The Book of Hajj-09b
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The reciter: And Ishaq ibn Ibrahim narrated to us, and Jarrir informed us, from Mansur, from Mujahid, who said: .
The Shaykh : The statement of Ibn Umar (may Allah be pleased with him) that the Dhuha prayer is a religious innovation, it seems that he meant, and Allah knows best, that the gathering of people in the mosque for it was not the practice in the time of the Prophet (peace and blessings be upon him). As for the original prayer itself, the correct view is that it is not a religious innovation. But is it recommended to be constant in it? Or is it to be done occasionally? Or is there a distinction made in this?
Some of the scholars said: It is not recommended to be constant in it absolutely.
And some of them said: It is recommended to be constant in it absolutely.
And some of them made a distinction: He said: Whoever stands in prayer at night, the recommended practice is that he does not be constant in it, and whoever does not stand in prayer at night, the recommended practice is that he be constant in it.
And they cited as evidence for this that the Prophet (peace and blessings be upon him) advised Abu Hurayrah with three things: fasting three days of every month, the two rak'ahs of Dhuha, and to pray the witr prayer before he sleeps, because he did not stand in prayer at night.
And this is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him).
And in my view, the best is that he prays it constantly, and that he maintains it, because the Prophet (peace and blessings be upon him) informed that every joint of a person has a charity every day the sun rises, and that two rak'ahs prayed from the Dhuha suffice for that. And thus we say: Redeem yourself with this prayer; it suffices you from every charity for every limb.
But it appears that the statement of Ibn Umar (may Allah be pleased with him) was that he meant the gathering of people in the mosque until it resembles the obligatory prayer.
I and Urwah ibn al-Zubayr entered the mosque, and there was Abdullah ibn Umar sitting by the chamber of Aisha, and the people were praying the Dhuha prayer in the mosque. So we asked him about their prayer? He said: It is a religious innovation. So Urwah said to him: O Abu Abd al-Rahman, how many times did the Messenger of Allah (peace and blessings be upon him) perform the lesser pilgrimage? He said: Four times, one of them in Rajab. So we disliked to lie to him and contradict him, and we heard the sound of Aisha’s teeth in the chamber. So Urwah said: Do you not hear, O Mother of the Believers, what Abu Abd al-Rahman is saying? She said: What is he saying? He said: He is saying: The Prophet (peace and blessings be upon him) performed the lesser pilgrimage four times, one of them in Rajab. She said: May Allah have mercy on Abu Abd al-Rahman. The Messenger of Allah (peace and blessings be upon him) did not perform the lesser pilgrimage except with him, and he never performed it in Rajab.
دخلت أنا وعروة بن الزّبير المسجد، فإذا عبد الله بن عمر جالسٌ إلى حجرة عائشة، والنّاس يصلّون الضّحى في المسجد، فسألناه عن صلاتهم ؟ فقال : بدعةٌ، فقال له عروة : يا أبا عبد الرّحمن، كم اعتمر رسول الله صلّى الله عليه وسلّم ؟ فقال : أربع عمرٍ، إحداهنّ في رجبٍ، فكرهنا أن نكذّبه ونردّ عليه، وسمعنا استنان عائشة في الحجرة، فقال عروة : ألا تسمعين يا أمّ المؤمنين إلى ما يقول أبو عبد الرّحمن، فقالت : وما يقول ؟ قال : يقول : اعتمر النّبيّ صلّى الله عليه وسلّم أربع عمرٍ إحداهنّ في رجبٍ فقالت : يرحم الله أبا عبد الرّحمن ما اعتمر رسول الله صلّى الله عليه وسلّم، إلّا وهو معه، وما اعتمر في رجبٍ قطّThe Shaykh : The statement of Ibn Umar (may Allah be pleased with him) that the Dhuha prayer is a religious innovation, it seems that he meant, and Allah knows best, that the gathering of people in the mosque for it was not the practice in the time of the Prophet (peace and blessings be upon him). As for the original prayer itself, the correct view is that it is not a religious innovation. But is it recommended to be constant in it? Or is it to be done occasionally? Or is there a distinction made in this?
Some of the scholars said: It is not recommended to be constant in it absolutely.
And some of them said: It is recommended to be constant in it absolutely.
And some of them made a distinction: He said: Whoever stands in prayer at night, the recommended practice is that he does not be constant in it, and whoever does not stand in prayer at night, the recommended practice is that he be constant in it.
And they cited as evidence for this that the Prophet (peace and blessings be upon him) advised Abu Hurayrah with three things: fasting three days of every month, the two rak'ahs of Dhuha, and to pray the witr prayer before he sleeps, because he did not stand in prayer at night.
And this is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him).
And in my view, the best is that he prays it constantly, and that he maintains it, because the Prophet (peace and blessings be upon him) informed that every joint of a person has a charity every day the sun rises, and that two rak'ahs prayed from the Dhuha suffice for that. And thus we say: Redeem yourself with this prayer; it suffices you from every charity for every limb.
But it appears that the statement of Ibn Umar (may Allah be pleased with him) was that he meant the gathering of people in the mosque until it resembles the obligatory prayer.