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Wednesday 22 April 2015
Saturday 4 April 2015
Concept of Bidah in Islam
Concept
of Bidah in Islam:-
Bid'ah is a word that has been misused so often today, that it's definition needs to be explained clearly.
Definition of Bid'ah
Bid'ah, literally means innovation. In special terms it means carrying out actions which displease Allah ta`ala and his messenger.
[Tirmizi chapter Il]
Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah Say'iah and Bid'ah Hasana. If a new thing opposes the Qur’an and Sunnah then it is Say'iah, but if it is not against the Shari'ah then it is Hasanah.
(Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee).
Imam Nawawi writes that there are certain types of Bid’ah. Two of them are Bid’ah Sayyiah and Bid’ah Hasanah. Bid’ah sayyiah is a Bid’ah that opposes the Qur’an and sunnah and Bidah Hasanah is a Bid’ah that is not against the Qur’an or Sunnah. For example:
To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc.
[Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi]
Hafidhh ibn Rajjab defines bida to mean new things that have no basis in the Qur'an or Sunnah. If a new practice has evidence from the Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah Logaviyya (linguistic).
(Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab).
Hafidhh Asqalani writes if a new thing is against Islam, it will be bad. If it is not against Islam, it will be hasanah (Good).
(Fathul Bari chap on Taravi by Hafidhh Asqalani).
Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some scholars say that there are two kinds of bid'ah, that one is good and one is bad. If a new thing has origin in the Qur'an and Sunnah it will be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only the word bid'ah will be used on the new things. Like, the Qur'an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar's time but these two things have an origin in the Sunnah. Therefore, it will be called bid'ah verbally.
(Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya).
From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur'an and Sunnah, that will be called bad bid'ah, or a reprehensible innovation.
Definition of BID'AH SAYYIAH
Bid'ah say'iah is a new thing, introduced to and made part of the Deen (Islam) that has no origin what so ever from the Qur'an or the Sunnah of Rasoolallah [May Allah bless Him and grant Him peace]
Imam Bukhari and Imam Muslim write that there was some companions talking and the Prophet was listening. One of them said: 'I will make prayers (Salaah) all night long.' The second said: 'I will fast (sawm) all the time.' The third said: 'I will never marry.' When our Prophet [May Allah bless Him and grant Him peace]heard them say this he said: 'I am the most God conscious of Allah (Ta`ala) than any of you. I pray (Salaah,) I fast (sawm) as well, and I do marry woman too. And who so turns his face from my Sunnah, cannot be of my Ummah'.
[Mishkat Muslim, Bukhari chapter Ihtisam]
The reason why our Prophet [May Allah bless Him and grant Him peace]stopped them from doing what they wanted to do was because it was against Sunnah(his way). What ever we do which is against the way of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a Bid'ah Say'iah.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the Day of Judgement, some people will come to me when I will be standing by Haudh-e-Kauser (Well). They will be grabbed and taken towards the Hellfire. I shall say: "These are my people" but in reply I will be told: "These are the people who introduced innovations after you, so they are unbelievers."
[Bukhari & Muslim, Kitaab-ul-Haudh]
From the above Hadith we learn of the innovations from which we have been warned. Such innovations that make a person Murtad (a non believer.) A few examples of innovations, which cause a person to become Murtad:- A person claiming to be a Prophet, deny giving Zakaat. Perform Haj at a place other than the Ka'ba, or to introduce any other new belief which is in opposition to Qur'an or Ahadith.
A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who replied: I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny) [Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah]
The above narration emphasises the fact that Bid'ah is to hold such an Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e. to become Qadriyyah, Jabriyya etc.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every innovation leads astray and every creator of the astray goes in the Fire."
[Muslim chapter Al-jumah]
An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who writes: 'The one who denies the punishment of the grave is an innovater'.
[Kitaab-ur-Rooh chap10]
PROOF OF BID'AH HASANA
Allah Ta'ala says in the Holy Qur'an:
"And we ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they innovated for themselves which we did not prescribe for them"
Surah Al Hadeed, verse 27"
This verse points out that when something new is invented to please Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for it. Those who do not fulfil the requirements then Allah Ta'ala will not reward them.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "The person who introduced a good thing in Islam, shall obtain the reward for it and also the reward for those who adopt it. As for the one who introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment for introducing it and also for those who adopt it, will also be punished."
(Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven).
This Hadith gives proof of the fact that it is permissible to introduce a good act in Islam, also it gives permission to follow that deed with the intention of reward.
Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced new things in Islam that the Messenger of Allah himself had not done, and our Prophet [May Allah bless Him and grant Him peace]did not stop them. If by doing something new without the permission of our Prophet [May Allah bless Him and grant Him peace]was Bid'ah then these people would not have done so. Yes it was important for them to remember that, not to start some thing new which would be against our Prophet [May Allah bless Him and grant Him peace] sunnah in any way.
There are many examples, but for the moment we shall highlight two:
Our Prophet [May Allah bless Him and grant Him peace] asked Bilal radiAllahu unho "What do you practice that from which you look forward to a lot of reward from Allah Subha Nahu Wata’ala. The reason being I heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho replaid: "Whenever I do Ablution (Wudhu,) after it I always say a Prayer (Nafil Salaah")
["Bukhari, Kitab Tahajud"]
This new practice that Bilal RadiAllaho unho started by himself was so much accepted by Allah Ta`ala that our Prophet [May Allah bless Him and grant Him peace] heard his foot steps in paradise.
Ibn Hajr writes in his commentary to worship at a set time is permissible.
