The Prohibition of Prayer in the Times When It Is Prohibited?

The Shaykh : ... But before that, we come to the hadiths that prohibit prayer in the three times: when the sun is rising, when it is standing still in the middle of the sky, and when ... it is setting.
These are general texts, and without doubt, other texts have contradicted them, providing clarification—and peace be upon you—clarifying the permissibility of some prayers in these times. For example, the hadith that came in "Sunan al-Tirmidhi" and others that the Prophet (peace and blessings be upon him), when he had finished the Fajr prayer one day, a man stood up to pray, and he said to him: "Are you praying two prayers together?" When the man finished, he said: "O Messenger of Allah, I entered the mosque and the prayer had already been called for, and I had not yet prayed the two rak'ahs of Fajr, which are two rak'ahs." So he (peace and blessings be upon him) left him as he was, and it became part of the Sunnah that if one enters the mosque and has not prayed the Sunnah, and it is known that it is not prescribed for him to restart the Sunnah prayer when the prayer has been called for, due to his saying (peace be upon him): ; is it permissible for him to pray it after the obligatory prayer? This hadith indicates permissibility; so his saying (peace and blessings be upon him): has been specified by this particularization.
Likewise, for example, his saying (peace be upon him): , this hadith also specifies the hadiths prohibiting prayer in the three times. There are many hadiths in this regard. One of the scholars of hadith in India collected them in a book, which is a valuable book, and I advise reading it and studying it; it is "I'lam Ahl al-Asr bi Ahkam Ruk'atay Thubut al-Fajr." There, he traced the texts that came to specify the hadiths prohibiting prayer in the three times.
Ibn Taymiyyah now. Yes?

The questioner : What is the name of this author?

The Shaykh : ... His name is Shams al-Din al-Abadi.

