بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد
Um Habeebah رضي الله عنهما narrated that Allaah’s Messenger صلى الله عليه وسلم said:
مَنْ صَلَّى قَبْلَ الظُّهْرِ أَرْبَعًا وَبَعْدَهَا أَرْبَعًا حَرَّمَهُ اللَّهُ عَلَى النَّارِ
“Whoever prays four (raka’at) before Dhuhr and four after it, Allaah will make the Fire prohibited for him.”
[Abu Daw’ud, 1269; Tirmidhi, 427; Nasa’i, 1818; Ibn Maajah, 1160 – classed as saheeh in ‘Saheeh Tirmidhi’]
1. There are three narrations for this hadeeth -: “He won’t touch the Fire”, “Allaah will make the Fire prohibited for him” and “Allaah makes his flesh prohibited for the fire”.
2. Shaykh Saalih Al-Fawzan حفظه الله تعالى said: “This hadeeth shows the virtue of these four raka’at before and after Dhuhr. These eight Raka’at are a means to be saved from Hell, along with carrying obligations, and avoiding prohibitions. Doing this act is simple and easy for the Muslim, when he practices and trains the soul to do it.” [Minhatul ‘Alam fi Sharhi Bulugh al-Maram]
3. Imam Ash-Shawkani رحمه الله تعالى wrote: “The people differ over the meaning of this hadeeth. Some people say it means “he won’t enter the fire at all” and others say, “If he enters the fire it won’t consume him”. Then there are some people who say it means, “The fire won’t consume him totally, but only part of his body, if he enters it.” It’s better to carry this hadeeth on its apparent meaning: Allaah will make his entire body prohibited from the fire. Allaah’s Mercy is vast.” [Nayl al-Awtar]
4. There is another narration, which states (at the beginning): “Whoever preserves four raka’at for Dhuhr…” It’s understood here that this protection is awarded to the person who regularly practices these eight Raka’at.” [Sharh Sunnan An-Nasa’i, vol 18/199, Shaykh Muhammad Adam حفظه الله تعالى]
5. As-Sindee رحمه الله تعالى said: “It’s enough to have belief in this hadeeth as it’s been mentioned. Perhaps the person who regularly practices this act will be granted from Allaah success and have all his sins forgiven.” [Sharhul Ibn Maajah]
6. It needs to be noted that these narrations are distinct from the other well-known ahadeeth regarding the rawatib salah, of which Dhuhr has 6 raka’at (4 before and 2 after). Those who wish to fulfil the sunnah of al-rawatib and fulfil the requirements of the above hadeeth; it will suffice that an additional 2 raka’at (after Dhuhr) are performed with the specific intention.
The Description for all Sunnah/Nawafila/Rawatib Salah
– The Prophet صلى الله عليه وسلم said: “The prayers during the day and night are two by two.” [Sunan Abu Da’wud, 1172, Al-Bukhari graded it as saheeh (see ‘Saheeh Abi Da’wud’)]
– At-Tirmidhi said: “Some people of knowledge said that prayer for the day and night is two by two (raka’at) – they believed that one should separate between every two rak’ah. This is the view of (Imam) Ash-Shafi’i and Ahmad.” [Jaam’i At-Tirmidhi, 424]
– Abd al-Malik Al-Juwaynee رحمه الله تعالى said: “All voluntary prayers are two by two, except witr, regardless day or night.” [Nihayat al-Matloob, 3/349]
Based on the above hadeeth, the salah during the night and day are (to be prayed) two by two. A person makes tasleem after completing two rak’ah (and stands for the next two). Furthermore, a principle that is derived from this is that; every hadeeth that mentions the wording ‘four’ without clearly stating the denial of a tasleem, then it must be taken to mean (as he صلى الله عليه وسلم prayed) two by two.” [Sharh al-Mumt’i, vol 4/77]
Translated by Abu Aaliyah Abdullah
May Allaah make us amongst those who are regular in our Sunan and Nawafilah.