[Fathul bari by Hafidhh Asqalani]
2) In a Masjid in Quba an Imam used to lead congregation prayers in every rakat (cycle) after reciting Surah Al Fatiha and a verse of the Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May Allah bless Him and grant Him peace] asked him: 'Why do you do this? He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah bless Him and grant Him peace] said: 'This love will take you towards paradise'. [Bukhari Kitab as Salaah]
Our Prophet [May Allah bless Him and grant Him peace] did not stop either of these two companions, but instead gave them inspiration of the glad tidings they were going to receive.
Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that congregational Taravi prayer should be offered together. When the people started this and Umar saw this he said This is a good bid'ah. [Bukhari Kitab-us Taraweeh]
Umar RadiAllaho unho ordered the people to offer congregational prayers of Taraweeh, and called this “Bid'ah Hasana.” From this we can prove two things.
1) After our Prophet [May Allah bless Him and grant Him peace] any new thing that was initiated and was not against his sunnah or the Qur'an is called Bid'ah Hasana.
2) To start something new in Islam, which is not already there and does not affect the sunnah then this will be the Sunnah of Umar radiAllaho unho.
This Hadith supports the fact that if a new thing does not oppose the Qur'an or Ahadith then it is a Bid'ah Hasana.
During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected". Abu Bakr RadhiAllahu anhu replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar RadhiAllahu anhu replied: "By Allah this is a good thing." Umar RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected."
(Bukhari in Kitaab Fadhaa il-ul-Qur'an).
The above Hadith goes a long way in proving that the introduction of a good thing (which was not an action of Rasoolallah Sallallahu' alaihi wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een.
During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven different types of Qir'aat (recitation techniques) were used to recite the Qur'an. But Uthman RadhiAllahu anhu united the people to one type of Qirat. This was a thing not done by the Prophet SallAllahu alaihi wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman RadhiAllahu anhu.
['Bukhari in Fadhaa il-ul-Qur'an']
Some examples of Bid'ah Hasana.
Punctuation in the Qur'an
Names of Surahs written in the Qur'an
Mihrabs in the Masjid
Minarets of Masjid
Taqleed of the four schools of Fiqh
Fixing congregational prayer times with the clock times
These are all Bid'ah Hasana and have been accepted by the whole of the Ummah.
In the Haramian (Makkah and Madina) they celebrate on the 27th of Ramadan “Lai latul qader”, it is not establishd in Hadith. Is there any set date for Lai latul Qadar or even to congregate for hours on end? To give the Ka'aba a bath twice in a year is not mentioned in the Qur’an.
So why do all these Muslims from the whole world join them in prayer there. In what Hadith does this say that to recite the whole of the Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan?
In which Hadith does it say that Bukhari is the next book after the Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant Him peace] companions say this?
In Saudi Arabia they do celebrate their National day. They hang the picture of the King every where even on the Riyals where does this derive from? So then it would be right to say that to assent that Bukhari is the second Heighest book (kitab) after the Qur'an is Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal, which companions of our Prophet Salalla ho alhi wasallam started this. So this means that this is also Bid'ah?
Our Prophet [May Allah bless Him and grant Him peace] and his Companions used to call Saudi Arabia “Jaziratul Arab” but the present Government has taken that name out and changed it to Saudi Arabia.
These are some new actions done by the Sihaba and the pious which were not counted as Bidah
Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his hand on the grave of a person who had just died and then supplicate to Allah". He also says: "There were some people from amongst the Salaf who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa sallam) without performing wudhu (ablution)".
[Ibn Taimiyyah in Al-Tawasul page 90]
Hafidhh Ibn Taimiyyah did not refer to the above as innovations even though both acts are not evident from the life of (Rasoolallah Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This clearly proves that the Salaf believed that it was permitted to do something which did not oppose the Qur'an and Sunnah of the Messenger (Sallallahu'alaihi wa sallam)
It is in this same book of Hafidhh Ibn Taimiyyah where it mentions many other cases where the Sahaba started things that were not present during the time of (RasoolAllah Sallallahu' alaihi wa sallam)
A few examples of these are:
Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck during wudhu. Umar radhiAllahu anhu would put water in his eyes and do masah of the ears, Abdullah Ibn Umar radhiAllahu considered it virtuous to walk along the same routes which the Prophet [May Allah bless Him and grant Him peace] used in his lifetime also to stop where the Prophet [May Allah bless Him and grant Him peace] stopped, and to perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam) performed it. Abdullah Ibn Umar would also touch with his hands the places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain Baraka (blessings).
[Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah]
All of this is evidence in support of the fact it is permitted to do something not done by the Prophet [May Allah bless Him and grant Him peace] so long as it does not oppose the Sunnah and is intended for reward alone. As this was the practice of the Sahaba radhiAllahu anhum.
The objection, which could arise, is that: 'The Companions had the authority to start something new but we do not.'
Firstly: Not all the things mentioned earlier were started by the Companions.
Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May Allah bless Him and grant Him peace] no one has the right to introduce anything new to the Deen (Religion) and then call it Sunnah, the Khulafa Rashideen followed the Sunnah, therefore their way is called the way of the Prophet [May Allah bless Him and grant Him peace]. Wajib is only what Allah has made Wajib and Haraam is only that which Allah and his Messenger has forbidden, the authority of classifying Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is with the Prophet [May Allah bless Him and grant Him peace] alone. No others have such authority". He continues by saying, "The majority of Scholars do not consider the (above) practice of Abdullah Ibn Umar to be permitted" ["Hafidhh Ibn Taimiyyah]
[Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah]
According to Hafidhh Ibn Taymiyyahs statement we can see that the sunnah can only be something that was practised by the Prophet not by anyone else. Some people consider something to be Bid’ah, which was not practised by the Prophet, or His Companions. According to the above statement they cannot say this as the Prophet [May Allah bless him and grant him peace] only had such Authority to do so.