The Shaykh : So Ibn Taymiyyah now addresses the issue of the greeting of the mosque with this rule. It often happens that one of us enters the mosque at a time when prayer is prohibited; does he pray it, which contradicts general texts, or does he not pray it? He follows the position of Imam al-Shawkani (may Allah have mercy on him), who said that he does not pray and it is not permissible. Ibn Taymiyyah says: he prays, even if it is in a time of dislike; why? Because his saying (peace be upon him): , and in the other narration: , he says: this is a general text that has been contradicted by the general text and the prohibition of prayer in the disliked times, but this text regarding the prohibition of prayer in the disliked times has been specified from many angles, some of which ... , while the command to greet the mosque has not been specified at all, so it is applied to the general text, and the general text becomes weaker, so the other text remains in its generality and comprehensiveness.
And we confirm this with another derivation; perhaps you all know what came in "Sahih Muslim" that the Prophet (peace and blessings be upon him) was delivering the Friday sermon when Salik al-Ghatafani entered and sat down, so he said to him (peace and blessings be upon him)—naturally interrupting his sermon: . He said: No. He said: . We pause here for a moment ... We find that the Prophet (peace and blessings be upon him) cared greatly about the greeting of the mosque; where he interrupted his sermon and ordered that seated man to stand up after sitting—and peace, mercy, and blessings of Allah be upon you—he ordered him to stand up and pray two rak'ahs ... ... , so it cannot be said, as has been said, "Glory be to Allah! It is as if our Lord had informed the Messenger of Allah (peace and blessings be upon him) or revealed to him that people would come who would stand up and ... The Prophet (peace and blessings be upon him) ordered ... standing to show before the people that he was in need, and did not order him to pray; because prayer should be prayed even if the preacher is on the pulpit, to nullify what has happened and actually happened from some of the Companions in Medina, who explain this order from the Prophet (peace and blessings be upon him) regarding Salik al-Ghatafani by saying that he ordered him to stand up because he was ... with this interpretation that is a nullification of the indication of the hadith. He said (peace and blessings be upon him), addressing the seated people in general: , this is an address to every person entering on Friday not to sit, even if the preacher is preaching. This indicates to us something, and it confirms what Ibn Taymiyyah went to regarding specifying the general text that is specified by the general text that is not specified.
It clarifies that the Prophet (peace and blessings be upon him) emphasized the command to pray the two rak'ahs while the preacher is preaching, while he prohibited enjoining good and forbidding evil while the preacher is preaching, as you know in the authentic hadith: , so the saying of the one who says: "Be silent while the imam is preaching" is enjoining good, and the Messenger (peace and blessings be upon him) prohibited that, while he commanded the greeting; so this confirms that the greeting is obligatory according to the stronger position with us, and it is at least a confirmed Sunnah, even in a time of dislike for prayer. Here is the point in the Qur'an; that it is not permissible for anyone when the preacher stands up to preach to perform voluntary prayer by praying two rak'ahs; even if it is the greeting of the mosque, if he sat intentionally and then stood up wanting to pray; so at that time, this prayer is not valid; because he (peace and blessings be upon him) prohibited enjoining good and forbidding evil, and what is more deserving of prohibition than what he recorded. If he commanded the greeting of the mosque in this time when voluntary prayer is not prescribed, then that means the greeting of the mosque is prescribed in the disliked times, unlike the other times.
From here, the Shafi'i scholars came with a phrase that gathers the opinion in this issue; where they said: Voluntary prayers are of two types: those with causes, and absolute voluntary prayers that have no causes. So what is of the first type, its prayer is prescribed even in the disliked times; because leaving it would be ... its occasion. And as for what is of the absolute voluntary prayer, the person can perform voluntary prayer in other than these prohibited times. This is an example outside our previous topic, how was reconciliation achieved between a general text that has been specified and a general text that has not been specified, so this general text that is not specified was given precedence over the general text that is specified, and it was in ... that it be said: No prayer after Fajr except—for example—the greeting of the mosque, and likewise the other prayers, or the other times, with the prayers that have voluntary components.
We return to our previous discussion, which is two general texts that contradicted each other; a general text, a general text. We found that the first text has not been specified, and we found that the other text has been specified. Some of this specification is almost a consensus among those who came from some of the Companions, and it is the strongest consensus in the era of the Companions; I mean by that that if one comes and the imam is bowing, and he follows him, he catches the rak'ah ... the imam bowing; even though he did not recite the opening of the Book. So what did we do with the hadith: ? We also introduced a specification to it, and we said: even in the secret prayer where it is permissible to recite the opening of the Book; let alone the loud prayer, and there is what we are dealing with of disagreement. If one catches the imam bowing, he has caught the whole rak'ah, and it is not obligatory for him to repeat it, so the hadith is specified in such a case; no prayer for one who has not recited the opening of the Book except in the case of not being able to recite the opening of the Book, such as catching the imam bowing, so he bows, and the rak'ah is counted for him.
