- Asking for the hastening of the punishment of the aakhirah in the dunya
- Over exaggerating in du’a
- Asking for something haraam or breaking of ties
- Giving up just because a reply hasn’t come
- Du’a against oneself or one’s children or property.
3 of the 4 Imams said 20 is Sunnah.
Imam Maalik (rh) said 33 is Sunnah.
Others said more.
Hanbalis generally say 20.
How do we explain this?
The Sunnah of the Prophet (saw) was 11 rak’ah which was related by A’aisha (ra) in Sahih Bukhari. However, in another Hadith, which is Sahih, a Sahaabi asked the Prophet (saw) about the night prayer which he (saw) replied, it’s two by two and if you fear dawn complete it with one, to the nearest meaning.
Allah knows best.
So what do we do?
The Sunnah is to pray two by two as the Prophet (saw) mentioned for the night prayer. For this reason, some of the Salaf would pray 33, Imam Ahmad (rh) would generally pray 300 rak’ah per night.
The best approach is, as Imam Ahmad (rh) mentioned, pray with the Imam and stay with him until he leaves and you get the reward for praying the entire night and Allah knows best.
For the traveller, we say the one who has travelled 48 miles after leaving the last home of their city they become a traveller.
- If this traveller finds it difficult to fast it is an obligation not to fast
- If the fasting could lead to difficulty it is better for him not to fast
- If it creates a slight difficulty but it’s not too bad then it is better to fast.
For the sick person:
- If the fasting will harm them then it is an obligation not to fast.
- If he finds it difficult with no harm then it is better not to fast
- If they are slightly ill then he has to fast.
For both the traveller and ill person they must make these fasts up.
Saying “ameen” is usually said when the du’a is heard by others such as Surah Faatihah and Qunoot. As for du’a in sujood, then this is a secret du’a so there is no need to say “ameen” and Allah Knows Best.
It says in Sharh al-Iqnaa’: Qaza’ includes shaving some places on the sides of the head, or shaving the middle and leaving the sides, as most of the Christians do, or shaving the sides and leaving the middle, as many of the foolish do, or shaving the front and leaving the back.
Imam Ahmad (rh) was asked about shaving the back of the head and he said: This is the action of the Magians, and whoever imitates a people is one of them. Thus, it is known that it is not permissible to leave some parts of the hair longer than others.
‘Abd-Allaah ibn Ghadyaan, ‘Abd al-Razzaaq ‘Afeefi, Ibraaheem ibn Muhammad Aal al-Shaykh. End quote.
This is a general answer and there is a lot of detail.
Ibn al-Qayyim (may Allaah have mercy on him) said:
With regard to shaving part of the head and leaving part, this is of varying degrees.
- The worst is shaving the middle of the head and leaving the sides, as the Christian monks do.
- After that comes shaving the sides and leaving the middle, as many of the foolish and worthless people do.
- After that comes shaving the front of the head and leaving the back.
These three types all come under the heading of qaza’ which was forbidden by the Messenger of Allaah (peace and blessings of Allaah be upon him), but some of them are worse than others.
These seem to refer to shaving parts of the head totally.
A person should be, generally, avoiding these things especially if he wants to be a role model to others. Meaning, to gain higher ranks and call others to good one must be impeccable and avoid even that which is makrooh.
From an academic point of view, classical scholars seem to classify it as makrooh rather than haraam unless they were imitating others in which case it’s extremely dangerous.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Qaza’ is makrooh, because the Prophet (peace and blessings of Allaah be upon him) saw a boy, part of whose hair had been shaved and part had been left. He told them not to do that and said: “Shave it all or leave it all.” But if it is done in imitation of the kuffaar it is haraam, because imitating the kuffaar is haraam. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” end quote.
Al-Sharh al-Mumti’ (1/167).
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (1/347):
Qaza’, which means shaving part of the head, is makrooh because of the hadeeth of Ibn ‘Umar in al-Saheehayn, which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade qaza’. End quote.
Two rak’ah after Asr: Narrated on the Prophet (saw).
Ibn Hajar [may Allaah have Mercy on him] said it was specific for the Prophet [Peace and Blessings of Allaah be upon him] as the majority have stated.
He also suggested that it was for a specific cause (ذوات الاسباب) and also suggested that it could be out of Qadaa at times for a missed Raatib.
See Fath al-Baaree (2/64)
If this is true, how do you explain the following Hadeeth:
There is no prayer after ‘Asr until the sun has set and there is no prayer after Fajr until the sun has risen.
al-Bukhari 586 & Muslim 827
There is a detailed discussion on the matter with evidences from both sides on the Arabic Multaqa here under the thread titled [ما حكم صلاة ركعتين بعد العصر هل هي مكروهة ام محرمة ام مستحبة ] What is the ruling regarding the two Rak’ah prayer after ‘Asr? Is it Makrooh, Haraam, or Recommended?
