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Al Minah Al `Aliyyah (20)

‘Abdullah bin Hamoud al-Furaih

Published On: 21/3/2015 A.D. - 30/5/1436 H. Visited: 9946 times

Thirdly,

The Time of

Adh-Dhuha!

1-t is a Sunnah at the time of adh-Dhuha for the worshipper to offer the Dhuha prayer. Abu Hurairah t said , “My friend (i.e. the Prophet r ) advised me to do three things:

(i) to fast for three days in every month,
(ii) to offer a two rak’ah prayer at adh-Dhuha and
(iii) to offer the witr prayer before sleeping.”^{^[1]}

The scholars (may Allah have mercy on them) offered differing opinions regarding the nature of the Sunnah of Adh-Dhuha:

The first opinion held that it is a Sunnah to offer it sometimes.

Those who adhered to this opinion cited as evidence the hadith of Abu Sa’eed Al-Khudri t, who said, “The Messenger of Allah r used to offer the Dhuha prayer until we would say, ‘He will not leave it.’ And he would leave it until we would say, ‘He will not pray it (again).’^{^[2]} But this is weak, because its chain of narrators contains ‘Atiyyah Ibn Sa’eed Al-‘Awfi.^{^[3]}

The second opinion held that it is not prescribed and that rather, it is an innovation.

Those who supported this position cited as evidence the hadith of ‘A`ishah (may Allah be pleased with her), who said, “I did not see the Messenger of Allah r glorifying Allah through the Dhuha prayer, but I do so.”^{^[4]} And it was also narrated by Al-Bukhari on the authority of Murawwiq Al-‘Ujli that he said, I said to Ibn ‘Umar, “Do you offer the Dhuha prayer?” He said, “No.” I then asked, “Then ‘Umar?” He replied, “No.” I then asked him, “Then Abu Bakr?” He said, “No.” I then asked, “Then the Prophet r?” He answered, “I do not think so.”^{^[5]}

The third opinion held that it is a Sunnah for the worshipper to offer the Dhuha prayer if a person did not offer the night prayer on the previous night, but that if he offered the night prayer, he should not offer the Dhuha prayer. This was the preferred opinion of Shaikh Al-Islam Ibn Taymiyyah (may Allah have mercy on him).

The fourth opinion held that it should be performed for a specific reason, because the Prophet did it for a specific reason, such as when he returned from a journey, when he conquered Makkah, when he visited a people, as mentioned in the hadith of ‘Utban t whose authenticity was agreed upon by Al-Bukhari and Muslim – when he visited Masjid Quba and the like.

What appears most correct – and Allah knows best – is that the Dhuha prayer is an unrestricted Sunnah – and that is the opinion of most of the scholars (may Allah mercy on them all).

This is proven by the following:

(a) The (aforementioned) hadith of Abu Hurairaht, who said, “My friend (i.e. the Prophet) advised me to do three things:

(i) to fast for three days in every month, (ii) to offer a two rak’ah prayer at adh-Dhuha and (iii) to offer the witr prayer before sleeping.” And the Prophet u also advised Abu Ad-Darda` t to offer it, as narrated by Muslim. ^{^[6]} And he r also advised Abu Dharr t to offer it, as narrated by An-Nasa`i in his ‘Sunnan.’^{^[7]}

(b) The hadith of Abu Dharrt), who reported from the Prophet r that he said,
“You are required to give sadaqah (charity) on behalf of every joint in your bones. Every tasbeehah (saying ‘Subhan Allah [Glory be to Allah]’) is a charity, every tahmeedah (saying ‘Al-Hamdu Lillah [All praise and thanks be to Allah]’) is a charity, every tahleelah (saying ‘La Ilaha Illa Allah [None has the right to be worshipped except Allah]’) is a charity. Every takbeerah (saying ‘Allahu Akbar [Allah is Greater]’) is a charity. Enjoining the good and forbidding the evil is a charity. But it is sufficient in place of all of this to offer the two rak’ah prayer of adh-Dhuha.”^{^[8]}

