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Message: <blockquote data-quote="ibnanv" data-source="post: 18171446" data-attributes="member: 218596">This is established by the following evidence: <ol> <li data-xf-list-type="ol">`A’isha not only did narrate  its performance by the Prophet (saws)  as cited above [sec. III] but  also prayed it assiduously herself as  narrated in the Muwatta’: “I would not leave the 8 rak`ats of Salat al-Duha   even if my father and mother rose from the dead.” The same maximum   emphasis is narrated in the famous narrations from Abu Hurayra in   al-Bukhari, Muslim, al-Tirmidhi, al-Nasa’i, Abu Dawud, Ahmad, and   al-Darimi and from Abu al-Darda’ in Muslim, Abu Dawud, al-Nasa’i, and   Ahmad: “My beloved instructed me never to leave three things until I   die: fasting three days of the month, praying Salat al-Witr before sleep, and praying Salat al-Duha.”   Some versions add after the last clause: both at home and in travel.”   On that basis alone, praying it can never be declared a bid`a in absolute terms.</li> <li data-xf-list-type="ol">Both `A’isha and Ibn `Umar stated that “the Prophet (saws) would not pray Duha   except when returning from a trip.” Narrated among others by Muslim,   Abu Dawud, Ahmad, al-Nasa’i, Ibn Khuzayma, and Ibn Hibban with sound   chains. The latter explained in his Sahih(6:270) that “this means he did not pray Duha   in the mosque among people rather than in the house except upon   returning from a trip.” This clarification is vital in view of his   (saws) prohibition to travelers from returning to their homes at night –   the Prophet (saws) returned from his trips mostly in the early part of   the day – and his emphasis in the Nine Books – except Ibn Majah – that   “Your best Salat is that prayed in your homes other than the  prescribed  one.” Meaning: Other than at that time, he (saws) woud pray Duha at home, in private. However, the marfu`   narrations of `Utba ibn `Abd, Abu Umama, and al-Hasan ibn `Ali cited   above are clear – if authentic – as to the desirability of praying the   two rak`ats of Duha in the same place as the congregational Fajr prayer.</li> <li data-xf-list-type="ol">This is further confirmed by the statement of `Urwa that “`A’isha would say that the Messenger of Allah (saws) did not pray Duha   but she herself prayed it, and she would say that the Messenger of   Allah (saws) left out many good deeds lest people took them as their   regular practice, then they would be imposed as fard.” Narrated by al-Bukhari and Muslim, Abu Dawud, Malik in his Muwatta’,   Ahmad, and others. The Ulema explained that this fear no longer  applies  after the time of the Prophet (saws) and it should be prayed on  a  regular basis as long as people pray it individually and understand  its  status as that of desirability, not obligation.</li> <li data-xf-list-type="ol">This is further confirmed by the authentic report of Abu Sa`id al-Khudri in al-Tirmidhi (hasan gharib) and Ahmad: “The Messenger of Allah (saws) used to pray Duha to the point that we said he shall never leave it, and he used to leave it to the point that we said: he never prays it.”</li> <li data-xf-list-type="ol">This is further confirmed by Ibn `Umar’s reply when asked about Salat al-Duha: “It is an innovation and what a fine innovation it is!” (bid`atun wa ni`mati al-bid`atu hiya). Narrated from al-Hakam ibn al-A`raj by Ibn Abi Shayba in his Musannaf (2:172) with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52) and from Mujahid by Ibn al-Ja`d in his Musnad ( p. 314) and al-Tabarani in al-Mu`jam al-Kabir   (12:424). Another reply to the same question by Ibn `Umar: “At the  time  `Uthman was killed no-one considered it desirable [in the  Religion] (ma ahadun yastahibbuha),  and the people did not  innovate anything that is dearer to me than that  prayer.” Narrated from  Salim ibn `Abd Allah ibn `Umar by `Abd al-Razzaq  with a sound chain  according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52). Both reports mean: Salat al-Duha   as prayed on a regular basis in the Mosque, possibly in congregation  as  I witnessed it among Borneo Peninsula Shafi`is at the end of  post-Fajr  Fiqh gatherings.</li> <li data-xf-list-type="ol">In exact illustration of the above  understanding there is a report  from Masruq that Ibn Mas`ud prayed Fajr  as Imam then left, and people  would wait for sunrise then get up and  pray Salat al-Duha. When  news of this reached Ibn Mas`ud he  said: “You shall not impose upon the  servants of Allah what He Himself  did not impose upon them! If you must  pray it, pray it in your houses.”  Ibn Battal said: “And the madhhab of  Ibn Mijlaz and the Salaf was the  observance of strict privacy for it  lest the public mistake it for an  obligation.” It is also narrated that  `A’isha prayed Salat al-Duha in the strictest privacy, as in Tarh al-Tathrib (3:63-64).</li> <li data-xf-list-type="ol">`Umar said, as in Ibn Abi Shayba’s Musannaf: “O servants of Allah! Pray the Duha   prayer.” It is unthinkable that after this instruction from the   Commander of the Faithful, one of the Rightly-Guided Caliphs, and one of   the foremost people of knowledge among the senior Companions, his son   should declare it a bid`a in absolute terms.</li> <li data-xf-list-type="ol"> What about the appellation Salat al-Awwabin for the nafl prayers offered between Maghrib and `Isha?