\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/p>\n
Allah Ta\u2019ala said, \u201cTheir sides forsake their beds, to invoke their Lord in fear and hope\u2026\u201d {As-Sajdah:16}<\/p>\n
Allah Ta\u2019ala also said, \u201cThey used to sleep but little of the night.\u201d {Ad-dhariyat: 17}<\/p>\n
Anas ibn Malik \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 said that these two verses were revealed concerning the Sahabah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645 who used to remain awake between Maghrib and Esha to perform Salah.[1]<\/a> In the era of the Prophet \ufdfa, the Esha Salah used to be delayed until one third of the night had passed.[2]<\/a> Therefore, there was an extended period between these two prayers, so the Sahabah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645 would revive it with Salah.<\/p>\n Muhammad ibnul Munkadir \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 narrates that the Prophet \ufdfa said, \u201cWho will perform salah between Maghrib and Esha, because it is the Salah of the Awwaabeen (Those who constantly turn to Allah).\u201d<\/p>\n Abdullah ibnul Amr \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627 said, \u201cSalatul Awwaabeen is from when the people of Maghrib turn to home until they return for Esha.\u201d<\/p>\n N.B.- The Dhuhaa<\/em> prayer was also named \u2018Salatul Awwaabeen\u2019 by the Messenger \ufdfa in a narration of Sahih Muslim. Allamah Shawkani \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 said that there is nothing wrong in calling both prayers \u2018Salatul Awwabeen\u2019.<\/p>\n Awwaab is the one who if he commits a sin hastens to repentance.[5]<\/a><\/p>\n Huzaifah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 said, \u201cI came to the Prophet \ufdfa and performed Maghrib with him. When he completed the (Maghrib)\u00a0<\/span>salah,<\/em> he stood to perform (optional)\u00a0<\/span>salah<\/em>. He continued to perform <\/span>salah<\/em> until he performed Esha and then he left.\u201d<\/span><\/p>\n Aswad ibn Yazid \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 narrates from Ibn Masud \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 that he said, \u201cGood is the time of negligence between Maghrib and Esha (for performing Salah).\u201d<\/p>\n It was narrated from Abu Hurairah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 that the Prophet \ufdfa said, \u201cWhoever performs six Rak\u2019ah<\/em> after the Maghrib and does not say anything bad in between them, will have a reward equal to the worship of twelve years.\u201d<\/p>\n It was narrated that Aishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 said, \u201cThe Messenger of Allah \ufdfa said, \u2018Whoever prays twenty Rak\u2019ah <\/em>between Maghrib and Esha, Allah will build for him a house in Paradise.\u2019\u201d<\/p>\n After mentioning many other narrations on the virtues of performing optional salah<\/em> between Maghrib and Esha, Allamah<\/em> Shawkani \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647\u00a0said, \u201cThe verses and ahadith<\/em> mentioned in this chapter indicate to the legislation of performing many salahs<\/em> between Maghrib and Esha. Even though most of the ahadith<\/em> are weak, they are elevated, due to their total amount, especially since they pertain to Fadhail-ul-A\u2019amaal <\/em>(virtues of good deeds).\u201d Allamah Mubarakpuri \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647\u00a0agreed with him in his commentary on ‘Jame’ Tirmidhi’, ‘Tuhfatul Ahwadhi’.[12]<\/a><\/p>\n Many of the righteous servants of Allah from the Sahabah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645 till our times have made it a habit to perform many salahs<\/em> at this time. Hafidh<\/em> Iraqi named a few. From amongst the Sahabah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645, he listed Abdullah ibn Masud, Abdullah ibn Amr, Salman Al-Farsi, Ibn Umar, Anas ibn Malik and a group of Ansaar \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645. From amongst the Tabi\u2019un, he named Al-Aswad ibn Yazid, Abu Uthman An-Nahdi, Ibn Abi Mulaikah, Saeed ibn Jubair, Muhammad ibnul Munkadir, Abu hatim, Abdullah ibn Sakhbarah, Ali ibnul Husain, Abu Abdir Rahman Al-Hubla, Shuraih Al-Qaadhi, Abdullah ibn Mughaffal and others \u0631\u062d\u0645\u0647\u0645 \u0627\u0644\u0644\u0647. Sufyan Ath-Thawri \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 had also made this one of his optional prayers.