Narrated Anas bin Malik (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered four Rakat in Medina and then two Rakat at Dhul Hulaifa and then passed the night at Dhul-Hulaifa till it was morning and when he mounted his Mount and it stood up, he started to recite Talbiya.
Narrated Abu Qilaba:
Anas bin Malik (radiallaahu `anhu) said, “The Prophet (sallallaahu `alayhi wasallam) offered four Rakat of the Zuhr prayer in Medina and two Rakat of ‘Asr prayer at Dhul-Hulaifa.” I think that the Prophet (sallallaahu `alayhi wasallam) passed the night there till morning.
Narrated Anas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered four Rakat of the Zuhr prayer in Medina and two Rakat of the ‘Asr prayer in Dhul-Hulaifa and I heard them (the companions of the Prophet) reciting Talbiya together loudly to the extent of shouting.
Narrated ‘Abdullah bin ‘Umar (radiallaahu `anhu):
The Talbiya of Allah’s Apostle (sallallaahu `alayhi wasallam) was : ‘Labbaika Allahumma labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni’mata Laka walmu Lk, La sharika Laka‘ (I respond to Your call O Allah, I respond to Your call, and I am obedient to Your orders, You have no partner, I respond to Your call All the praises and blessings are for You, All the sovereignty is for You, And You have no partners with you.
Narrated ‘Aisha (radiallaahu `anhaa):
I know how the Prophet (sallallaahu `alayhi wasallam) used to say (Talbiya) and it was: ‘Labbaika Allahumma Labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni’mata Laka walmu Lk, La sharika Laka‘.
Narrated Anas bin Malik (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) offered four Rakat of Zuhr prayer at Medina and we were in his company, and two Rakat of the Asr prayer at Dhul-Hulaifa and then passed the night there till it was dawn; then he rode, and when he reached Al-Baida’, he praised and glorified Allah and said Takbir (i.e. Alhamdu-lillah and Subhanallah and Allahu-Akbar). Then he and the people along with him recited Talbiya with the intention of performing Hajj and Umra. When we reached (Mecca) he ordered us to finish the lhram (after performing the Umra) (only those who had no Hadi (animal for sacrifice) with them were asked to do so) till the day of Tarwiya that is 8th Dhul-Hijja when they assumed Ihram for Hajj. The Prophet (sallallaahu `alayhi wasallam) sacrificed many camels (slaughtering them) with his own hands while standing. While Allah’s Apostle (sallallaahu `alayhi wasallam) was in Medina he sacrificed two horned rams black and white in color in the Name of Allah.”
Narrated Ibn Umar (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) recited Talbiya when he had mounted his Mount and was ready to set out.
Whenever Ibn ‘Umar (radiallaahu `anhu) intended to go to Mecca he used to oil himself with a sort of oil that had no pleasant smell, then he would go to the Mosque of Al-Hulaifa and offer the prayer, and then ride. When he mounted well on his Mount and the Mount stood up straight, he would proclaim the intention of assuming Ihram, and he used to say that he had seen the Prophet (sallallaahu `alayhi wasallam) doing the same.
- Prophet (sallallaahu `alayhi wasallam) did shorten his prayers during his journey from Makkah to Madinah. Keep in mind that the journey was not made via airplane or car.
- Talbiyah to be recited as soon as Ihraam is assumed at the meeqaat.
This is the last post from Kitaab Taqseer-us-Salah [Book of Shortening the Prayers]. Kitaab-ut-Tahajjud [Book of the Night Prayer] starts tomorrow inshaAllah.
Allah’s Apostle prayed in his house while sitting during his illness and the people prayed behind him standing and he pointed to them to sit down. When he had finished the prayer, he said, “The Imam is to be followed and so when he bows you should bow; and when he lifts his head you should also do the same.”
Narrated Anas bin Malik:
Allah’s Apostle (p.b.u.h) fell down from a horse and his right side was either injured or scratched, so we went to inquire about his health. The time for the prayer became due and he offered the prayer while sitting and we prayed while standing. He said, “The Imam is to be followed; so if he says Takbir, you should also say Takbir, and if he bows you should also bow; and when he lifts his head you should also do the same and if he says: Sami’a-l-lahu Liman Hamidah (Allah hears whoever sends his praises to Him) you should say: Rabbana walakal-Hamd (O our Lord! All the praises are for You.”) (See Hadith No. 656 Vol. 1).
