The Sunnah Prayer for the Traveler.
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The questioner :
Shaykh, regarding the Sunnah prayer for a traveler in a town, for example, some of the Imams argued for it based on the fact that the Prophet (peace and blessings be upon him), in the hadith of Umm Hani' concerning the Conquest of Makkah, prayed eight rak'ahs of the Duha prayer. So, is it better to pray the Sunnah or not to pray the Sunnah?
The Shaykh:
It is not permissible to derive a ruling from a single hadith when there are other hadiths that help understand the ruling correctly. If this hadith of Umm Hani' indicates the permissibility...
...of the Duha prayer for the traveler, then we take this and store it in our memory. But what do we do with the hadith of Anas ibn Malik, for example, which is in the two Sahihs? It reports that the Prophet (peace and blessings be upon him), when he left Madinah for the Farewell Pilgrimage, did not cease to pray two rak'ahs, two rak'ahs, until he returned to it.
This is evidence that the Prophet (peace and blessings be upon him) did not pray the regular voluntary prayers (rawatib) while traveling. There are also other hadiths that confirm this, including what is reported...
...in Sahih al-Bukhari from the hadith of Ibn Mas'ud (may Allah be pleased with him) that he used to disapprove of praying the regular voluntary prayers while traveling and would say, "I wish I had two accepted prayers from my prayer..."
...[meaning] two accepted rak'ahs. The point is that the hadith of Anas and similar ones give us the result that the Messenger (peace and blessings be upon him) did not pray the rawatib while traveling.
With the exception of the Sunnah of Fajr and the Sunnah of Witr. Just as this exception does not mean generalizing the ruling of the Witr prayer and the Sunnah of Fajr to the other Sunnahs...
...likewise, the Prophet's prayer of Duha during the Conquest of Makkah does not mean generalizing this ruling to the other Sunnahs, because an explicit text is always given precedence over what is derived from another text.
So, the hadith of Umm Hani' can be derived from in terms of the permissibility of maintaining the Sunnahs for the traveler. But the hadith of Anas and others are explicit that the Prophet (peace and blessings be upon him)...
...did not pray anything but the obligatory prayer. In addition to this, for example, there are other known texts stating that when he would combine the two prayers...
...he did not pray the Sunnah between them.
Shaykh, regarding the Sunnah prayer for a traveler in a town, for example, some of the Imams argued for it based on the fact that the Prophet (peace and blessings be upon him), in the hadith of Umm Hani' concerning the Conquest of Makkah, prayed eight rak'ahs of the Duha prayer. So, is it better to pray the Sunnah or not to pray the Sunnah?
The Shaykh:
It is not permissible to derive a ruling from a single hadith when there are other hadiths that help understand the ruling correctly. If this hadith of Umm Hani' indicates the permissibility...
...of the Duha prayer for the traveler, then we take this and store it in our memory. But what do we do with the hadith of Anas ibn Malik, for example, which is in the two Sahihs? It reports that the Prophet (peace and blessings be upon him), when he left Madinah for the Farewell Pilgrimage, did not cease to pray two rak'ahs, two rak'ahs, until he returned to it.
This is evidence that the Prophet (peace and blessings be upon him) did not pray the regular voluntary prayers (rawatib) while traveling. There are also other hadiths that confirm this, including what is reported...
...in Sahih al-Bukhari from the hadith of Ibn Mas'ud (may Allah be pleased with him) that he used to disapprove of praying the regular voluntary prayers while traveling and would say, "I wish I had two accepted prayers from my prayer..."
...[meaning] two accepted rak'ahs. The point is that the hadith of Anas and similar ones give us the result that the Messenger (peace and blessings be upon him) did not pray the rawatib while traveling.
With the exception of the Sunnah of Fajr and the Sunnah of Witr. Just as this exception does not mean generalizing the ruling of the Witr prayer and the Sunnah of Fajr to the other Sunnahs...
...likewise, the Prophet's prayer of Duha during the Conquest of Makkah does not mean generalizing this ruling to the other Sunnahs, because an explicit text is always given precedence over what is derived from another text.
So, the hadith of Umm Hani' can be derived from in terms of the permissibility of maintaining the Sunnahs for the traveler. But the hadith of Anas and others are explicit that the Prophet (peace and blessings be upon him)...
...did not pray anything but the obligatory prayer. In addition to this, for example, there are other known texts stating that when he would combine the two prayers...
...he did not pray the Sunnah between them.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.