Tayseer al-Allam Sharh Umdah al-Ahkam 

The Book of Salaat: Part One 

Salaat : Introduction 

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.

 

Preconditions to salaat include:

1.tahara (purification)

2.Performed in the proper time – there are mawaqeet (set boundaries) of

Salaat.

 

THE TIMES OF THE PRAYERS

 

 

 

Important Points Derived from the Hadith

 

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

 

Extra Point

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.

 

 

 

IKHTILAAF

 

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

 

Important Points derived from the Hadith

 

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

 

 

 

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.

 

 

 

Important Points Derived from the Hadith

 

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 midday until the darkness of the night and recite the Qur’an in the early dawn..”

 

 

 

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.

 

 

 

IKHTILAAF

 

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

 

 

 

Important Points Derived from the Hadith

 

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

 

 

 

 

IKHTILAAF

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.

 

 

Important points derived from the hadith

 

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.       The Hadith is an indication of the completeness of the compassion and mercy shown by Allah and the Prophet saw to the Ummah. Should always consider the people under us.

5.       Women and children used to attend the prayer in congregation

6.       Umar’s confidence in the Prophet saw is evident.  It was from the good character of the prophet saw that he would not reprimand Umar for calling out to him regarding the prayer

7.       It is an indication that younger people or lesser people can bring an important matter to elder’s attention in order to achieve benefit as the elder may have been umindful or have forgotten.

 

 

 

 

 

 

 

 

 

 

 

 

 

SOME OF THE DETESTABLE THINGS IN PRAYER

 

 

NOTE:

 

Makrooh:

An act which is rewardable if one avoids it but not sinful if one does it -

distasteful

Mustahab:

An act which is rewardable if one does it but not sinful if one does not do it -Commendable

 

The things which are makrooh in salaat cause  the prayer to be less than perfect and decrease the reward achieved but these things do NOT invalidate the salaat

 

 

 

 

 

Important points derived from the Hadith

 

1.       Food and drink, should be taken before the salaat unless the time of the prayer will escape from you.

2.       The apparent meaning of the Hadith is that you should take food regardless if you are in need of the food and drink or not.  The Hadith does not make a distinction but some scholars (the majority) make this exemption  for praying in congregation only for one who is hungry. The reason is that a hungry person would not be able to concentrate on his prayer.

3.       A person who is presented with food at the time of prayer has a legitamate excuse to miss the congregational salaat

4.       Kashoo is required in salaat and leaving off thoughts of the duniya.

 

 

 

General Meaning

This Hadith has the same meaning as the previous Hadith.  Kashoo is needed for salaat and   this cannot be achieved unless the person becomes removed from the thoughts of the duniya. The Legislator has prohibited prayer in these situations.

 

 

IKHTILAAF

Is the Prayer correct and valid in the presence of these situations?

 

1.       Prayer is NOT accepted or correct in the presence of these two factors.  Bartillah – the literalists say it is – INVALID.  Ibn Taymiyyah said this is in the case of the one who is desperate need of both.

 

2.       The majority opinion is that the prayer is VALID. The prayer is sahih but it is makrooh (less than peerfect) to go when in this condition. The negation is of completeness not of validation in the salaat.

 

 

Important points derived from the Hadith

 

1.       It is makrooh to perform salaat at the time of food served or in need of the toilet except that the end of time for prayer would be finished.

2.       Kushooh is a requirement for a person in prayer

3.       It is a requirement for a person to keep oneself far away from occupation of the duniya matters in the prayer

4.       These things, food, drink, defecation and urination are all legitimate excuses to avoid   congregational prayer as long as it is not a regular occurrence.

5.       One should know this ruling is NOT giving right to the human being over the rights of  Allah swt but rather it is a way of protecting ad preserving the rights of Allah.

6.       Some scholars define kushoo as fear of Allah by the body and inner consciousness and also tranquility

 

Extra Point:

The scholars said that salaat is communion with Allah so if your mind is somewhere else what kind of communion do you have? There is Ijmaa that a person does not get anything – reward or credit except for that which is done consciously.

 

Albani has authenticated the following Hadith as sahih:

 

 

We must have taqwa otherwise the value of the prayer is decreased.