<\/p>\n Allamah Binnuri \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647\u00a0said, \u201cThe practice of the [first] generations, whom the testimony of good was made for [by the Prophet \ufdfa], is one of the strong evidences.”[13]<\/a><\/p>\n Based on the above, the scholars of the four madhahibs<\/em> (schools of though) have encouraged preforming the Awaabeen<\/em> prayers after Maghrib. See for instance \u2018Maraqil Falaah\u2019[14]<\/a> by Shurunbulali Hanafi, \u2018Al-Fawakih Ad-Dawani\u2019[15]<\/a> by An-Nafrawi Maliki, \u2018Al-Hawi Al-Kabir\u2019[16]<\/a> by Al-Mawardi Shafi\u2019ee and \u2018Kashshaful Qinaa’\u2019[17]<\/a> by Al-Bahuti Hanbali.\u00a0\u0631\u062d\u0645\u0647\u0645 \u0627\u0644\u0644\u0647<\/p>\n <\/a>And Allah Ta\u2019ala knows best.<\/span><\/p>\n May Allah grant us the tawfeeq<\/em> and ability to exert ourselves in His ebadah<\/em> and worship.<\/p>\n [1]<\/a> Collected by Abu Dawud in \u2018Sunan\u2019 #1321, #1322 and Tirmidhi #3473. He said, \u201cThis is sound, authentic, gharib hadith.\u201d Hafiz Iraqi authenticated its chain. See \u2018Nailul Awtaar\u2019 Vol.3 Pg.63 The verses also have other interpretations.<\/p>\n [2]<\/a> See Fathul Mulhim Vol.4 Pg.270<\/p>\n [3]<\/a> #1259 The chain to Muhammad ibnul Munkadir is established. ‘Ma’arifus Sunan’ Vol.4 Pg.114 However, Shawkani pointed out that the chain is mursal <\/em>in \u2018Nailul Awtaar\u2019 Vol.3 Pg.63.<\/p>\n [4]<\/a> #5973 Vol.4 Pg.267 Shaikh Awwamah graded the narrator Musa ibn Ubaidah weak.<\/p>\n [5]<\/a>\u00a0Sahih Muslim #748, Shawkani in ‘Nailul Awtaar’ Vol.3 Pg.63, Definition of Awwaab from ‘Maraqil Falah’ Pg.390<\/p>\n [6]<\/a> Ahmed Vol.5 Pg.404, Nasai in Kubra #379<\/p>\n [7]<\/a> See \u2018Tafgheeb wat Tarheeb\u2019 #875<\/p>\n [8]<\/a> #4725 Vol.3 Pg.44<\/p>\n [9]<\/a> Tirmidhi #437 Ibn Majah #1167, Ibn Khuzaimah #1195\u00a0\u00a0After narrating this hadith, Tirmidhi quotes Bukhari\u2019s harsh criticism on the narrator Umar ibn Abdillah ibn Abi Khath\u2019am<\/p>\n [10]<\/a> Tirmidhi after the hadith #437, Ibn Majah #1373\u00a0Hafidh Mundhiri said that Ahmed and others has considered the narrator Yaqub ibnul Walid Al-Madaaini a liar. See \u2018Targheeb wat Tarheeb\u2019 Pg.139<\/p>\n [11]<\/a> After the hadith #437 under the Chapter: What Has Been Related About The Virtue Of Six Voluntary Rak’ah After Al-Maghrib<\/p>\n [12]<\/a> \u2018Nailul Awtaar\u2019 Vol.3 Pg.64,\u00a0Tuhfatul Ahwadhi Vol.2 Pg.422<\/p>\n [13]<\/a> See \u2018Nailul Awtaar\u2019 Vol.3 Pg.64, \u2018Ma\u2019arifus Sunan\u2019 Vol.4 Pg.114<\/p>\n [14]<\/a> Pg.390 \u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645 Allah Ta\u2019ala said, \u201cTheir sides forsake their beds, to invoke their Lord in fear and hope\u2026\u201d {As-Sajdah:16} Allah Ta\u2019ala also said,…<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[38,62,13,16,19],"tags":[279],"class_list":["post-5899","post","type-post","status-publish","format-standard","hentry","category-etiquettes-sunan-wa-aadaab","category-pious-women","category-rulings","category-salah","category-sharhul-hadith","tag-salah","wpcat-38-id","wpcat-62-id","wpcat-13-id","wpcat-16-id","wpcat-19-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/5899","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=5899"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/5899\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5899"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=5899"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=5899"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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\n[15]<\/a> Vol.1 Pg.306
\n[16]<\/a> Vol.2 Pg.287
\n[17]<\/a> Vol.1 Pg.400<\/p>\n","protected":false},"excerpt":{"rendered":"