Narrated ‘Imran bin Husain (who had piles):
I asked Allah’s Apostle about the praying of a man while sitting. He said, “If he prays while standing it is better and he who prays while sitting gets half the reward of that who prays standing; and whoever prays while lying gets half the reward of that who prays while sitting.”
Narrated’Abdullah bin Buraida:
‘Imran bin Husain had piles. Once Abu Ma mar narrated from ‘Imran bin Husain had said, “I asked the Prophet (p.b.u.h) about the prayer of a person while sitting. He said, ‘It is better for one to pray standing; and whoever prays sitting gets half the reward of that who prays while standing; and whoever prays while lying gets half the reward of that who prays while sitting.’ “
Narrated ‘Imran bin Husain:
had piles, so I asked the Prophet about the prayer. He said, “Pray while standing and if you can’t, pray while sitting and if you cannot do even that, then pray lying on your side.”
(the mother of the faithful believers) I never saw Allah’s Apostle offering the night prayer while sitting except in his old age and then he used to recite while sitting and whenever he wanted to bow he would get up and recite thirty or forty verses (while standing) and then bow.
(the mother of the faithful believers) Allah’s Apostle (in his last days) used to pray sitting. He would recite while sitting, and when thirty or forty verses remained from the recitation he would get up and recite them while standing and then he would bow and prostrate. He used to do the same in the second Raka. After finishing the Prayer he used to look at me and if I was awake he would talk to me and if I was asleep, he would lie down.
Standing during prayer is an obligatory pillar which cannot be omitted. It is not permissible for anyone to pray sitting unless he is unable to stand, or standing is very difficult for him, or he is sick and there is the fear that his sickness may become worse if he prays standing up.
That also includes a paralyzed person who is unable to stand at all, and an elderly person for whom it is difficult to stand, and a sick person who will be harmed by standing because it will either make his sickness worse or delay his recovery.
Read more on the ruling on praying while sitting here. It’s different for fardh (obligatory) prayer and nafal (voluntary) prayer, so do read!
Rulings on prayer in pregnancy here.
Rulings and issues about praying on a chair here.
Hadith no. 907 is a repeat. Read it here.
Narrated Salim’s father:
The Prophet used to offer the Maghrib and Isha’ prayers together whenever he was in a hurry on a journey.
Narrated Ibn Abbas: Allah’s Apostle used to offer the Zuhr and ‘Asr prayers together on journeys, and also used to offer the Maghrib and ‘Isha’ prayers together.
Narrated Anas bin Malik: The Prophet used to offer the Maghrib and the ‘Isha’ prayers together on journeys.
Salim told me, “‘Abdullah bin ‘Umar said, ‘I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the Isha prayer whenever he was in a hurry during the journey.’ ” Salim said, “Abdullah bin Umar used to do the same whenever he was in a hurry during the journey. After making the call for Iqama, for the Maghrib prayer he used to offer three Rakat and then perform Tasllm. After waiting for a short while, he would pronounce the Iqama for the ‘Isha’ prayer and offer two Rakat and perform Taslim. He never prayed any Nawafil in between the two prayers or after the ‘Isha’ prayers till he got up in the middle of the night (for Tahajjud prayer).”
Allah’s Apostle used to offer these two prayers together on journeys i.e. the Maghrib and the ‘Isha’.
Narrated Anas bin Malik:
Whenever the Prophet started a journey before noon, he used to delay the Zuhr prayer till the time of ‘Asr and then offer them together; and if the sun declined (at noon) he used to offer the Zuhr prayer and then ride (for the journey).
Narrated Anas bin Malik:
Whenever the Prophet started the journey before noon, he used to delay the Zuhr prayer till the time for the ‘Asr prayer and then he would dismount and pray them together; and whenever the sun declined before he started the journey he used to offer the Zuhr prayer and then ride (for the journey).
Related post here.
Points to be noted:
- Combine Dhuhr with Asr and Maghrib with `Ishaa’.
- Condition for shortening prayers is traveling only. Conditions for combining prayer may vary. Traveling is one of them.
- Prophet (SAW) preferred to delay Dhuhr (while combining it with Asr), and pray it with Asr, instead of praying Asr early at Dhuhr time. (Just an observation. Not an official statement.)
Narrated Ibn Abu Laila:
Only Um Hani told us that she had seen the Prophet (p.b.u.h) offering the Duha (forenoon prayer). She said, “On the day of the conquest of Mecca, the Prophet took a bath in my house and offered eight Rakat. I never saw him praying such a light prayer but he performed perfect prostration and bowing. Narrated ‘Abdullah bin amir that his father had told him that he had seen the Prophet (p.b.u.h) praying Nawafil at night on the back of his Mount on a journey, facing whatever direction it took.