In the following pages we will discuss some of the issues, which are considered as ‘Bidah’ by some of the Muslims.
[sourse-http://www.alahazrat.net/islam/concept-of-bidah-in-islam.php]
Concept of Bidah in Islam:- |
Bid'ah is a word that has been misused so often today, that it's definition needs to be explained clearly.
Definition of Bid'ah
Bid'ah, literally means innovation. In special terms it means carrying out actions which displease Allah ta`ala and his messenger. [Tirmizi chapter Il] Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah Say'iah and Bid'ah Hasana. If a new thing opposes the Qur’an and Sunnah then it is Say'iah, but if it is not against the Shari'ah then it is Hasanah. (Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee). Imam Nawawi writes that there are certain types of Bid’ah. Two of them are Bid’ah Sayyiah and Bid’ah Hasanah. Bid’ah sayyiah is a Bid’ah that opposes the Qur’an and sunnah and Bidah Hasanah is a Bid’ah that is not against the Qur’an or Sunnah. For example: To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc. [Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi] Hafidhh ibn Rajjab defines bida to mean new things that have no basis in the Qur'an or Sunnah. If a new practice has evidence from the Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah Logaviyya (linguistic). (Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab). Hafidhh Asqalani writes if a new thing is against Islam, it will be bad. If it is not against Islam, it will be hasanah (Good). (Fathul Bari chap on Taravi by Hafidhh Asqalani). Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some scholars say that there are two kinds of bid'ah, that one is good and one is bad. If a new thing has origin in the Qur'an and Sunnah it will be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only the word bid'ah will be used on the new things. Like, the Qur'an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar's time but these two things have an origin in the Sunnah. Therefore, it will be called bid'ah verbally. (Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya). From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur'an and Sunnah, that will be called bad bid'ah, or a reprehensible innovation.
Definition of BID'AH SAYYIAH
Bid'ah say'iah is a new thing, introduced to and made part of the Deen (Islam) that has no origin what so ever from the Qur'an or the Sunnah of Rasoolallah [May Allah bless Him and grant Him peace]
Imam Bukhari and Imam Muslim write that there was some companions talking and the Prophet was listening. One of them said: 'I will make prayers (Salaah) all night long.' The second said: 'I will fast (sawm) all the time.' The third said: 'I will never marry.' When our Prophet [May Allah bless Him and grant Him peace]heard them say this he said: 'I am the most God conscious of Allah (Ta`ala) than any of you. I pray (Salaah,) I fast (sawm) as well, and I do marry woman too. And who so turns his face from my Sunnah, cannot be of my Ummah'. [Mishkat Muslim, Bukhari chapter Ihtisam] The reason why our Prophet [May Allah bless Him and grant Him peace]stopped them from doing what they wanted to do was because it was against Sunnah(his way). What ever we do which is against the way of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a Bid'ah Say'iah. RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the Day of Judgement, some people will come to me when I will be standing by Haudh-e-Kauser (Well). They will be grabbed and taken towards the Hellfire. I shall say: "These are my people" but in reply I will be told: "These are the people who introduced innovations after you, so they are unbelievers." [Bukhari & Muslim, Kitaab-ul-Haudh] From the above Hadith we learn of the innovations from which we have been warned. Such innovations that make a person Murtad (a non believer.) A few examples of innovations, which cause a person to become Murtad:- A person claiming to be a Prophet, deny giving Zakaat. Perform Haj at a place other than the Ka'ba, or to introduce any other new belief which is in opposition to Qur'an or Ahadith. A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who replied: I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny) [Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah] The above narration emphasises the fact that Bid'ah is to hold such an Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e. to become Qadriyyah, Jabriyya etc. RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every innovation leads astray and every creator of the astray goes in the Fire." [Muslim chapter Al-jumah] An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who writes: 'The one who denies the punishment of the grave is an innovater'. [Kitaab-ur-Rooh chap10]
PROOF OF BID'AH HASANA
Allah Ta'ala says in the Holy Qur'an:
"And we ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they innovated for themselves which we did not prescribe for them" Surah Al Hadeed, verse 27" This verse points out that when something new is invented to please Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for it. Those who do not fulfil the requirements then Allah Ta'ala will not reward them. RasoolAllah [May Allah bless Him and grant Him peace] stated: "The person who introduced a good thing in Islam, shall obtain the reward for it and also the reward for those who adopt it. As for the one who introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment for introducing it and also for those who adopt it, will also be punished." (Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven). This Hadith gives proof of the fact that it is permissible to introduce a good act in Islam, also it gives permission to follow that deed with the intention of reward. Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced new things in Islam that the Messenger of Allah himself had not done, and our Prophet [May Allah bless Him and grant Him peace]did not stop them. If by doing something new without the permission of our Prophet [May Allah bless Him and grant Him peace]was Bid'ah then these people would not have done so. Yes it was important for them to remember that, not to start some thing new which would be against our Prophet [May Allah bless Him and grant Him peace] sunnah in any way. There are many examples, but for the moment we shall highlight two: Our Prophet [May Allah bless Him and grant Him peace] asked Bilal radiAllahu unho "What do you practice that from which you look forward to a lot of reward from Allah Subha Nahu Wata’ala. The reason being I heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho replaid: "Whenever I do Ablution (Wudhu,) after it I always say a Prayer (Nafil Salaah") ["Bukhari, Kitab Tahajud"] This new practice that Bilal RadiAllaho unho started by himself was so much accepted by Allah Ta`ala that our Prophet [May Allah bless Him and grant Him peace] heard his foot steps in paradise. Ibn Hajr writes in his commentary to worship at a set time is permissible. [Fathul bari by Hafidhh Asqalani] 2) In a Masjid in Quba an Imam used to lead congregation prayers in every rakat (cycle) after reciting Surah Al Fatiha and a verse of the Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May Allah bless Him and grant Him peace] asked him: 'Why do you do this? He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah bless Him and grant Him peace] said: 'This love will take you towards paradise'. [Bukhari Kitab as Salaah] Our Prophet [May Allah bless Him and grant Him peace] did not stop either of these two companions, but instead gave them inspiration of the glad tidings they were going to receive. Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that congregational Taravi prayer should be offered together. When the people started this and Umar saw this he said This is a good bid'ah. [Bukhari Kitab-us Taraweeh] Umar RadiAllaho unho ordered the people to offer congregational prayers of Taraweeh, and called this “Bid'ah Hasana.” From this we can prove two things. 1) After our Prophet [May Allah bless Him and grant Him peace] any new thing that was initiated and was not against his sunnah or the Qur'an is called Bid'ah Hasana. 2) To start something new in Islam, which is not already there and does not affect the sunnah then this will be the Sunnah of Umar radiAllaho unho. This Hadith supports the fact that if a new thing does not oppose the Qur'an or Ahadith then it is a Bid'ah Hasana. During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected". Abu Bakr RadhiAllahu anhu replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar RadhiAllahu anhu replied: "By Allah this is a good thing." Umar RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected." (Bukhari in Kitaab Fadhaa il-ul-Qur'an). The above Hadith goes a long way in proving that the introduction of a good thing (which was not an action of Rasoolallah Sallallahu' alaihi wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een. During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven different types of Qir'aat (recitation techniques) were used to recite the Qur'an. But Uthman RadhiAllahu anhu united the people to one type of Qirat. This was a thing not done by the Prophet SallAllahu alaihi wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman RadhiAllahu anhu. ['Bukhari in Fadhaa il-ul-Qur'an']
Some examples of Bid'ah Hasana.
Punctuation in the Qur'an
Names of Surahs written in the Qur'an Mihrabs in the Masjid Minarets of Masjid Taqleed of the four schools of Fiqh Fixing congregational prayer times with the clock times These are all Bid'ah Hasana and have been accepted by the whole of the Ummah. In the Haramian (Makkah and Madina) they celebrate on the 27th of Ramadan “Lai latul qader”, it is not establishd in Hadith. Is there any set date for Lai latul Qadar or even to congregate for hours on end? To give the Ka'aba a bath twice in a year is not mentioned in the Qur’an. So why do all these Muslims from the whole world join them in prayer there. In what Hadith does this say that to recite the whole of the Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan? In which Hadith does it say that Bukhari is the next book after the Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant Him peace] companions say this? In Saudi Arabia they do celebrate their National day. They hang the picture of the King every where even on the Riyals where does this derive from? So then it would be right to say that to assent that Bukhari is the second Heighest book (kitab) after the Qur'an is Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal, which companions of our Prophet Salalla ho alhi wasallam started this. So this means that this is also Bid'ah? Our Prophet [May Allah bless Him and grant Him peace] and his Companions used to call Saudi Arabia “Jaziratul Arab” but the present Government has taken that name out and changed it to Saudi Arabia. These are some new actions done by the Sihaba and the pious which were not counted as Bidah Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his hand on the grave of a person who had just died and then supplicate to Allah". He also says: "There were some people from amongst the Salaf who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa sallam) without performing wudhu (ablution)". [Ibn Taimiyyah in Al-Tawasul page 90] Hafidhh Ibn Taimiyyah did not refer to the above as innovations even though both acts are not evident from the life of (Rasoolallah Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This clearly proves that the Salaf believed that it was permitted to do something which did not oppose the Qur'an and Sunnah of the Messenger (Sallallahu'alaihi wa sallam) It is in this same book of Hafidhh Ibn Taimiyyah where it mentions many other cases where the Sahaba started things that were not present during the time of (RasoolAllah Sallallahu' alaihi wa sallam)
A few examples of these are:
Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck during wudhu. Umar radhiAllahu anhu would put water in his eyes and do masah of the ears, Abdullah Ibn Umar radhiAllahu considered it virtuous to walk along the same routes which the Prophet [May Allah bless Him and grant Him peace] used in his lifetime also to stop where the Prophet [May Allah bless Him and grant Him peace] stopped, and to perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam) performed it. Abdullah Ibn Umar would also touch with his hands the places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain Baraka (blessings).
[Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah] All of this is evidence in support of the fact it is permitted to do something not done by the Prophet [May Allah bless Him and grant Him peace] so long as it does not oppose the Sunnah and is intended for reward alone. As this was the practice of the Sahaba radhiAllahu anhum. The objection, which could arise, is that: 'The Companions had the authority to start something new but we do not.' Firstly: Not all the things mentioned earlier were started by the Companions. Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May Allah bless Him and grant Him peace] no one has the right to introduce anything new to the Deen (Religion) and then call it Sunnah, the Khulafa Rashideen followed the Sunnah, therefore their way is called the way of the Prophet [May Allah bless Him and grant Him peace]. Wajib is only what Allah has made Wajib and Haraam is only that which Allah and his Messenger has forbidden, the authority of classifying Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is with the Prophet [May Allah bless Him and grant Him peace] alone. No others have such authority". He continues by saying, "The majority of Scholars do not consider the (above) practice of Abdullah Ibn Umar to be permitted" ["Hafidhh Ibn Taimiyyah] [Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah] According to Hafidhh Ibn Taymiyyahs statement we can see that the sunnah can only be something that was practised by the Prophet not by anyone else. Some people consider something to be Bid’ah, which was not practised by the Prophet, or His Companions. According to the above statement they cannot say this as the Prophet [May Allah bless him and grant him peace] only had such Authority to do so. In the following pages we will discuss some of the issues, which are considered as ‘Bidah’ by some of the Muslims.
