Proofs for Salatul Duha, Salatul Ishraq, Salatul Awabeen and Salatul Ishraq
In the name of Allah, the most Beneficent, the most Merciful.
Answer
The majority of the scholars are of the view that Salatul Duha and Salatul Ishraq are the same prayer. However, some scholars are of the view that Salatul Isharq and Salatul Duha are two separate prayers.
The time from the rising of the Sun to Istiwaa us Shams (zenith) should first be calculated and then split into two parts. The first part will be the time to offer Salatul Ishraq and the second part will be the time to offer Salatul Duha. (Umdatul Fiqh p.302 v.2)
(Note that the Salatul Ishraq would not start straight away after the rising of the Sun but one will have to wait after the Sun rises up until it is above the horizon by the length of a spear. This is normally 15 minutes after Sunrise).
The reason for the different salah is because it is mentioned in the ahadith that the Prophet of Allah Sallallau Alahi Wasalam read this salah after sunrise and also before the Islamic midday.
Saaiduna Anas Bin Malik Radiallahu Anhu narrates that the Prophet of Allah Sallallahu Alahi Wasalam said “Whosoever offers his fajr prayer in congregation, then remains seated making zikr of Allah until the sun rises and thereafter offers two rakats, they will receive the reward of performing a Hajj and Umrah”. (Sunan Tirmizi)
Saaiduna Zaid Bin Arqam Radiallahu Anhu reports ‘I saw some people performing duha prayers in the early forenoon and warned them saying, these people must know that performing salah a little later is better. The Prophet of Allah Sallallahu Alahi Wasalam has said, “The salah of the repenting must be performed when the young ones of the camels feel the heat of the sun (i.e. when it becomes very hot)” ’. (Sahih Muslim)
Generally the six rakats after the Maghrib salah is called the Salatul Awabeen. However, according to the Sahih and authentic ahadith, Salatul Awabeen has been used to described Salatul Duha. Saaiduna Zaid Ibn Arqam Radiallahu Anhu said “The Prophet of Allah Sallallahu Alahi Wasalam came out to the people of Quba while they were praying and said, “Salatul Awabeen is the time when the young camels sit (i.e. they sit because of the intense heat) (Sahih Muslim)
There is no rigid ness in Islam when it comes to naming, hence, if someone calls the six rakats after Maghrib salah as Awabeen then it is permissible. (Dars Tirmizi p.195 v.2)
The hadith regarding the six rakats after Maghrib salah can be found in Sunan Tirmizi where Saaiduna Abu Hurairah Radiallahu Anhu narrates that the Prophet of Allah Sallallahu Alahi Wasalam said that the performing of six rakats without indulging in any worldly affairs would derive reward equivalent to twelve years nafl prayers. (Sunan Tirmizi p.98 v.1)
The Prophet of Allah Sallallahu Alahi Wasalam said to his uncle, Saaiduna Abbas Radiallahu Anhu, ‘O uncle! Shall I not give you! Shall I not grant you! Shall I not award you! Shall I not do mercy on you! When you do ten things Allah (SWA) will forgive your sins of the future and of the past, new and old, those you have forgotten those you did knowingly, big and small, hidden and revealed. Then he Sallallahu Alahi Wasalam taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime.” (Sunan Abi Dawud p.190 v.1 & Sunan Tirimizi p.109 v.1)
Imam Tirimizi (RA) says that many scholars like Abdullah Ibn Mubarak (RA) have accepted the virtue of Salatul Tasbih. (Sunan Tirimizi p.109 v.1)
Imam Baihaqi (RA) has said that Salataul Tasbih was the practice of many pious predecessors and this leads to strength in its acceptability. (Shuabul Iman p.472 v.1)
Allahmah Munziri (RA) mentions that many muhadditeen such as Imam Abu Muhammed Al Misiriy, Imam Abu Hasan Maqdisi, Imam Baihaqi, Imam Subki and Imam Nawaai have accepted its authority. (Targheeb Wa Tarheeb p.468 v.1)
The Hanafi Scholars support the view of its acceptance. Imam Subki (RA) and Imam Badrul Deen Zarakashi (RA) have said that it is from the fundamentals of Deen and anyone who discards it is not on the correct path. (Futuhaatur Rabbaaniyah p.321 v.4)
Sheikh Nasir Uddin Albani (RA) has declared the hadith of Sunan Abi Dawud as hasan also. Therefore the conclusion we can come to is that the practice of Salatul Tasbih is not a bidah and those who read it, inshallah will receive the rewards mentioned in the hadith.
Only Allah Knows Best
Mohammed Tosir Miah
Darul Ifta Birmingham.
