بِسْم الله الرحمن الرحيم
24-12-1437
Mu'awiyah رضي الله عنه narrated that, "The Prophet ﷺ commanded us not to combine two types of prayers unless we talk or go out" [Muslim]
Shaikh Ibn Baz said that there is no harm in raising ones hands with supplication, however it is better to not make it something regular, as there is nothing that affirms that the Prophet ﷺ did it after every voluntary prayer. And if he had done it, there would be evidence in the Sunnah for it, as the companions quoted everything he ﷺ said and did. [Arkaan Al-Islam 171]
An-Nawawi رحمه الله said, "He performs them after them and not between them, and he performs the Sunnah of Thuhr which is performed prior to it, before the two prayers." [Saheeh Muslim BiSharh An-Nawawi 31/9]
It is Sunnah to say the Adhkhar immediately after the obligatory prayer, then to offer the Raatibah. Sheikh Abdullah Ibn Jibreen was asked:
Shaikh Abdullah Ibn Jibreen was asked: When the praying person makes Tasleem from the Salaat Ar-Raatibah or any other voluntary prayers, is it legislated for him to seek Allah's forgiveness thrice, and then say "اللهم أنت السلام..." as one does after the obligatory prayers?
Al-Lajna Ad-Daa'imah issued a Fatwa saying: If a lecture is given after the prayer, such as after Thuhr, Maghrib, or 'Ishaa, it is legislated for the Muslim to listen to it, then pray the Raatibah after. [Fatawa Al-Lajnah Ad-Daa'imah Lil Buhoot Al-Ilmiyya Wal-Iftaa 234/7]
Ibn 'Othaimeen said that sometimes a less virtuous deed becomes more virtuous to perform due to a reason. So if whilst entertaining your guest, it is time to pray the Raatibah for Thuhr, entertaining your guest becomes more virtuous than praying the Raatibah.
Ibn Othaimeen said that praying the voluntary prayers besides the Raatibah is impermissible as time is a rightful requirement of the work contract. As for the Raatibah, then there is nothing wrong with praying it, because of the custom of the one in charge to allow it. [Majmoo' Fatawa wa Rasaa'il Al- Othaimeen]
Ibn 'Othaimeen said that this way is not legislated, and is thus an innovation. In addition to that, it takes the meaning of worshipping Allah out from the heart, and turns acts of worship into a routine. [Majmoo' Fatawa wa Rasaa'il Al-Othaimeen]
Ibn Baz said, "The saying of some of the People of Knowledge that leaving the Rawatib is Fisq (Rebelliousness) is an incorrect statement, as the Rawatib are voluntary. So if a person preserves his obligatory prayers and leaves comitting sins, he is not a Faasiq, but on the contrary, a sound believer. However, it is of the characteristics of the believer complete in his belief to race towards the Rawatib and be foremost in performing good" [Majmoo' Fatawa wa Mutaqaalat AlMutanawi' 382/11]
8-1-1438
Various Issues related to the Sunan Ar-Raatibah
الفصل بين الفريضة و الراتبة - Making a Distinction between the Obligatory Prayers and the Raatibah
Mu'awiyah رضي الله عنه narrated that, "The Prophet ﷺ commanded us not to combine two types of prayers unless we talk or go out" [Muslim]
An-Nawawi رحمه الله said that in this is an evidence that it is recommended when praying the voluntary Raatibah and besides it to move from the position you prayed the obligatory prayers to another position. The best is to move to your house, but if you do not, then you can move to another position in the Masjid or anywhere else to increase the positions of your prostration, and make a distinction between the voluntary and obligatory prayers. And his saying: unless we talk is evidence that making a distinction between them can be made by speaking as well, however, changing positions is better." [Saheeh Muslim Bisharh An-Nawawi]
Shaikh Al-Islam رحمه الله said that it is Sunnah is to make a distinction between the obligatory and voluntary prayers in Jum'ah and besides it. [Majmoo' Fatawa Ibn Taymiyah]
Shaikh Ibn 'Othaimeen رحمه الله said that it is incumbent to make a distinction between the obligatory prayers and its Sunnah by either speaking or moving from ones place" [Majmoo' Fatawa wa Rasaa'il Sheikh Al-Othaimeen]
This is also based on a Hadeeth narrated by Abdullah bin Rabaah that the Prophet ﷺ once prayed the 'Asr Prayer, and after he finished, a man immediately got up to offer the Sunnah, but Umar forced him to sit saying, "Sit, for those before us from amongst the People of the Scriptures were destroyed because there was no separation between their prayers" When the Prophet ﷺ heard this statement, he said, "Ibn Khattab has said the best" [Ahmed; Authenticated by Al-Albani in As-Silsilah As-Saheeha #2549]
رفع اليدين عند الدعاء بعد السنة الراتبة - Raising your hands in Dua after offering the Sunan Ar-Raatibah