[sourse-http://www.alahazrat.net/islam/concept-of-bidah-in-islam.php]
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Friday 3 April 2015
Thursday 2 April 2015
Istinja and Whispered
প্রশ্ন : জনৈক ব্যক্তি পেশাব শেষ করে পেশাবের স্থান ধৌত করে নেয়। কিন্তু যখনই সে নড়াচড়া করে ও দাঁড়ায়, তখন অনুভব হয় যে, কয়েক ফোটা পেশাব বের হয়েছে। এ জন্য সে দীর্ঘ সময় পেশাবের স্থানে বসে থাকে আর বলে : কি করব ? সে কি তার এ অনুভূতি ও ধারণা ত্যাগ করে অযূ পূর্ণ করে নেবে ? না, পরিপূর্ণ পেশাব বন্ধ হওয়া পর্যন্ত অপেক্ষা করবে ? আশা করি উত্তর দিয়ে বাধিত করবেন। আল্লাহ আপনাদের কল্যাণ করুন।
(এই প্রশ্নের উত্তর দেন প্রখ্যাত দ্বীনের দাঈ ও সাবেক সৌদি গ্র্যান্ড মুফতী : শাইখ আব্দুল আযীয ইবন আবদুল্লাহ ইবন বায রহিমাহুল্লাহ)
উত্তর : আল-হামদুলিল্লাহ
এ বিষয়টি ওয়াসওয়াসা ও সন্দেহ থেকে সৃষ্টি হয়। আর এগুলো তৈরি হয় শয়তানের পক্ষ থেকে। তবে কারো কারো ব্যাপারে প্রকৃত পক্ষেই এমন ঘটে। আর প্রকৃত হলে, সে তাড়াহুড়ো করবে না, বরং পেশাব বন্ধ হওয়া পর্যন্ত অপেক্ষা করবে, অতঃপর পানি দ্বারা পেশাবের স্থান ধৌত করবে। এরপর যদি কোন কিছুর আশঙ্কা থাকে, তাহলে লজ্জাস্থানের আশপাশে লুঙ্গি বা পায়জামায় পানি ছিটিয়ে দেবে। অতঃপর অযূ শেষ করার পর যে সন্দেহ সৃষ্টি হয়, সে দিকে সে ভ্রুক্ষেপ করবে না। ওয়াসওয়াসা ত্যাগ করার জন্য এ পদ্ধতি তার জন্য সহায়ক হবে।
আর যদি শুধুই সন্দেহ ও ওয়াসওয়াসা হয়, যার কোন বাস্তবতা নেই, তবে তার প্রতি মোটেই ভ্রক্ষেপ করবে না। মুমিনদের জন্য এ সমস্ত জিনিসে দৃষ্টি না দেয়া উচিত। কারণ, এগুলো শয়তানের ওয়াসওয়াসা। শয়তান চায় মানব জাতির সালাত-ইবাদত নষ্ট করতে। অতএব, তার ষড়যন্ত্র ও ওয়াসওয়াসা থেকে সতর্ক থাকা জরুরি। আল্লাহকে আকড়ে থাকা এবং তার উপর ভরসা করা। আর এসব যা কিছু সৃষ্টি হয়, তা শয়তানের পক্ষ থেকে মনে করা, যাতে অযূ এবং তার পরবর্তী সালাতে এর প্রতি কোন ভ্রুক্ষেপ সৃষ্টি না হয়। আর নিশ্চিতভাবে কিছু বের হলে, পুনরায় পবিত্র হবে ও অযূ করবে।
আর ধারণার কোনই গ্রহণ যোগ্যতা নেই। যদিও ৯৯% ভাগ ধারণা হয়, তার প্রতিও কোন ভ্রুক্ষেপ করা যাবে না। এগুলো শয়তানের প্ররোচনা। যতক্ষণ পর্যন্ত দৃঢ় বিশ্বাস না হবে, সে তার অযূ, সালাত ও অন্যান্য কাজ করে যাবে। রাসূলুল্লাহ সাল্লাল্লাহু আলাইহি ওয়াসাল্লামকে প্রশ্ন করা হয়েছিল : হে আল্লাহর রাসূল, কোন ব্যক্তির ধারণা হয় যে, তার সালাতে কিছু বের হয়েছে। উত্তরে তিনি বলেন : (لَا يَنْصَرِفْ حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا) সালাত ত্যাগ করবে না, যতক্ষণ না সে আওয়াজ শোনে, অথবা গন্ধ পায়। এখানে তিনি নির্দেশ দিয়েছেন, আওয়াজ বা গন্ধ না পাওয়া পর্যন্ত, কেবল ধারণার উপর নির্ভর করে সালাত ত্যাগ করবে না। তদ্রূপ মানুষ যখন অযূ থেকে ফারেগ হয়, অতঃপর কোন কিছু অনুভূত হলে, সে দিকে ভ্রুক্ষেপ করবে না, এবং তার প্রতি ফিরে যাবে না। বরং, সে তার পবিত্রতা, সালাত ও আমল করে যাবে, যতক্ষণ না ১০০% ভাগ ধারণা হয় যে, কিছু বের হয়েছে। কারণ, কিছু বের না হওয়াই নিয়ম। আরো স্মরণ রাখবে যে, শয়তানের ওয়াসওয়াসা, তার প্ররোচনা ও তার সৃষ্ট সন্দেহ দ্বারা উদ্দেশ্য হচ্ছে, মুমিনকে ক্লান্ত করা ও তাকে কল্যাণকর এসব কাজ থেকে বিরত রাখা। আল্লাহর কাছে নিরাপত্তা চাচ্ছি।
শায়খ আব্দুল আযীয বিন বায – রাহিমাহুল্লাহ- “فتاوى نور على الدرب” (2/577)
Fatiha-The Prophet (peace be upon him) in Zuhr prayers used to recite Al-Fatiha along with two other Suras
عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يَقْرَأُ فِي الرَّكْعَتَيْنِ الأُولَيَيْنِ مِنْ صَلاَةِ الظُّهْرِ بِفَاتِحَةِ الْكِتَابِ وَسُورَتَيْنِ، يُطَوِّلُ فِي الأُولَى، وَيُقَصِّرُ فِي الثَّانِيَةِ، وَيُسْمِعُ الآيَةَ أَحْيَانًا، وَكَانَ يَقْرَأُ فِي الْعَصْرِ بِفَاتِحَةِ الْكِتَابِ وَسُورَتَيْنِ، وَكَانَ يُطَوِّلُ فِي الأُولَى، وَكَانَ يُطَوِّلُ فِي الرَّكْعَةِ الأُولَى مِنْ صَلاَةِ الصُّبْحِ، وَيُقَصِّرُ فِي الثَّانِيَةِ