Ishraaq (“ishrak”) prayer is Duha (“chast”) prayer offered at the beginning of its time. These are not two different prayers. It is called Ishraaq because it is done immediately after sunrise (shurooq) when the sun has risen to a certain height.
Shaykh Ibn Baaz said:
Ishraaq prayer is Duha prayer done at the beginning of its time.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401
The time of Duha prayer is from the time when the sun has risen to a certain height, until just before the time for Zuhr prayer.
Shaykh Ibn ‘Uthaymeen defined it as being from a quarter of an hour after the sun has risen until ten minutes before Zuhr prayer.
Al-Sharh al-Mumti’, 4/122
So all of this period is the time for Duha prayer.
It is better to pray it after the sun’s heat has become intense, because the Prophet (peace and blessings of Allaah be upon him) said: “It is preferable to offer Duha prayer when the sun’s heat has become so intense that even the young of the camels feel it.”
Narrated by Muslim, 748
Ibn Baaz: Majmoo’ Fataawa, 11/395
The scholars defined this as being when one quarter of the day has passed, i.e., halfway between sunrise and Zuhr prayer.
See al-Majmoo’ by al-Nawawi, 4/36; al-Mawsoo’ah al-Fiqhiyyah, 27/224.
Narrated Hafs bin ‘Asim:
Ibn ‘Umar went on a journey and said, “I accompanied the Prophet and he did not offer optional prayers during the journey, and Allah says: ‘Verily! In Allah’s Apostle you have a good example to follow.’ ” (33.21)
Narrated Ibn ‘Umar :
I accompanied Allah’s Apostle and he never offered more than two Rakat during the journey. Abu Bakr, ‘Umar and ‘Uthman used to do the same.
It was the practice of the Prophet (peace and blessings of Allaah be upon him) when travelling to pray the obligatory prayers only, and it was not narrated that he used to pray the regular Sunnah prayers either before or after the fard prayers.
It was narrated that ‘Aasim ibn ‘Umar ibn al-Khattaab said: “I accompanied Ibn ‘Umar on the way to Makkah. He led us in praying two rak’ahs of Zuhr prayer, then he left and we left with him until he came to where his luggage was. He sat down and we sat with him, then he looked towards the place where we had prayed, and he saw some people standing and he asked, ‘What are these people doing?’ I said, ‘They are praying voluntary prayers.’ He said, ‘If I wanted to pray (naafil or Sunnah prayers) after the fard prayer I would have completed my prayer (i.e., not shortened it).’ O son of my brother, I accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst travelling and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied Abu Bakr and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied ‘Umar and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied ‘Uthmaan and he did not add anything to these two rak’ahs until Allaah took him (in death). And Allaah says (interpretation of the meaning):
‘Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow’
But an exception is made from the above in the case of the regular Sunnah prayer of Fajr, which is to be performed when travelling just as it is performed when one is not travelling. Ibn al-Qayyim said:
“It was the practice of the Prophet (peace and blessings of Allaah be upon him) when travelling to pray only the obligatory prayers, and it was not narrated that he used to pray the regular Sunnah prayers either before or after the fard prayers, apart from Witr and the Sunnah of Fajr, which he never omitted whether he was travelling or not.”
Zaad al-Ma’aad, 1/473
And he said:
“His adherence to praying the Sunnah of Fajr was stronger than with all other naafil prayers, so he did not omit it or Witr whether he was travelling or not. When he was travelling he would still pray the Sunnah of Fajr and Witr and adhere to that more than all other naafil prayers. It is not narrated that he prayed any other regular Sunnah prayer when he was travelling.”
Zaad al-Ma’aad, 1/315
Read this post for further details.
The point is that it is prescribed to omit the regular Sunnah prayers for those who are travelling, and to limit it to the two Sunnah rak’ahs of Fajr. It is also prescribed for the traveller to continue to pray Salaat al-Witr, qiyaam al-layl, Duha and prayers done for specific reasons, and naafil prayers in general. From this you may understand that what some people say, that part of the Sunnah whilst travelling is not to pray Sunnah, is wrong. Apart from the fact that this does not make sense, it also goes against the saheeh Sunnah narrated from the Prophet (peace and blessings of Allaah be upon him). The correct view is that not praying Sunnah whilst travelling refers to the regular Sunnah prayers that are done before and after Zuhr, and after Maghrib and ‘Isha’. And Allaah knows best.