There are some hadiths regarding this, some of which were narrated in *Sunan Abu Dawud* with a chain containing weakness, and others with a chain containing strength. I have mentioned this in some of my books. This was further confirmed by the fact that the hadith includes the statement that one who catches the bowing (ruku') behind the imam catches the rak'ah. This is established from a group of the Companions without any known disagreement among them, led by Abu Bakr al-Siddiq, then 'Abdullah ibn Mas'ud, then Zayd ibn Thabit, then 'Abdullah ibn 'Umar. There may be others who agreed with them whom I do not recall at the moment. Most of these are supported by authentic chains to them, as I mentioned in some of my works, including, if I recall correctly, *Irwaa' al-Ghalil fi Takhrij Ahadith Manar al-Sabil*. Therefore, his saying (peace and blessings be upon him): is specified, even according to those who say that this hadith specifies the verse. So their specification... is contrary to the rule... which I mentioned earlier. Thus, the stronger opinion, as I said at the beginning of this discussion, is what the Imam of the Sunnah, Ibn Taymiyyah, and those who agreed with them held. It is the best to adopt and study this, and by doing so, we escape from many, many problems. If a Muslim reflects on them, he finds no way out except by adopting this opinion, which is to remain silent behind the imam when he is reciting aloud. And if one does not catch the recitation of al-Fatihah but catches the imam in ruku', he is considered to have caught the ruku'. Since many of those scholars who adopted the obligation of reciting al-Fatihah in the loud prayers found hesitation in themselves, without a doubt... because... even if... the verse: let alone his saying (peace and blessings be upon him): , they then found some hesitation in themselves regarding this ruling. They created an exit for themselves by inventing something for which we find no basis in the Sunnah; namely, they required every imam to pause for a long time after reciting al-Fatihah so that the follower could fulfill his obligation, which is reciting al-Fatihah. And this is because, as we all feel, in reality... in my belief, otherwise they should not have needed to create this exit for themselves, for it is not mentioned in the Sunnah.
When does the follower recite al-Fatihah? - And upon you be peace, the mercy of Allah, and His blessings - If it is said that he recites al-Fatihah while the imam is reciting al-Fatihah, why is it recited aloud? What is the wisdom behind that? This does not exist in Islam; that the Wise Lawgiver tells the imam to raise his voice in reciting al-Fatihah in some prayers and be silent, or recite in... some of them. What is the difference then between raising his voice and keeping it secret with his silence? And the follower, in any case, must recite al-Fatihah when the imam is reciting al-Fatihah?!
It was said: He only recites al-Fatihah after the imam has finished reciting it and begins reciting verses, i.e., a surah. At that point, it is said: Did the imam not recite these verses aloud? Is it not for these followers? They are occupied with him! They cannot combine reciting al-Fatihah themselves with reflecting on the Qur'an that is being recited to them by their imam. When they found these problems and could not find an answer that reassures the believing soul, they created that exit for themselves: "Be silent, O imam, so that the followers can recite al-Fatihah." And what happened after that? They were silent and they were not silent; because you will not find an imam who is silent in a way that allows the follower to recite al-Fatihah. This does not exist in the lenient, easy, and facilitated Islam for all people. Therefore, the most just and moderate of the schools of jurisprudence, as Ibn Taymiyyah (may Allah have mercy on him) said, in this issue is what the Imam of the Sunnah, Imam Ahmad, held: we listen in the loud prayers and we recite in the silent prayers. And this is the answer, if Allah wills (Blessed and Exalted is He).
So, the hadith of 'Ubadah ibn al-Samit from the narration of Makhbul: First, it has that defect of *'an'anah* (narration with "from"). And if he did not use *'an'anah*... and the intermediary is rejected; this is regarding its authenticity. And regarding its indication, its indication is weaker, as we mentioned regarding the wording. Then the second wording came in *Musnad Ahmad* to confirm: This is weaker. For this reason, the hadith we mentioned... from the hadith of Abu Hurayrah (may Allah be pleased with him), in which the Prophet (peace and blessings be upon him), when they contested the Qur'an with him, said to them: . Abu Hurayrah said: So the people stopped reciting behind the Prophet (peace and blessings be upon him) in what the Messenger of Allah (peace and blessings be upon him) used to recite aloud among them.
And when I mention this, it does not escape my mind that this addition has been discussed a lot. But when I traced it, I found that a group followed him with the complete hadith, and some attributed it to Imam al-Zuhri. Even if we assume that this is the clear case; i.e., that the hadith in this addition is *mursal* (missing the Companion link); because al-Zuhri was a young Tabi'i. If al-Zuhri said: "So the people stopped"; i.e., the Companions stopped reciting behind the Messenger of Allah (peace and blessings be upon him) in what the Messenger of Allah (peace and blessings be upon him) used to recite aloud, then the worst of its states is that it is a *mursal* hadith. And a *mursal* hadith, if it has corroborating narrations, especially the noble verse and the second hadith I mentioned...: , there is no doubt that this *mursal* is an argument in this place for everyone who brings it. This is what we believe and we testify to Allah with it, and Allah (Glorified and Exalted is He) knows best.