Narrated `Abdullah bin Abi Qatadah: My father said, "The Prophet (peace be upon him) in Zuhr prayers used to recite Al-Fatiha along with two other Suras in the first two rak`at: a long one in the first rak`a and a shorter (Sura) in the second, and at times the verses were audible. In the `Asr prayer the Prophet (peace be upon him) used to recite Al-Fatiha and two more Suras in the first two rak`at and used to prolong the first rak`a. And he used to prolong the first rak`a of the Fajr prayer and shorten the second.
عبداللہ بن ابی قتادہ رضی اللہ تعالیٰ عنہ، ابوقتادہ روایت کرتے ہیں کہ نبی صلی اللہ علیہ وآلہ وسلم نماز ظہر کی پہلی دو رکعتوں میں سورۃ الفاتحہ اور ہر رکعت میں ایک ایک سورت پڑھتے تھے ، ان میں بھی قرآت کرتے تھے لیکن آخری دو رکعتیں ہلکی پڑھاتے تھے کبھی کبھی ہم کو بھی کوئی آیت سنا دیا کرتے تھے ۔ عصر میں آپ صلی اللہ علیہ وسلم سورۃ الفاتحہ اور سورتیں پڑھتے تھے ، اس کی بھی پہلی دو رکعتیں لمبی پڑھتے۔ اسی طرح صبح کی نماز کی پہلی رکعت لمبی کرتے اور دوسری ہلکی۔
[Sahih Al-Bukhari, Book of Adhan (Call to Prayer), Hadith: 759]
Chapter: The recitation of the Qur'an in a Zuhr prayer.
#Darussalam #Hadith
Wednesday 1 April 2015
Prayer in Journey (‘Salat Al-Qasr’)
sgi-salat.al.qasr
بسم الله الرحمن الرحيم
رَبِّ اشْرَحْ لِي صَدْرِي ; وَيَسِّرْ لِي أَمْرِي ; وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ; يَفْقَهُوا قَوْلِي
In order that the readers may understand the subject clearly (Be-izn-Allah), let us cover this topic under different questions covering different aspects of the topic, and then we will go through the answers of the same to get the facts clarified, Insha’Allah.
Insha’Allah, we will cover the subject in two major parts: The first part deals with the essence of Salat Al-Qasr; whereas, in second part we shall understand the requirements/actions/other categorized things associated with Salat Al-Qasr.
So, let us start.
PART 1
Q. 1. Why should we offer shortened prayers while in a journey?
Most of the people say that we should always offer shortened prayers during journey as it is a farz. The explanation in the support of this view is that it is an order from Allah in Qur’an. But limiting our understanding to this shall render our knowledge on this subject incomplete. Therefore, we need to study this subject from a deeper perspective. Let us refer to Qur’an and some ahadith on the subject to get the exact information about it.
وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنْ الصَّلاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمْ الَّذِينَ كَفَرُوا إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوّاً مُبِيناً
“And when you (Muslims) travel in the land, there is no sin on you if you shorten As-Salat if you fear that the disbelievers may put you in trial; verily, the disbelievers are ever unto you open enemies.”
(Aayah No. 101, Surah An-Nisa’, Chapter No. 4, Holy Qur’an).
The verse above does not highlight any order from Allah for shortening the prayer; instead, Allah says that there is no harm if you do it. So, what shall we do then? Following hadith will answer this:
Yǎla bin Umayyah said: I asked Umar bin Al-Khattab (RA), “Do you see that people are shortening the prayers? This, despite the fact that Allah, the Mighty and Sublime, said: ‘If you fear that those who disbelieve will put you in trial.’ And this fear has now gone in our days.” Umar Farooq (RA) replied, “I also wondered about what you are wondering, and I mentioned this to Allah’s Messenger (PBUH), and he said: (This is a) charity that Allah has given to you, so accept His charity.”
