Prayer

Prayer is legally defined as devotion to God – the Most High – with specific sayings and actions, which opens with the takbeer, and ends with the tasleem. What indicates its high status is that God Almighty has imposed it on His Prophet – may God bless him and grant him peace – in the seventh heaven on the Day of the Night Journey and Ascension, in addition to that it is the last thing that is lost from religion. May God’s prayers and peace be upon him – before his attachment to the Most High Companion: (Prayer is prayer and what your right hands possess).[1] There are many noble verses that indicate the danger of neglecting prayer or neglecting its performance, such as the saying of God Almighty:[2] And the words of God – the Most High – about the people of Paradise asking about the criminals: (He did not walk you in Saqr * They said: We were not among those who prayed).[3][4][5]

Praying at home

The following is a detailed explanation of the ruling for prayer at home, whether it is obligatory or supererogatory:[6]

The obligatory prayer at home

God Almighty has legislated for His Prophet – may God’s prayers and peace be upon him – the Sunnahs of guidance, and the obligatory prayer in the mosque is one of those Sunnahs, and there is no doubt that the obligatory prayer at home is in violation of the Sunnah of the Messenger of God, may God bless him and grant him peace. Abdullah bin Masoud – may God be pleased with him – narrated on the authority of the Messenger of God – may God’s prayers and peace be upon him- that he said: (Whoever would be pleased to meet God tomorrow with a Muslim, let him preserve these prayers where he is called to them).[7] In addition to the fact that performing the obligatory prayer at home is similar to the case of the hypocrites, as during the era of the Messenger of God – may God’s prayers and peace be upon him – only a hypocrite was known to be hypocritical, which indicates the keenness of the Companions – may God be pleased with them – to perform the obligatory prayer in the mosque. Bringing them the sick among them while he is guided between the two men until he is held in the row, and some scholars said that it is not permissible to leave the congregational prayer in the mosque except with an excuse, and this is due to the hadiths mentioned with emphasis on prayer at home, and intimidation from leaving prayer in the mosque, including what was narrated about The Messenger of God – may God’s prayers and peace be upon him – that he said: (Whoever hears the call and does not answer, there is no prayer for him unless he has an excuse).[8] In fact, the scholars have several sayings regarding the ruling on congregational prayer in the mosque, and the following is their explanation:

  • An individual obligation on the one who is able to perform it: Imam Ahmad bin Hanbal – may God have mercy on him – said that congregational prayer in the mosque is an individual obligation on every Muslim who is able to perform it, and the zahirists who take the apparent meaning of the hadith agreed with him, and the owners of this saying differed among themselves; Some of them considered the congregational prayer in the mosque a condition for the validity of the prayer, and based on that they considered performing the prayer at home without an excuse invalid, and some of them did not consider it a condition for the validity of the prayer, and thus they considered the prayer at home valid with sin, and from the hadiths that Imam Ahmed inferred on the obligation Prayer in the Mosque What was narrated on the authority of Abu Hurairah that he said: (A blind man came to the Prophet, may God bless him and grant him peace, and said: O Messenger of God! I do not have a leader to lead me to the mosque. him, and when he appointed him, he called him and said: Do you hear the call to prayer?[9] Since the Prophet – may God’s prayers and peace be upon him – made it obligatory on the blind despite the existence of an excuse, it is obligatory for the correct one who has no excuse.
  • A confirmed Sunnah: It is the saying of Imam Abu Hanifa, Malik, and many of the Shafi’is, where they based their opinion on a number of hadiths, including the saying of the Messenger of God, peace and blessings of God be upon him:[10] The ruling of the Messenger of God – may God’s prayers and peace be upon him – on praying with the congregation as supererogatory, indicates that the first prayer was sufficient for the obligatory prayer and it was valid, in addition to what was narrated from the Messenger of God – may God’s prayers and peace be upon him – that he said: (And he who waits for the prayer until he prays it with the imam greater reward than the one who prays it and then sleeps)[11] In the hadith there is an indication that the reward for praying in the mosque with the congregation is greater than the reward for praying at home, but prayer at home is valid.
  • Imposition of sufficiency: Those who hold this view have said that it is obligatory to perform prayer in congregation for the people of each region, and in the event that it is established by some of them, the obligation falls from the rest and has become desirable in their right, and the reason for this is that establishing prayer and the call to prayer is one of the rituals of Islam, and the owners of this inferred The opinion is based on the hadiths confirming the virtue of praying in mosques and warning against abandoning them. This opinion was adopted by many Malikis and Hanafis, and it was narrated on the authority of al-Shafi’i in one of his two sayings.