For the minority who support the view that one can pray after the ‘Asr prayer their explanation is simple. It is as follows
فهذا الحديث مطلق يقيده حديث علي رضي الله عنه الآتي
The Hadith which is agreed upon by Imaam Al-Bukhaari and Imaam Muslim is unrestricted [Mutlaq] and the Hadith which allows praying after ‘Asr restricts this otherwise unrestricted prohibition.
Shiekh Al-‘albaani, who upheld the minority view, had the following remarks:
وفي هذين الحديثين – أي حديث علي وحديث أنس المتقدمين – دليل على أن ما اشتهر في كتب الفقه من المنع عن الصلاة بعد العصر مطلقاً – ولو كانت الشمس مرتفعة نقية – مخالف لصريح هذين الحديثين ، وحجتهم في ذلك الأحاديث المعروفة في النهي عن الصلاة بعد العصر مطلقاً ؛ غير أن الحديثين المذكورين يقيدان تلك الأحاديث ؛ فاعلمه
And in these two Hadith – namely the Hadith of Ali’ and the Hadith of ‘Anas which have preceded – is evidence that that which has been popularized in the books of Fiqh, namely that one cannot pray after the ‘Asr prayer at all – even if the sun is murtafi’ah [high] – is in opposition to these two explicit Hadith. And their [the authors of the books of Fiqh which forbid all prayer] evidence is those well-known Hadith which are unrestricted and say that one cannot pray after the ‘Asr prayer but these two mentioned Hadith restrict these otherwise unrestricted Hadith [meaning that one can pray after ‘Asr so long as the Sun is murtafi’ah].
Ibn Rajab made the following remarks in Fath Al-Baari 3/278:
وممن رخص في الصلاة بعد العصر والشمس مرتفعة: علي بن أبي طالب، والزبير، وتميم الداري، وأبو أيوب، وأبو موسى، وزيد بن خالد الجهني، وابن الزبير، والنعمان بن بشير، وأم سلمة -رضي الله عنهم-.
ومن التابعين: الأسود، ومسروق، وشريح، وعمرو بن ميمون، وعبد الرحمن بن الأسود، وعبيدة، والأحنف بن قيس، وطاوس.
From those who permitted one to pray after the ‘Asr prayer while the sun was murtafi’ah included:
- Ali bin Abi Taalib (may Allah be pleased with him)
- Al-Zubayr (may Allah be pleased with him)
- Tamiim Al-Daari (may Allah be pleased with him)
- Abu ‘ayyoob (may Allah be pleased with him)
- Abu Musaa (may Allah be pleased with him)
- Zaid bin Khaalid (may Allah be pleased with him)
- Ibn Zubayr (may Allah be pleased with him)
- Al-Nu’maan bin Bashiir (may Allah be pleased with him)
- ‘Umm Salamah (may Allah be pleased with her)
Narrated Ali ibn Abu Talib:
The Prophet (sallallaahu alayhi wa sallam) prohibited to offer prayer after the afternoon prayer except at the time when the sun is high up in the sky.
[Sunan Abi Dawud Hadith No. 1274]
It should be noted here that Ibn Rajab did not uphold the opinion of the permissibility of praying after ‘Asr, and simply because he mentioned a group of Companions that did does not mean he too supported their view.
Imaam Al-Shawikaani had the following to say:
وقد اختلف أهل العلم في الصلاة بعد العصر وبعد الفجر ، فذهب الجمهور إلى أنها مكروهة وادعى النووي الاتفاق على ذلك ، وتعقبه الحافظ بأنه قد حُكي عن طائفة من السلف الإباحة مطلقا ، وأن أحاديث النهي منسوخة . قال : وبه قال داود وغيره من أهل الظاهر ، وبذلك جزم ابن حزم ()
The people of knowledge have differed regarding prayer after ‘Asr and after Fajr. And the majority have inclined toward the opinion that it is Makrooh and Al-Nawawi has claimed an Ijmaa on the matter. But Daawud and Ibn Hazm were of the opinion of permissibility. And permissibility has also been transmitted from a group of the Salaf.
[Nayl al-Awtar 100/3]
So why did Al-Nawawi claim an Ijmaa when the matter is such?
The answer can be found in Al-Majmoo’ 230/9 when Al-Nawawi is discussing another matter when he has the following remarks to make:
فكأنهم لم يعتدوا بخلاف داود ، وقد سبق أن الأصح أنه لا يُعتد بخلافه ، ولا خلاف غيره من أهل الظاهر لأنهم نفوا القياس ، وشرط المجتهد أن يكون عارفا بالقياس
The most correct opinion is that the opposition presented by the Ahl Al-Zaahir is not to be considered because they denied Qiyaas and it is a condition for being Al-Mujtahid that one be knowledgeable of Qiyaas.