</li> </ol> Answer: The evidence for this appellation is as follows: <ol> <li data-xf-list-type="ol">A marfu` hadith from Ibn `Umar, from the Prophet (saws) but found only in the 6th-century Tarikh Jurjan   (1:74) states: “For whoever follows up [with worship] between Maghrib   and `Isha shall be built in Paradise two palaces at one hundred years’   distance one from another, with enough trees to cover the people of  both  East and West in fruit: it is called Salat al-Awwabin and  it  is verily the heedlessness of the heedless. And truly there are   supplications that are answered only between Maghrib and `Isha.”</li> <li data-xf-list-type="ol">A mursal  hadith is narrated from the Tabi`i Muhammad ibn  al-Munkadir, from the  Prophet (saws) that the latter said: “Whoever  prays between Maghrib and  `Isha, [let him know that] this is Salat al-Awwabin.” Ibn al-Mubarak in al-Zuhd wa al-Raqa’iq (p. 445 #1259) and Ibn Nasr in Qiyam al-Layl as stated respectively by al-`Iraqi in Takhrij Ahadith al-Ihya’ and al-Ghumari in al-Mudawi (6:346 #8804). Ibn Kathir cites it in al-Ba`ith al-Hathith (p. 48) and al-Suyuti who declared it da`if in al-Jami` al-Saghir (#8804).</li> <li data-xf-list-type="ol">A mawquf report from `Abd Allah ibn `Umar states: “Salat al-Awwabin is [during] the gap between Maghrib and `Isha, until the time people spring to Salat.” Ibn Abi Shayba in his Musannaf (2:14 #5922). The same is attributed to `Abd Allah ibn `Amr ibn al-`As by Ibn al-Mubarak in al-Zuhd (p. 445) and al-Qurtubi in his Tafsir, apparently a confusion of identities.</li> <li data-xf-list-type="ol">The same as #1 is attributed maqtu` to Ibn al-Munkadir and Abu Hazim in al-Bayhaqi’s al-Sunan al-Kubra (3:19) and Shu`ab al-Iman(3:133).</li> <li data-xf-list-type="ol">Abu Nu`aym in Hilyat al-Awliya’ (1985 ed. 5:200) narrated with his chain from the Tabi`i `Ata’ al-Khurasani that he named the nawafilprayers between Maghrib and `Isha: Salat al-Awwabin. Ibn al-Jawzi also cites it in Sifat al-Safwa (4:152).</li> <li data-xf-list-type="ol">It is said that Imam Ja`far al-Sadiq extended it to both the morning and the evening on the basis of the verses “Lo!   We subdued the hills to hymn the praises (of their Lord) with him at   nightfall and sunrise, And the birds assembled; all were turning   (awwabun) unto Him” (38:18-19).</li> </ol> There is no stronger evidence for this appellation nor is it applied to the Maghrib-to-`Isha nafl other than in the very late books of Fiqh such as al-Bajuri’s Hashiya in Shafi`i Fiqh (1:135) and Ibn `Abidin in his Hashiya   (2:12-13) although the latter does not name it as such but only  states:  “And six rak`ats after Maghrib so that he will be recorded  among the  oft-returning (liyuktab min al-Awwabin).” There is no question that unlimited nafl after Maghrib is recommended in the Sunna and the commentaries of Qur’an unanimously refer to it in explanation of the verse “They forsake their beds to cry unto their Lord in fear and hope”(32:16), its best number being six rak`ats as per the evidence listed in the relevant sections of Tarh al-Tathrib, Nayl al-Awtar, etc. (cf. `Abd al-Qadir `Isa Dyab’s al-Mizan al-`Adl p. 352-353). In conclusion, the appellation Awwabin is firmly established for the Duha   prayer but less so for the post-Maghrib nafl although there is   sufficient evidence to silence those who call the latter appellation an   innovation. “Nor is Ibn al-Munkadir’s report contradicted by its use in   the Sahih [for Salat al-Duha] since there is no objection to calling both prayers by the name Salat al-Awwabin.” Al-Shawkani, Nayl al-Awtar(3:66). Furthermore, the sense of Oft-Returning is perfectly applicable in the evening Nawafil   and the analogy with the morning ones is clear enough since both   prayers take place at the extremities of the day, both vary from 2 to   several rak`ats, both are non-rawatib Sunnas, and both carry immense rewards. Al-Nawawi in al-Maqasid said none of the people of Wilaya reached high levels except by adhering firmly to these two prayers. And Allah knows best. <ol> <li data-xf-list-type="ol"> Mawlana Shaykh Nazim and all our mashaykh pray salat al-ishraq shortly after sunrise, THEN pray salat al-Duha at around 10 or 11.  Here you are saying something completely different, something I’ve only heard from Salafis; why?</li> </ol> Answer: I am not aware of what you’ve heard or not heard Salafis say and it doesn’t really matter, does it? What matters is the fiqh and its sources according to the Schools of Ahl al-Sunna, of which knowledge you and I stand in need. What conforms with it or not among this or that sect or in our minds   does not amount to a helpful judgment if only it were relevant in the   first place. But if you must, then you may complain to your nafs’s content that I sound Salafi , after I’ve blackened thousands of pages refuting them with or without your approval. Mawlana al-Shaykh Nazim – Hafizahullah – “and all our Mashayikh” do, they pray Salat al-Duha at Shuruq time AND later. As I said, what is called Salat al-Shuruq is another name for Salat al-Duha, and the time for the latter is from sunrise to before Zuhr.   You’ve embraced names and balk at whoever tries to understand the  thing  being named; while Mawlana – if you but knew – has not left  either of  these two ends of morning time – Duha – except he built it up with worship, reserving the greater part of that same worship for the preferred time, nearer toZuhr. Blessings and peace on the Prophet, his Family, and his Companions.</blockquote>

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