Addition to the hadith of the Dhuha prayer and mentioning the jurisprudence of this addition.
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The Shaykh : I have reviewed this hadith, Professor. I am looking for the hadith of the Dhuha prayer.
The questioner : No, Shaykh, may Allah reward you with good. You answered it for us, but regarding the hadith of the brother, the Shaykh who asked you about it, the hadith is authentic in *Sahih al-Targhib*, but the hadith in its full length to its end is a good hadith.
The Shaykh : He saw that the brother meant the same hadith.
The questioner : It is the hadith, our Shaykh. I underlined it, wrote it on a paper, and copied it two days ago. This hadith is longMusannaf Abd al-Razzaq 7:9.
The Shaykh : This is a valid point.
The questioner : Its end is this statement you mentioned: "So whoever says it in his illness and dies, the Fire will not touch him." It is found here.
The Shaykh : As for that hadith, I saw it, and it is present. And that one is more authentic than the first one, which is the hadith of Abu Umamah that contains, and we said that it does not mention the mosque. But that one explicitly mentions going out to the mosque. The one with the explicit mention has a correct chain of narration, and the first one has a good chain of narration. Therefore, there is no room left for the opinion we mentioned earlier, which was a jurisprudential understanding that the mosque was not mentioned. Since that hadith is authentic, it adds the mosque to this good hadith, so it is necessary to adopt this addition. I returned to a collection of what I reviewed, *Mirqat al-Mafatih Sharh Mishkat al-Masabih* by Shaykh Ali al-Qari. In reality, he answered with the same answer I gave, that this does not mention the mosque. But the difference is that he was certain and wrote it, whereas I told you, as you know, that it is possible that the answer is like this. But since the addition came in the authentic hadith, it is necessary then to understand the first good hadith in light of the authentic hadith. Finally, the question that was raised remains: does this mean it specifies the generality of his saying (peace and blessings be upon him) Sunan an-Nasa'i 1599Sahih (Darussalam)? Does this specify that, or does it remain a possibility for a person who is excused, for example, or for whom it is not easy to return to the house? This remains a possibility; I do not have a definitive answer on the matter. But the issue is to be realized as it came in the hadith, meaning he prayed Dhuha in the mosque, and I sawThe Shaykh : Ali al-Qari, who quotes from the Shafi'is that the Dhuha prayer is better for them in the mosque than in the house, and he quoted fromThe Shaykh : Ahmad ibn Hajar al-Haytami, not al-Asqalani, his argumentation with this hadith for what they held, that the Dhuha prayer in the mosque is better for them than in the house. He refuted themThe Shaykh : Ali al-Qari with two answers. First, he said what I mentioned earlier, that the mosque is not mentioned in the hadith; this is the hadith of Abu Umamah. Second, he said, "If this hadith is authentic," and he doubted the authenticity of the hadith. But this doubt of his is refuted from two aspects. The first aspect is that the one that does not mention the mosque has a good chain of narration. The second aspect is that it becomes authentic through other means because of the second hadith that explicitly mentions the mosque. Is this clear up to here? But we do not say that it is better to intentionally go to the mosque for the Dhuha prayer. It must be that this hadith has a specific context, because we found in some books of hadith that Ibn Umar saw people praying the Dhuha prayer in the mosque and said, "What a good innovation this is," just as his father said regarding the Tarawih prayer, exactly. So Allah knows best, meaning, is this for the one who intends it, or for the one who is excused?
The questioner : May Allah reward you with good, our Shaykh, truly. And I was reading in the same chapter and found the summary you mentioned. May Allah reward you with good, even you are referring to it.
The Shaykh : Good, did you see the hadith of the brother?
The questioner : I remembered the hadith. I was reading from two books and remembered that it is ... .
The questioner : No, Shaykh, may Allah reward you with good. You answered it for us, but regarding the hadith of the brother, the Shaykh who asked you about it, the hadith is authentic in *Sahih al-Targhib*, but the hadith in its full length to its end
the Fire will not feed it
لا تطعمه النارThe Shaykh : He saw that the brother meant the same hadith.
The questioner : It is the hadith, our Shaykh. I underlined it, wrote it on a paper, and copied it two days ago. This hadith is long
So whoever says, "There is no god but Allah, and Allah is the Greatest," Allah, Blessed and Exalted is He, says, "My servant has magnified Me"
فمن قال لا إله إلا الله والله أكبر قال الله تبارك وتعالى كبرني عبديThe Shaykh : This is a valid point.
The questioner : Its end is this statement you mentioned: "So whoever says it in his illness and dies, the Fire will not touch him." It is found here.
The Shaykh : As for that hadith, I saw it, and it is present. And that one is more authentic than the first one, which is the hadith of Abu Umamah that contains
And whoever goes out to the Dhuha prayer
ومن خرج إلى سبحة الضحىO people, pray in your houses, for the best prayer a person offers is in his house, apart from the prescribed (obligatory) prayers.
فصلوا في بيوتكم فإن أفضل صلاة المرء في بيته إلا المكتوبةThe questioner : May Allah reward you with good, our Shaykh, truly. And I was reading in the same chapter and found the summary you mentioned. May Allah reward you with good, even you are referring to it.
The Shaykh : Good, did you see the hadith of the brother?
The questioner : I remembered the hadith. I was reading from two books and remembered that it is ... .
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.