The questioner : ... .

The Shaykh: What should I say? Is this hadith *marfu'* (traced to the Prophet) or *mawquf* (stopping at a Companion)?

The questioner : ... .

The Shaykh: I did not ask you who narrated it, I am asking you if it is *mawquf* or *marfu'*? It is *mawquf* and not *marfu'*; is that so?

The questioner: Yes.

The Shaykh: Reflect on it, it is a *mawquf* hadith, and the Companions differed in this issue - also - and the disagreement among the Imams was only a result of that disagreement. And at that time, if the Companions differed, it is not befitting for Muslims to differ and for each group to be partisan with some of those Companions; because the opposing group can say: "This is Ibn Mas'ud saying, for example, 'No recitation behind the imam'," and there are many like him. Rather, we should now be free from the disagreement that existed among the Companions and... was inherited by those after them. But we may differ from the first generations; because we were able to know the evidence of the Hanafi, Maliki, Shafi'i, and Hanbali schools, and also other schools; because Allah (Blessed and Exalted is He) provided for the Sunnah from the Imams those who collected the hadith and facilitated access to it with their blessed lives and their many and intensive efforts; where they traveled the lands east and west, and presented it to us as a digestible morsel. We should know any disagreement, whether old or new, on this Sunnah, as is explicit in the Qur'an in His saying (the Exalted): . No one can say that the Companions agreed on the obligation of recitation in the loud prayers, or that they agreed - and this is the Shafi'i school - or that they agreed on the obligation of silence in the loud prayers as is the school of Ahmad ibn Hanbal and those who followed him like Ibn Taymiyyah and others, or that they agreed that it is obligatory to be silent behind the imam absolutely in the loud and silent prayers as the Hanafis say. No one can claim that all the Companions, all of them, were on one of these three schools. All we can be certain of is that they were either of those who said the obligation of reciting al-Fatihah behind the imam, or of those who said the obligation of silence behind the imam in the loud prayers. So at that time, since the issue was one of disagreement and contention, the verse mentioned earlier is imposed upon us, and in light of that, we should study the hadiths... we do not put in our mind that Abu Hurayrah said so, unlike if he narrated; narration is one thing and opinion is another. Therefore, one of the principles and rules in which the Hanafis differed with us is that if a *marfu'* hadith comes from a Companion traced to the Prophet (peace and blessings be upon him), and then the opinion of this Companion comes that contradicts his narration; is the consideration then with his narration or with his opinion? There are two opinions. Yes?

The questioner : ... .

The Shaykh : The narration, but the Hanafis said no; the criterion is his opinion, not his narration. So this rule, too, must be placed before us when we wish to address a disputed issue among the Companions, let alone one disputed by those who came after them. Abu Hurayrah, in a hadith in Muslim, I hope you will pay attention, gives his opinion and does not attribute it to the Prophet (peace and blessings be upon him). Since that is the case, it is addressed by the statements of some of the other Companions, such as Jabir ibn 'Abd Allah al-Ansari, who says: "The imam's recitation..." The Hanafis used this text as evidence, taking this statement in its entirety and generality, and said that even in the secret prayer, the follower remains silent and does not recite. This is a weaker position; there is nothing from the marfu' (attributed to the Prophet) to support it.

The questioner : ... attributed a hadith, ... so he said: "Do not do so except with the Mother of the Book."

The Shaykh : Who was the man with us?

Another questioner: No.

The Shaykh : Yes? Were you not with us?

The questioner : No, I was not.

The Shaykh : We have already spoken about this hadith, so listen to me... May Allah grant the answer so that we do not repeat the past speech to those present.

The questioner : ... .

The Shaykh : Okay...

The questioner : ... ... .

The Shaykh : Before this, before this, before you finish, it seems to me that we must repeat our previous speech. You are reading from a book or a letter, so you say that this hadith... who narrates it from...?

The questioner : ... .

