel just begin to feel the heat of the sun”
This was recorded by Imām Muslim in his Sahīh.

And in another Hadīth, he – salallāhu alayhi wasallam – said:

: “لا يحافظ على صلاة الضحى إلا أواب، وهي صلاة الأوابين
“Nobody safeguards the Salātu Ad-Duhā but the Awwāb, and it is the Salāt of the Awwābīn”
Recorded by Ibn Khuzaymah and Al-Hākim and was graded as Hasan.

The Ulamā explained that the Salāt Ad-Duhā that is done when the sun had started becoming hot, but before it reaches the zenith is the one referred to here as the Awwābīn.

Though some Ulamā say it is the nawāfil after Maghrib, this position is very weak.
Bārakallāhu fīkum.

As for Salāt Al-Wudhū, The Ulamā refer to it as ‘Raka’atay Al-Wudhū’

The Rasūl – salallāhu alayhi wasallam – promised Jannah and forgiveness for the one who does it with full sincerity.
He said:

(مَا مِنْ أَحَدٍ يَتَوَضَّأُ فَيُحْسِنُ الْوُضُوءَ وَيُصَلِّي رَكْعَتَيْنِ يُقْبِل بِقَلْبِهِ وَوَجْهِهِ عَلَيْهِمَا إِلاَّ وَجَبَتْ لَهُ الْجَنَّةُ)
“There is no one that makes his Wudhū and perfects it, and then observes two raka’āt putting into them both his full heart and focus, in sincerity except that Jannah becomes obligatory for him”
This is recorded by Imām Muslim in the Sahih.

The emphasis is with his heart and focus fully immersed into both Wudhū and Salāt, And in another Hadīth, he – salallāhu alayhi wasallam – said:

مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا ثُمَّ قَامَ فَرَكَعَ رَكْعَتَيْنِ لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
“Whosoever makes a Wudhū in likeness with this Wudhū of mine and then makes two raka’āt in which he did not think of anything, his past sins will be forgiven for him”
This Hadīth is recorded by both Imām Al-Bukhāri and Imām Muslim.

Al-Hāfidh Ibn Hajar said:
“In this Hadīth is the recommendation of making two raka’āt after Wudhū”

As for Tahiyyatu Al-Masjid upon its entering, The Rasūl – salallāhu alayhi wasallam – said:

إِذَا دَخَلَ أَحَدُكُمْ الْمَسْجِدَ فَلَا يَجْلِسْ حَتَّى يُصَلِّيَ رَكْعَتَيْنِ
“If any of you enters the Masjid, then let him not sit down until he has observed two raka’āt”
This Hadīth is recorded from Abū Qatādah – radiyallāhu ‘anhu – by both Imām Al-Bukhāri and Muslim in the Sahīhayn.

The majority of the Ulamā consider it Sunnah.

As for Salāt As-Safar which is a two raka’āt just before travelling, then there is nothing authentically reported on it from the Rasūl – salallāhu alayhi wasallam, Rather, a weak Hadīth has been reported in which he said:

ما خلف عبد على أهله أفضل من ركعتين يركعهما عندهم حين يريد السفر
“A servant has not left behind him for his family whenever he is about to travel anything better than two raka’āt”
This is recorded by Ibn Abī Shaybah in the Musannif.

Despite this, some of the Ulamā mentioned the goodness in doing it due to the generality of the goodness of raka’atayn before leaving the house as it came in a Hadīth that was graded sound by some Ulamā and weak by others. He – salallāhu alayhi wasallam – said:

إذا خرجت من منزلك فصل ركعتين يمنعانك من مخرج السوء، وإذا دخلت إلى منزلك فصل ركعتين يمنعانك من مدخل السوء
“Whenever you leave your house, observe two raka’āt that protects you from evil going out, and whenever you return to your house, observe two raka’āt that protects you from an evil entering.”

As stated, one of its narrators is weak according to many of the Muhaddithūn, And it was recorded by Imām Al-Bazzār in his collection.

As for Salātu Ash-Shurūq, then it is the same as Salātu Ad-Duhā if it is observed very early after the sun’s rising, such as this time.

As for Salātu At-Tawbah, then we have referred to its recommendation in the course of explaining Salātu Al-Wudhū.

As for Salātu Al-Istikhārah, then it has been recorded in the Sahīhayn from Jābir Ibn ‘Abdillah.

As for Salātu At-Tasbīh, then the Ulamā differed about its establishment. Some of the Ulamā considered it sound and based their argument on a Hadīth that was declared weak by some of the Muhaddithūn.

And argued that the weakness in the Hadīth is strengthened by other collaborating Ahādith.

There is a treatise we are currently writing that examines the position of both schools of the Ulamā on this Matter and closes on that which is stronger, we ask Allāh to ease its completion and posting.

As for Salātu Al-Hājah, then there is a Hadīth recorded by Ibn Mājah and At-Tirmidhī from ‘Abdullah Ibn Abī ‘Awfā – radiyallāhu ‘anhu – that refers to this Salāt, The Ulamā differed in their consideration of this Salāt based on their difference of ruling on this Hadīth, While some of them considered this Hadīth to be weak due to the presence of Fā’id Ibn ‘Abdurrahmān Al-Kūfī who narrated from Ibn Abī ‘Awfā, He is generally believed to be a weak narrator.

Bārakallāhu fīkum
Jazākumullāhu Khayran.

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