Shaikh Ibn Baz said that there is no harm in raising ones hands with supplication, however it is better to not make it something regular, as there is nothing that affirms that the Prophet ﷺ did it after every voluntary prayer. And if he had done it, there would be evidence in the Sunnah for it, as the companions quoted everything he ﷺ said and did. [Arkaan Al-Islam 171]
Ibn 'Othaimeen mentioned that there are people who raise their hands (in supplication) after every voluntary prayer. You find the Imam announcing the Iqamah for prayer, while they may still be in Tashahud for a voluntary prayer they are praying, then they make Tasleem, raise their hands in supplication and wipe their faces. They preserve this with the belief that it is legislated, but it is not, and falls into Innovation. [Majmoo' Fatawa wa Rasaa'il Sheikh Ibn Othaimeen]
الصلاة الراتبة قاعداً - Praying the Raatibah sitting down
'Abdullah bin 'Amr reported: It was narrated to me that the Messenger of Allah ﷺ had said: The prayer observed by a person sitting is half of the prayer. I came to him ﷺ and found him praying in a sitting position. I placed my hand on his head. He said: O 'Abdullah bin 'Amr, what is the matter with you? I said: Messenger of Allah, it has been narrated to me that you said: The prayer of a man in a sitting position is half of the prayer, whereas you are observing prayer sitting. He said: Yes, it is so, but I am not like anyone amongst you. [Muslim #735]
Ibn Qudama said, "We do not know of any dispute in the permissibility of offering voluntary prayers sitting down, and performing it whilst standing is better." [Al-Mughni 567/2]
An-Nawawi said, "It is permissible to pray voluntary prayers sitting down even if one has the ability to pray standing, however, the reward will be half (of that of the standing person)." [Rawdah At-Talibeen 239/1]
Al-Lajnah Ad-Daa'imah issued a Fatwa saying: It is permissible to offer the Rawatib sitting down, and the reward of one who does so will be half of that of the standing person if he is able to praying standing, but complete if one does so out of inability due to a sickness. [Fatwa 236/7]
صلاة الراتبة على الراحلة - Praying the Raatibah on your Mount
Narrated 'Amir bin Rabi`a: I saw the Prophet ﷺ on his Mount praying Nawafil by nodding his head, whatever direction he faced, but he (ﷺ) never did the same when offering the compulsory prayers. [Bukhari #1097]
Salim bin 'Abdullah reported on the authority of his father that the Messenger of Allah ﷺ used to observe Nafl (supererogatory) prayer on his ride no matter in what direction it turned its face, and he observed Witr too on it, but did not observe obligatory prayer on it. [Muslim #700]
صلاة الراتبة جماعة - Praying The Raatibah in Congregation
Ibn 'Umar reported: I prayed along with Allah's Messenger ﷺ two rak'ahs before and two rak'ahs after the noon prayer, two rak'ahs after the sunset prayer and two rak'ahs after the 'Isha' prayer and two rak'ahs after the Friday prayer; and so far as the sunset, 'Isha' and Friday prayers are concerned, I observed (them) along with the Messenger of Allah ﷺ in his house. [Muslim #729]
Ibn Qudama said, "It is permissible to offer voluntary prayers individually and in congregation, as the Prophet ﷺ did the both. He prayed once with Hudhayfah, once with Abbas, another time with Anas, his mother and the Orphan, etc." [Al-Mughni 567/2]
Shaikh Al-Islam elaborated; mentioning that voluntary prayers in congregation is of two types:
1) Voluntary Prayers Sunnah to Pray in Congregation; such as the Eclipse Prayer, Taraweeh, Salaat Al-Istisqa.
2) Voluntary Prayers which are not Sunnah to Pray in Congregation; such as Qiyam Al-Layl, the Sunan Ar-Rawatib, Salaat Ad-Duha, Tahiyyat Al-Masjid, etc.
It is however permissible if one occasionally prays them in congregation.
متى يصلي الراتبة إذا جمع بين الصلاتين؟ - When do you offer the Raatibah if you are combining prayers?
An-Nawawi رحمه الله said, "He performs them after them and not between them, and he performs the Sunnah of Thuhr which is performed prior to it, before the two prayers." [Saheeh Muslim BiSharh An-Nawawi 31/9]
This applies to Maghrib and Isha as well. There should not be a break between the two prayers, unless you want to renew your ablution.
Ibn 'Othaimeen رحمه الله said, "If you combine Thuhr and 'Asr, whether you are combining early (at Thuhr time) or later (At 'Asr time) and you are not traveling, then you pray the Thuhr Raatibah after 'Asr, as there is a reason for it. And there is no prohibition with regards to the time for the person who possesses a reason." [Liqaat AlBaab AlMaftooh 559/1]
It is not Sunnah to offer Raatibah when combining prayers whilst travelling. But if you are joining whilst residing in your country, due to sickness, severe rain, or severe cold, the Raatibah do not become cancelled.