Supererogatory prayers at home

Although the obligatory prayer in the mosque is better than performing it at home, the supererogatory prayer at home is better than performing it in the mosque, with the exception of the supererogatory prayers for which it is sunnah to meet in the mosque; Such as the eclipse prayer, or the supererogatory prayer before the Friday prayer. What indicates that the supererogatory prayer in the house is better than the mosque is what was narrated from the Messenger of God – may God’s prayers and peace be upon him – that he said:[12] And Imam al-Nawawi – may God have mercy on him – explained that what is meant by the hadith is to pray in homes and not to make them like graves deserted from prayer. – May God be pleased with him – on the authority of the Messenger of God – may God’s prayers and peace be upon him – that he said: (If one of you completes the prayer in his mosque, let him make for his house a share of his prayer, for God will bring good in his house from his prayer).[13] What is meant is performing the obligatory prayer in the mosque, and performing the supererogatory prayers at home, because that is building the house with the remembrance of God Almighty, and the presence of the angels and their rejoicing, so the blessing will be spread to the house and its people.[14]

the reviewer

  1. ↑ Narrated by Ibn Jarir al-Tabari, in Musnad Ali, on the authority of Umm Salamah Hind bint Abi Umayyah, page or number: 166, authentic.
  2. ↑ Surah Maryam, Verse: 59.
  3. ↑ Surat Al-Muddathir, Verse: 43,42.
  4. ↑ “The importance and virtue of prayer”, www.dorar.net, accessed on 1-3-2019. act.
  5. ↑ Muhammad Al-Shobaki (6/6/2015 AD), “The definition of prayer, its virtues and rulings”, www.alukah.net, accessed on 3/1/2019. act.
  6. ↑ Hamed Al-Attar, “Rule of congregational prayer”, www.fatwa.islamonline.net, accessed on 3/1/2019. Adapted.
  7. ↑ Narrated by Muslim, in Sahih Muslim, on the authority of Abdullah bin Masoud, page or number: 654, authentic.
  8. ↑ Narrated by Ibn Hibban, in Sahih Ibn Hibban, on the authority of Abdullah Ibn Abbas, page or number: 2064, authentic.
  9. ↑ Narrated by Muslim, in Sahih Muslim, on the authority of Abu Hurairah, page or number: 653, authentic.
  10. ↑ Narrated by Al-Albani, in Sahih Abi Dawood, on the authority of Yazid bin Al-Aswad Al-Amiri Al-Sawa’i, page or number: 575, authentic.
  11. ↑ Narrated by Muslim, in Sahih Muslim, on the authority of Abu Musa Al-Ash’ari, page or number: 662, authentic.
  12. ↑ Narrated by Muslim, in Sahih Muslim, on the authority of Abdullah bin Omar, page or number: 777, authentic.
  13. ↑ Narrated by Muslim, in Sahih Muslim, on the authority of Jabir bin Abdullah, page or number: 778, authentic.
  14. ↑ “It is better to perform supererogatory prayers at home”, www.islamqa.info, 12/9/2002 AD, accessed on 3/1/2019. act.

prayer at home

writing – on the date : – Last updated: 2022-06-20 21:45:01