(Hadith No. 1199, Book of The Traveller’s Prayers, Sunan Abu Dawud, Vol. 2; Hadith No. 1573 (686), Book of The Traveller’s Prayers & Shortening Thereof, Sahih Muslim, Vol. 2).
Hence, it is not made obligatory by Allah in Qur’an; rather it is an allowance (as Allah’s Messenger, PBUH, said in hadith quoted above) from Allah, and refusing the charity or allowance from Allah will be an act of non-thankfulness on our part. So, let us put it like this: Offering the farz prayers, either in normal circumstances and/or during a journey, is a ‘Farz'; the act of shortening the farz prayers during the journey is a ‘Sunnah’. And that’s why we should offer shortened prayers during a journey.
PART 2
Having understood, the concept of ‘Why’ to offer shortened prayers in journey, let us now move our attention to‘How’ to offer prayers during a journey.
Q. 2.1. What is the length of journey that makes it permissible for one to offer shortened prayer?
The distance of any journey that makes shortened prayers permissible is 48 miles and above, as agreed by all scholars. If converted into kilometres, it works out to approximately 77 KMs. This is authenticated by following narration:
The Prophet (PBUH) called a journey of one day & one night as travelling. Ibn Umar (RA), Ibn Abbas (RA) used to shorten the Salat & stop fasting in a journey of four ‘Burud’ i.e. sixteen ‘Farsakh’ i.e. 48 miles (1 Farsakh equals 3 miles).
(Chapter 4, Book of Abridged Prayers, Sahih Bukhari, Vol. 2).
The view that a journey which comprises of one day and one night of travel is considered a journey for shortening of prayers gets slightly inapplicable for modern scenario. The fast modes of travelling nowadays have enabled us to cover thousands of miles in a very short duration (much earlier than completion of a day and a night). Therefore, if we stick to the criterion of one day and one night of duration to consider it as a journey, then we might end up making the ruling of shortened prayers extinct. This is my personal understanding of the subject. May Allah forgive me and guide me to proper understanding if my understanding is not correct.
Therefore, as per the criterion of distance, which is a better way to judge the journey and is universally accepted by all scholars, whenever we travel for a distance of 48 miles (or 77 kilometres) and more, we offer shortened prayer.
And Allah knows best.
Q. 2.2. Up to how many days can we offer shortened prayers?
Let me briefly describe different views which we come across on this matter:
Imam Shafi and Imam Ahmad go with 4 day limit. Their view is based on report that Sa’eed bin Al-Musayyab said that ‘when he stays for four (days) he prays four (raka’at)’. Sa’eed bin Al-Musayyab was born in Madinah during the Caliphate of Umar bin Al-Khattab (RA) and is considered to be one of the foremost authorities in jurisprudence among the Taba’een.
Imam Al-Awzai goes with 12 day limit. His view is based on report from Ibn Umar (RA), from whom 12 days as well as 15 days, both have been reported in context of shortening of prayers.
People of Kufah followed the 15 day limit. Their view is also based on report from Ibn Umar (RA).
But the strongest view is of Ibn Abbas (RA) because he narrated it directly from the Prophet (PBUH). The hadith is as follows:
Narrated Ibn Abbas (RA): The Prophet (PBUH) once travelled & stayed for nineteen (19) days and offered shortened prayers. So when we travelled for 19 days, we used to shorten the prayer, but if we travelled (& stayed) for a longer period, we used to offer the full prayer.
(Hadith No. 1080, Book of Abridged Prayers, Sahih Bukhari, Vol. 2; Hadith No. 549, Chapters on Travelling, Jami’ At-Tirmidhi, Vol. 2).
So, the strongest view is: We can offer shortened prayers (Salat Al-Qasr) if we travel (& stay) up to nineteen (19) days; if the journey (& stay) is more than nineteen days, we should pray full prayers.
Q. 2.3. How many raka’at shall we pray in journey?
Narrated Ibn Umar (RA): I accompanied Allah’s Messenger (PBUH) & he never offered more than two raka’at prayer during a journey. Abu Bakr (RA), Umar (RA) & Uthman (RA) used to do the same.
(Hadith No. 1102, Book of Abridged Prayers, Sahih Bukhari, Vol. 2).
Therefore, it is clear that we have to offer only two raka’at in each prayer when in a journey. But here another question crops up: Is it ‘two raka’at’ even for Maghrib? Let us find out.
Hadith mentioned above shows that Allah’s Messenger (PBUH) always used to offer two raka’at for each prayer during a journey. However, following hadith tells us something else:
Saalim said, “Ibn Umar (RA) used to offer the Maghrib & Isha prayers together in Al-Muzdalifa.” Saalim further said, “Ibn Umar (once) delayed the Maghrib prayer because at that time he heard the news of the death of his wife, Saffiya bint Abi Ubaid. I said to him, ‘As-Salat.’ He said, ‘Go on.’ Again I said, ‘As-Salat (is due).’ He said, ‘Go on,’ till we covered two or three miles. Then he got down, offered Salat and said, “I saw Allah’s Messenger (PBUH) offering Salat in this way, whenever he was in a hurry during the journey.” Abdullah bin Umar (RA) added, “Whenever Allah’s Messenger (PBUH) was in a hurry, he used to delay the Maghrib prayers and then offer three raka’at (of Maghrib) and perform Taslim, and after waiting for a short while,Iqamah used to be pronounced for the Isha prayer, when he would offer two raka’at & perform Taslim. He would never offer any optional Salat till the middle of the night (when he used to offer Tahajjud).”