Those who oppose praying after ‘Asr even if the sun is murtafi’ah have two explanations for the Hadith which permit it.
القاعدة أنه إذا تعارض حاظر ومُبيح قُـدِّم الحاظر
First, based on the principle that when there is a contradiction between permissibility and being forbidden, then being forbidden is given precedence.
The second explanation which Ibn Hajar supports is that the Messenger of Allaah’s (sallallaahu alayhi wa sallam) praying was a matter which was specific to the Messenger of Allaah (sallallaahu alayhi wa sallam). He says:
قال الحافظ ابن حجر : تمسك بهذه الروايات من أجاز التنفل بعد العصر مطلقا ما لم يقصد الصلاة عند غروب الشمس ، وقد تقدم نقل المذاهب في ذلك ، وأجاب عنه من أطلق الكراهة بأن فعله هذا يدل على جواز استدراك ما فات من الرواتب من غير كراهة ، وأما مواظبته صلى الله عليه وسلم على ذلك فهو من خصائصه ، والدليل عليه رواية ذكوان مولى عائشة أنها حدثته أنه صلى الله عليه وسلم كان يصلي بعد العصر وينهى عنها ، ويواصل وينهى عن الوصال . رواه أبو داود () .
Al-Haafiz Ibn Hajar said: Those who have supported all kinds of Nawaafil after ‘Asr have used these Hadith as long as one does not intend praying when the Sun is setting.
Those who oppose this view and consider any prayer after ‘Asr to be Makrooh have answered by saying that his doing is evidence for the permissibility for praying that which one misses from the Rawaatib prayers without it being disliked to do so, but as for his (sallallaahu alayhi wa sallam) persistence on doing that, then it is from those things which are special to him. And the evidence for this is the Hadith of ذكوان that ‘Aishah used to narrated that he (sallallaahu alayhi wa sallam) used to pray after ‘Asr while forbidding her and he would do Wisaal [in fasting] but forbid from it.
[Fath Al-Baari 64/2]
فتبين بهذا أنها أرادت يومها المختص بها الذي كان يكون مكثه عندها في بيتها، فكان يتوضأ عندها للعصر ويصلي ركعتين، ثم يخرج للصلاة، وربما كان يدخل بيتها في وقت العصر كذلك.
And from this it becomes clear that she [‘Aishah] intended her specified day when he would stay with her in her house and would perform Wudoo’ for ‘Asr and pray two Rak’ah then go out for prayer and many times he would enter into her house during the time of ‘Asr like that.
فدل هذا: على أن مرادها: انه كان يصلي ركعتين بعد دخول وقت العصر، ولكن كان ذلك قبل صلاة العصر، وكانت تظن أن هذا يرد قول عمر ومن وافقه بالنهي عن الصلاة بعد العصر، وإنما كان مراد عمر وغيره من الصحابة: النهي عن الصلاة بعد صلاة العصر.
And this is evidence to the fact that what she meant was that he would pray two Rak’ah after the time of ‘Asr had come to be but that was before the [obligatory] prayer of ‘Asr and she thought that this refuted the saying of ‘Umar and those who agreed with him about the prohibition of praying after ‘Asr and the meaning of what ‘Umar and others from the Companions was only to mention the prohibition from prayer after the [obligatory] prayer of ‘Asr.
ولاشتباه الأمر في هذا على كثير من الناس كان كثير من الرواة يروي حديث عائشة بالمعنى الذي يفهمه منه، ولا يفرق بين وقت العصر وفعل العصر، فوقع في ذلك اضطراب في الفاظ الروايات
And this matter becomes dubious to many people who narrate the Hadith of ‘Aishah based on the meaning they understand from it and do not differentiate.
Between the time of ‘Asr and the act of praying ‘Asr and because of that confusion occurs in the wording of the narrations.
وقد ظهر بهذا أنه لم يصح عن النبي – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – أنه صلى ركعتين بعد صلاة العصر، إلا يوم صلاهما في بيت أم سلمة، وكانت عائشة ترويه عنها – أحياناً -، كما في حديث ذكوان عنها، وأحياناً ترسله، كما في حديث أم سلمة عنها.
And from this it becomes apparent that it is not authentically narrated from the Prophet (sallallaahu alayhi wa sallam) that he prayed two Rak’ah after the [obligatory] prayer of ‘asr except for one day when he prayed the two Rak’ah in the house of Umm Salamah.
A scholar of the past was passing by some Mongols and they were drinking alcohol. He didn’t say anything to them! So, his companions asked him about this and he replied that this drinking alcohol is haraam but it is busying them from harming the Muslims!
Things are not clear cut in many things and require people with knowledge and wisdom to talk about these issues and not just anyone who sees Verses of the Qur’an and just interpret it themselves.