Side Note: Some scholars say there is no voluntary after Asr, although Al-Albani is of the opinion that there is as long as the sun is high and white.
تقديم أذكار الصلاة على السنة الراتبة - Saying the Adkhar after the Prayer before praying the Raatibah
It is Sunnah to say the Adhkhar immediately after the obligatory prayer, then to offer the Raatibah. Sheikh Abdullah Ibn Jibreen was asked:
إذا صليت على جنازة بعد المغرب هل آتي بالراتبة مباشرة بعد الصلاة على الجنازة أم أكمل الأذكار ثم أصلي الراتبة؟
Q. If you prayed Salaat Al-Janazah after Maghrib, should you pray the Raatibah immediately after the prayer or finish your Adhkar, then pray the Raatibah?
He replied, "It is better to sit down and complete your Adhkhar, then pray the Raatibah. This is what is legislated, regardless if one has prayed Salaat Al-Janazah or not. The Adhkar are the portion that is said after the obligatory prayers, which one should be constant in preserving without fail.
So if you cut them to pray Salaat Al-Janazah, then after you have finished praying, you should finish what is left of them, then pray the Raatibah (which is the two Rak'ah Sunnah prayer after
الإستغفار و الأذكار بعد الراتبة - Seeking Forgiveness and Saying the Adkhar after the Raatibah
Shaikh Abdullah Ibn Jibreen was asked: When the praying person makes Tasleem from the Salaat Ar-Raatibah or any other voluntary prayers, is it legislated for him to seek Allah's forgiveness thrice, and then say "اللهم أنت السلام..." as one does after the obligatory prayers?
He replied that it is not legislated.
However, one can seek forgiveness out aspiration for it (due to the mistakes and shortcomings in our Salaat) after every prayer, whether obligatory or voluntary.
هل يصلي الراتبة أم يستمع للموعظة؟ - Shall I pray the Raatibah or listen to the sermon?
Al-Lajna Ad-Daa'imah issued a Fatwa saying: If a lecture is given after the prayer, such as after Thuhr, Maghrib, or 'Ishaa, it is legislated for the Muslim to listen to it, then pray the Raatibah after. [Fatawa Al-Lajnah Ad-Daa'imah Lil Buhoot Al-Ilmiyya Wal-Iftaa 234/7]
اشتغال بإكرام الضيف عن السنة الراتبة - Being occupied with entertaining your guest over praying the Raatibah
Ibn 'Othaimeen said that sometimes a less virtuous deed becomes more virtuous to perform due to a reason. So if whilst entertaining your guest, it is time to pray the Raatibah for Thuhr, entertaining your guest becomes more virtuous than praying the Raatibah.
Do not leave your guest waiting. It is better for you to delay the Raatibah and make it up later.
تنفل الموظف بعد الصلاة بالراتبة أو غيرها - The employee praying voluntary prayers, like the Raatibah and other than them.
Ibn Othaimeen said that praying the voluntary prayers besides the Raatibah is impermissible as time is a rightful requirement of the work contract. As for the Raatibah, then there is nothing wrong with praying it, because of the custom of the one in charge to allow it. [Majmoo' Fatawa wa Rasaa'il Al- Othaimeen]
وضع جدول لمحاسبة النفس في صلاتي الفرض و الراتبة - Setting a checklist for the purpose of assessing oneself with regards to the obligatory prayers and the Raatibah
Ibn 'Othaimeen said that this way is not legislated, and is thus an innovation. In addition to that, it takes the meaning of worshipping Allah out from the heart, and turns acts of worship into a routine. [Majmoo' Fatawa wa Rasaa'il Al-Othaimeen]
ترك سنن الرواتب ليس بفسق - Leaving the Sunan Ar-Rawatib is not Fisq (Rebelliousness)
Ibn Baz said, "The saying of some of the People of Knowledge that leaving the Rawatib is Fisq (Rebelliousness) is an incorrect statement, as the Rawatib are voluntary. So if a person preserves his obligatory prayers and leaves comitting sins, he is not a Faasiq, but on the contrary, a sound believer. However, it is of the characteristics of the believer complete in his belief to race towards the Rawatib and be foremost in performing good" [Majmoo' Fatawa wa Mutaqaalat AlMutanawi' 382/11]
Ibn AlQayyim mentioned that the Prophet ﷺ used to pray 40 Rak'ah of prayers daily, inclusive of both the obligatory and voluntary, and he used to live on that until the end of his life.
17 Rak'ah Obligatory Prayer
10 or 12 Raatibah
11 or 13 Night Prayer
And he (Ibn Al-Qayyim) said, "It is incumbent upon the slave to make this a habit until he dies, for how much faster is the response and how quicklier are the doors are opened for a person who knocks 40 times every day and night. And Allah is the source of Help."
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