(Hadith No. 1092, Book of Abridged Prayers, Sahih Bukhari, Vol. 2).
Therefore, we come to know that the Prophet (PBUH) offered three raka’at for Maghrib prayer while in journey. As the Prophet (PBUH) had prayed three raka’at in Maghrib during travel, I personally am of the view that we should offer three raka’at in Maghrib. This is the most universally accepted view in context of number of raka’at to be offered in Maghrib prayer during a journey. This is way of our beloved Prophet Muhammad (PBUH); the Sunnah way.
Q. 2.4. Shall we offer Nawafil prayers during a journey?
This question is yet another point where we come across more than one view as an answer:
View 1: Voluntary/Nawafil prayers should not be offered during a journey.
Narrated Hafs bin Asim: Ibn Umar (RA) went on a journey & said, “I accompanied the Prophet (PBUH) and he did not offer the Nawafil during the journey, and Allah says
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الآخِرَ وَذَكَرَ اللَّهَ كَثِيراً
“Indeed in the Messenger of Allah (Muhammad, PBUH) you have a good example to follow…”
(Hadith No. 1101, Book of Abridged Prayers, Sahih Bukhari, Vol. 2).
The verse from Qur’an which Ibn Umar (RA) quoted in hadith above is Aayah No. 21, Surah Al-Ahzab (Chapter No. 33). The same hadith has been reported in a more detailed manner by Imam Abu Dawud; it is as follows:
Hafs bin Asim bin Umar bin Al-Khattab narrated: I accompanied Ibn Umar (RA) in one of his journeys. He led us in a two raka’at prayer, then turned around and saw people standing. He asked, “What are these people doing?” I said, “They are praying voluntary (nawafil) prayers.” He said, “If I were to pray the voluntary prayers, I would have completed my (obligatory) prayer! O nephew, I accompanied Allah’s Messenger (PBUH) during his travels, and he never prayed more than two raka’at (while travelling) until Allah took his soul. And I accompanied Abu Bakr (RA) during his travels, and he never prayed more than two raka’at until Allah took his soul. And I accompanied Umar (RA) during his travels, and he never prayed more than two raka’at until Allah, the Mighty and Sublime, took his soul. And I accompanied Uthman (RA) during his travels, and he never prayed more than two raka’at until Allah took his soul. And Allah has said: Indeed, you have in the Messenger of Allah an excellent example.”
(Hadith No. 1223, Book of the Traveller’s Prayers, Sunan Abu Dawud, Vol. 2).
If we read these ahadith in conjunction with hadith mentioned in previous section (explaining joint Maghrib & Isha prayers by Allah’s Messenger, PBUH), we come to know that Allah’s Messenger (PBUH) did not offer nawafil prayers in a journey, except the night prayer (i.e. Tahajjud & Witr).
View 2: Voluntary/Nawafil prayers may/can be offered during a journey.
The second hadith (Hadith No. 1092, Book of Abridged Prayers, Sahih Bukhari, Vol. 2) quoted in Q.2.3. above tells us that the Prophet (PBUH) would offer night prayer (i.e. Tahajjud & Witr) during his journey. However, there are some other narrations which tell us that other nawafil prayers were also being offered by the Prophet (PBUH) during a journey; refer to one such narration below:
Al-Bara bin Azib (RA) said: I accompanied Allah’s Messenger (PBUH) on eighteen journeys, and I did not see him leave the two raka’at when the sun waned before Zuhr.”
(Hadith No. 550, Chapters on Travelling, Jami’ At-Tirmidhi, Vol. 2).
View 3: Voluntary/Nawafil prayers must be offered in full during a journey.
As per my understanding of the subject, this view has no basis at all.
I personally go by the view of Ibn Umar (RA) i.e. we are not required/supposed to offer Nawafil prayers during a journey (when we are offering shortened prayers), except night prayer (i.e. Tahajjud & Witr).
However, if someone, based on the above mentioned narrations related to nawafil prayers during journey, offers other voluntary prayers also during a journey (i.e. follows View 2 discussed above), that too shall be OK, and should not be made a point of argument.
Q. 2.5. When the journey does starts and when does it ends?
It is well established by ahadith that the journey (in context of shortening of prayers) starts when a person starts from his/her place (i.e. the city in which he/she lives); and the journey ends when he / she reaches back his/her place (i.e. the city in which he/she lives); and, the permission to offer shortened prayer becomes valid only when we get out of the limits of our town/city/place. This is authenticated by following hadith:
It was reported from Muhammad bin Al-Munkadir and Ibrahim bin Maisarah, that they heard Anas bin Malik (RA) saying, “I prayed Zuhr with Allah’s Messenger (PBUH) four raka’at while in Al-Madinah, and then Asr as two raka’at at Dhul-Hulaifah.”
(Hadith No. 1202, Book of the Traveller’s Prayers, Sunan Abu Dawud, Vol. 2).
Therefore, a prayer shall be shortened only after a person has left his place for a journey and is beyond the limits of his/her city/town. If he travels even 100 kilometres or more within the city, the ruling of shortened prayers won’t apply.
Concluding remarks
I hope most of the doubts pertaining to rulings associated with shortening of prayers in a journey must get clarified once the reader is through this article thoroughly.
May Allah enlighten us with the knowledge and help us to act accordingly!
And Allah knows best.
May Allah forgive me if I am wrong and guide us to the right path…Ameen.
.سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُون ; وَسَلامٌ عَلَى الْمُرْسَلِينَ ; وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
[sourse-http://www.quranandhadith.com/prayer-in-journey/]
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