 

 

 

TIMES OF PROHIBITION OF PRAYER

 

Introduction

There are three times of prohibition and the reasons for it are to keep far from the imitation of the disbelievers as the following were their times of worship of their false gods

1.       After Fajr prayer until the sun has risen a spears head over the horizon

2.       After Asr until sunset

3.       When the sun reaches zenith until it begins to descend

 

 

 

 

 

 

 

 

 

 

 

General Meaning

Prayer is prohibited after dawn until the sun rises approximately 3 metres over the horizon and after Asr until sunset. This is because it would resemble the pagans who used to worship their gods at these two times and the Prophet said “Whosoever imitates a people is from them”

 

 

Important Points Derived from the Hadith

 

1.       The Hadith shows the prohibition for performing voluntary prayers after Fajr and after Asr

2.       The specific times of prohibition are after Fajr upto sunrise an after Asr until sunset

3.       The reason is for fear of imitating the kuffar.  From this we can understand that we should not imitate them in other things either.

 

 

IKHTILAAF

 

A. Is it makrooh or mubaah (allowed) to pray at these times?

 

1.       Makrooh:   the majority hold this view. Their proofs being the preceding

Hadith

2.       Mubaah:     the literalists hold this view saying that the Hadith cited by the

majority have been abrogated

 

BUT

We can understand from the later Hadith that if praying at these times was allowed then it was for a particular circumstance.  Cannot simply disregard these Hadith – the general rule must stand.  For example the specific circumstance in the later Hadith may have been that a person had forgotten to pray so had to pray in the forbidden time because that was when he remembered.

 

 

 

B. Which prayers are prohibited

 

1. The majority opinion including the Hanbali, Maliki and Hanafi schools say ALL voluntary prayers except the two rakats of tawaaf, which has a specific Hadith relating to it.
2. Shafi and Ahmad say the prayer prohibited are those pure voluntary prayers that have NO reason for them whatsoever.

 

The second opinion is a combination of both evidences

 

 

 

C. When does the prohibition start for the morning prohibition?

 

1. Hanafi hold opinion break of dawn. This is also one of the opinions of the Hanbali based on a Hadith in sunan which states “after dawn do not pray except the two raqats of sunnah prayer”
2. The second opinion is from the performance of Fajr after which there are no more voluntary prayers.  Those Hadith from the break of dawn are considered to be weak but they are considered authentic if taken as a group as there is so many of them.

 

 

 

 

 

 

 

 

 

 

 

MAKING UP THE MISSED PRAYERS AND THEIR ORDER

 

 

Important points derived from this hadith

 

1.       The obligation of making up the missed obligatory prayer.  The prayer which has been missed can be made up in congregation

2.       The prayer in this hadith ahs NOT been missed due to forgetfulness but due to inability to pray it.  This event happened before the legislation of the Kawf prayer.

3.       This hadith is a proof that the prayer which ahs been missed has precedence over the due prayer (unless, according to some scholars, the due prayer will pass you by).

4.       The permissaility of making supplication against the oppressors as shown when Umar cursed the pagans and the Porophet saw did not reprmand or correct him  therefore indicating permissabiklty of such.

5.       Trying to ease pain and axiety of the one on whom hardhip or trial has befallen. The Prophet saw eased the mind of Umar by telling himthat he himself had not even prayed the Asr prayer and at least Umar ahd prayed it.

6.       The hadith indicates the permissability ofmaking an oath even if not rewuired to do so.  The Prophet said “By Allah!” it is used sometimes to enhance the truthfulness of a statement. (We should try not to do this too much as in another authentic hadith it is narrated that the Prophet saw said that incresed making of oaths is one of the signs of a hypocrite.)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

THE SUPERIORITY OF THE PRAYER PERFORMED IN CONGREGATION AND ITS OBLIGATION

 

 

 

 

Important Points Derived from the Hadith

 

1.       It is a clarification of the excellence of the prayer one performs in congregation

2.       The reward of one who rpays alone is very little in comparison to the one who prays in congregation

3.       There is a great difference between the reward of the two prayers

4.       The prayer of one who prays alone has credit and is valid even thoguh the person missed praying in congregation. This is shown by the words used in the hadith of “afthal”  which means “better than” So there is excelelnce in both prayers but one exceeds the other.  This is in refernce to the one who has NO legitamate excuse for praying alon. The one who has a legitimate excuse has full credit of the congregational prayer.