And it was reported in ‘Sahih Muslim’ in the hadith of ‘A`ishah (may Allah be pleased with her) that every person was created with three hundred and sixty joints. Whoever affirms Allah’s Greatness (by saying: ‘Allahu Akbar [Allah is Greater]’), praises Allah, extols Allah, and seeks forgiveness from Allah, removes stones from the path of the people, enjoins what is good and forbids the evil to the amount of those three hundred and sixty joints, he will walk on that Day
(i.e. the Day of Judgment) having distanced himself from the Hellfire.” ^{^[9]}

The time for it: The time of the Dhuha prayer begins when the sun has

risen a spear’s height above the horizon – i.e., when the time of prohibition is over – and it ends just before the sun reaches its zenith – i.e., about ten minutes before the time for the Dhuhr prayer begins.

This is proven by the hadith of ‘Amr Ibn ‘Absah t, to whom the Prophet r said,

“Offer the morning prayer, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of Satan and at that time the disbelievers prostrate to it. Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north (i.e., when the sun is directly overhead in the afternoon or midday). Then refrain from praying, for at that time the fire of Hell is stoked up.”^{^[10]}

The preferred time for it: is at the end of the prescribed time, which is when the young weaned camels feel the severity of the sun’s heat.

This is proven by the hadith of Zaid Ibn Arqam t, who stated the Prophet r said,

“Al-Awwabeen Prayer is when the young weaned camels feel the severity of the sun’s heat.”^{^[11]}

Ibn Baaz (may Allah have mercy on him) said, “The meaning of the Arabic word ‘tarmadh’ used in the hadith is that the severe heat of the sun beats down on them, while the word ‘al-fisal’ refers to the young offspring of camels. And it is a prayer the performance of which is preferable at the end of the permitted time.”^{^[12]}

Ibn ‘Uthaimeen (may Allah have mercy on him) said, “The word ‘tarmadh’ means than they stand up due to the severity of the scorching heat – and that is about ten minutes before the sun reaches its zenith.”^{^[13]}

The virtue of it:

That the Prophet r advised some of the Companions y to offer it, such as Abu Hurairah, Abu Ad-Darda` and Abu Dharr (may Allah be Pleased with them all) as mentioned previously. And whenever the Prophet radvised someone to do something, it is considered to be an advice for all of his Ummah, just as when he ordered anyone to do something or prohibited someone from doing something, it is directed to the whole Ummah, unless some evidence is brought which proves that it was specific advice to one Companion t and there is no such evidence in this case, so it is an advice to the whole Ummah – and Allah knows better.

That it is equal to three hundred and sixty acts of charity, as made clear in the aforementioned hadith of Abu Dharr t which was narrated by Muslim.

That it is a clear sign that the slave returns repeatedly to his Lord, especially if he offers it at the preferred time, which is at the end of the permitted time, as described in the aforementioned hadith of Zaid Ibn Arqam tnarrated by Muslim.

That it is a prayer that is attended and witnessed by the angels (peace be upon them all), as confirmed by the aforementioned hadith of ‘Amr Ibn ‘Absah t which was narrated by Muslim.

[1].... Narrated by Al-Bukhari (no. 1981) and by Muslim (no. 721).

[2].... Narrated by Imam Ahmad 3/21 no. 11155 and by At-Tirmidhi no. 477..

[3].... Translator’s note: Yahya Ibn Ma’een and others described him as weak and a mudallis (one who conceals the identity of a weak narrator, such as by mentioning him by his first name only, or by his agnomen).

[4].... Narrated by Al-Bukhari (no. 1177).

[5].... Narrated by Al-Bukhari (no. 1175).

[6].... Narrated by Muslim (no. 722).

[7].... Narrated by An-Nasa`i in ‘As-Sunan Al-Kubra’ 2/133 no. 2712.

[8].... Narrated by Muslim (no. 720).

[9].... Narrated by Muslim (no. 1007).

[10]... Narrated by Muslim no. 832.

[11]... Narrated by Muslim (no. 748).

[12]... See: ‘Fatawa Islamiyyah (1/333).’

[13]... See: ‘Al-Mumti’’ (4/88).