The Shaykh : Fine; ... even if I had heard... We said that Mukhul was a tadlis (concealment of a defect in a chain) practitioner; sometimes he narrates from 'Abadah directly, and sometimes from this Mahmud, and Mahmud is unknown. Therefore, the hadith is defective sometimes due to the 'an 'an (indirect narration) and sometimes due to the unknown narrator, so... if the hadith were a proof, then the hadith reminds me of what I read earlier that it contains some exaggeration. Now you have read and made us hear that it was concealed from him; what does that mean?

The questioner : ... .

The Shaykh : Why? Why?

The questioner : ... recites with his recitation.

The Shaykh: All right.

The questioner : So the recitation was established for him...

The Shaykh : Why? Because he recited behind the Prophet (peace and blessings be upon him), fine.

The questioner : But he did not recite it aloud...

The Shaykh : Be patient with me for a moment. We observe through experience that the regulation of people's recitation behind the imam is not regulated such that he recites by himself as came in the athar (report) of Abu Hurayrah in "Sahih Muslim"; is that not so? Some of them may recite aloud, and the correction occurs. This is one thing. It can be said here that if the hadith is authentic, the meaning is as we said before you came: that this indicates the permissibility of reciting al-Fatihah behind the imam. This is like a preamble to removing this tadlis (concealment of a defect in a chain) by what may result from reciting behind the imam of tadlis (concealment of a defect in a chain). Now I say: When did this one who raised his voice in recitation behind the Messenger (peace be upon him) recite? Behind, or at the time when the Messenger was reciting al-Fatihah, or at the time he was reciting what is after al-Fatihah? What do you think?

The questioner : Reciting al-Fatihah.

The Shaykh : Meaning al-Fatihah was concealed from the Messenger?

The questioner : This is permissible.

The Shaykh : But this is further from the Sunnah, because reciting al-Fatihah is the easiest thing for the general Muslims. It is very weak that the matter would be confused upon the Messenger (peace be upon him) in reciting al-Fatihah. And even if the matter were so; when does the follower then recite al-Fatihah behind the imam? When the imam recites; is that not so?

The questioner : ... this does not include disagreement.

The Shaykh : This includes disagreement. We are now saying: When does the follower recite behind the imam in the loud prayer al-Fatihah; is it not when the imam recites al-Fatihah?

The questioner : ... .

The Shaykh : ... do not move us to a place where you move us to another place. Now we are understanding each other. What does this hadith indicate? That the reciter who raised his voice to the Prophet recited after the Messenger (peace be upon him) finished reciting al-Fatihah, or during his recitation of al-Fatihah?

The questioner : He is in the recitation.

The Shaykh : He says: during al-Fatihah; is that not so? I consider that unlikely. In any case, whether you say this or the other which we see; the recitation of the follower behind the imam during al-Fatihah implies that the legitimacy of the imam's recitation of al-Fatihah aloud has no meaning. This is something the wise Lawgiver transcends; because when He legislated the loud recitation, He legislated it only for the people to hear. And where are these followers when they are occupied with reciting al-Fatihah themselves? There is no such ruling in the Shari'ah. And if it is said - as we see - that this one recited after the Messenger (peace be upon him) finished reciting al-Fatihah, because it is very possible to imagine, if the hadith were authentic, that the Messenger did not recite al-Fatihah well because some of the followers behind him raised their voices in reciting it while the Messenger was reciting al-Fatihah. We consider this unlikely, and the closest is that he... upon him the recitation of al-Fatihah... after al-Fatihah.
In any case, whether it was this or that, we say: that this hadith is defective due to the 'an 'an (indirect narration) or the unknown narrator as we mentioned earlier. Then it does not contain the obligation of reciting al-Fatihah behind the imam; because the prohibition of a thing in a general form, then the command of it or part of it in a specific form, does not mean the obligation of this for those commanded, but rather means its permissibility. Like His saying - the Exalted - : . The command here for hunting does not indicate obligation, and the command here for reciting al-Fatihah does not indicate obligation; because it came after the prohibition . And this is in any case a repetition of what has passed, for your sake because you came late.

Another questioner : May Allah reward you with good.

The Shaykh : And beware of that.