 

 

Important Points Derived from the Hadith

 

1.    The excellence of Salaat in congregation in the Masjid. The reward is multiplied so no matter how manypeople pray, the perso gets the reward.  (Some hadith indicate that the larger the congregation, the more the reward)

2.    There is a defect in the prayer (not perfect/complete) for the one who prays alone.  But it is still VALID.  It is just not as rewardable.

3.    Being in congregation is NOT a precondition for acceptance of the prayer.

4.    The rewards outlinedin this hadith are to be expected if two conditions are met:

·         One makes wudu well

·         leave for salaat with the niyaa for that purpose.

5.    The reward for one waiting for the salaat is the same as the reward for the one who is actually in prayer.

 

 

 

 

 

Surah Nisa 4:142

“Verily the hypocrites seek to deceive Allah,but it is He who deceives them.  And when they stand up for As-Salaat (the prayer), they stand with laziness and to be seen of men and they do not remember Allah but little.”

 

IKHTILAAF

Is Salaat in congregation a fard?

 

1.                   One group from the Hanafi, Shafi and Maliki: SUNNAH MUAKKADAH – that it was a Sunnah performed consistently by the Prophet saw

Proof: they use the hadith 55 where it states that the prayer in congregation is 27 time better than that alone. It was a Sunnah that was done all the time but it is NOT a fard or a Sharth

 

2.                   Another group from the Hanafi, Shafee and Maliki: FARD KUFAYAH – that as long as some in the community do the action, then the rest of the community is discharged of the duty and there is no blame on them.

Proof: This group uses the same evidence to supprt their view as the third group that the Prophet saw threatened to burn down the hosues of the ones who did not pray in congregation. Therefore they conclude that it is legislated that one should make war on those who do not attend the congregational prayer.

 

3.                   Imam Ahmed and the people of hadith: FARD AYN – that it is a fard on every individual who is male, sane, adut, resident  and they MUST perform salaat in congregation

Proof: This group says that the hadith regarding burning the houses of the hypocrites shows that the prayer in congregation is on ALL the community not just some of them.

There is also thehadith of the blind man who asked for permission to pray at home because he had no guide and he lived far from the mosque. The Prophet agreed to his request but then called him back and asked him if he could hear the adhaan. When the blind man affirmed he could, the Prophet saw ordered him to come to the mosque even though he had difficulty doing so. If this is true for a blindman who may have had a legitamate excuse for not attending prayer in congregation then what about the able bodied community?

Also, Salaat ul Kawf- even in war, one should pray in congregation  therefore peace times should be better and easier to pray in congregation.

 

4.                   Literalists (Dhariyah): SHARTH – that salaat in congregation is a precondition to the salaat therefore praying outside of congregation invalidates your salaat

Proof: This group cites the hadith related in the Sunan of Majah on the authority of Ibn Abbas that the Prophet saw said: Whoever hears the call of the Adhaan and does not cometo the musjid for congregational prayer, then that person has NO prayer” except the one who has an excuse.

By this they say praying in congregation is a precondition to having your salaat accepted.  Other scholars critisised this hadith as not being authentic but it can be attributed to the prophet saw and has been authenticated by Albani.

 

Praying in congregation is Fard Ayn but it is NOT a Precondition to acceptance of the prayer

 

 

 

 

 Important Points Derived from the Hadith

 

1.    Salaat in congregation is obligatory on males who have reached adulthood. It is Fard Ayn (Ikhtilaaf on this point)

2.    Whoever did not come to the prayer without a legal proof is sinfuland deserves to be punished although Allah may forgive them if He wills.

3.    Repulsing that which is harmful takes precedence over trying to attain a beneficial thing

This is a general rule. The Prophet saw was willing to leave off the benefit of congregational prayer to deal with those who did not attend the prayer.

4.    It was not the intention of the hypocrites to attain Allah’s pleasure but to be seen by men. Those prayer therfore where thay could not be seen were difficult for the hypocrites to attend.  This is the reasoning of why the hypocrites found it difficult according to some scholars.

5.    The difficulty of these two prayers on the hypocrites was not in performing the prayers but in performing the prayers in the mosque.  The enjoyment of their sleep made it difficult for them to attend prayers where their attendance or lack of it would not be witnessed or noticed.  These are the factors which made it difficult for the hypocrites to attend the congregational prayers at these two times.

 

WOMEN ATTENDNG (THE CONGREGATIONAL PRAYERS) IN THE MASJIDS