سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب مَا جَاءَ فِي الصَّلاَةِ عِنْدَ دُخُولِ الْمَسْجِدِChapter: What Has Been Narrated About Concerning As-Salat After Entering The Masjid.
Hadith 468
اُردوEn
حَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ ، حَدَّثَنَا أَبُو عُمَيْسٍ عُتْبَةُ بْنُ عَبْدِ اللَّهِ ، عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ، عَنْ رَجُلٍ مِنْ بَنِي زُرَيْقٍ ، عَنْ أَبِي قَتَادَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بِنَحْوِهِ ، زَادَ : ثُمَّ لِيَقْعُدْ بَعْدُ إِنْ شَاءَ ، أَوْ لِيَذْهَبْ لِحَاجَتِهِ .
This tradition has been narrated by Abu Qatadah through a different chain of transmitters to the same effect from the prophet ﷺ. This version adds: then he may remain sitting (after praying two RAKAHS) or may go for his work.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
468. Commentary:
There has been a difference of opinion among the scholars regarding the ruling of Tahiyyat al-Masjid (the greeting prayer of the mosque). The Zahiri scholars and some of the scholars of hadith hold it to be obligatory. Whereas, according to the majority, its ruling is that of recommendation (mustahabb). And it is specific to times that are not disliked (ghayr makruh). Our elders also incline towards this view, as is evident from the chapter heading and reasoning of Imam al-Nasa’i. [باب الرجفة فى الجلوس فيه والخروج منه بغير صلوة، حديث: 732]
In this context, he has brought the hadith of Ka‘b ibn Malik radi Allahu anhu. «حتي جئت فلما سلمت تبسم المغضب ثم قال تعالي فجئت حتي جلست بين يديه» And at the end, there is the hadith: «أما هذا فقد صدق فقم حتي يقضي الله فيك فقمت فمضيت» [سنن نسائي حديث نمبر 732]
Apparently, in this hadith, he did not perform the voluntary (nafl) prayer of Tahiyyat al-Masjid. Other scholars «إذا» consider, based on the generality of “whenever one enters the mosque,” that it is recommended—and some say obligatory—to perform the two rak‘ahs of Tahiyyat al-Masjid even during disliked times (awqat makruhah). In any case, the ruling of Tahiyyat al-Masjid is undoubtedly emphatic. To the extent that the Prophet sallallahu alayhi wa sallam even ordered its performance during the Friday sermon (khutbah). Therefore, one should not be negligent regarding it.
There has been a difference of opinion among the scholars regarding the ruling of Tahiyyat al-Masjid (the greeting prayer of the mosque). The Zahiri scholars and some of the scholars of hadith hold it to be obligatory. Whereas, according to the majority, its ruling is that of recommendation (mustahabb). And it is specific to times that are not disliked (ghayr makruh). Our elders also incline towards this view, as is evident from the chapter heading and reasoning of Imam al-Nasa’i. [باب الرجفة فى الجلوس فيه والخروج منه بغير صلوة، حديث: 732]
In this context, he has brought the hadith of Ka‘b ibn Malik radi Allahu anhu. «حتي جئت فلما سلمت تبسم المغضب ثم قال تعالي فجئت حتي جلست بين يديه» And at the end, there is the hadith: «أما هذا فقد صدق فقم حتي يقضي الله فيك فقمت فمضيت» [سنن نسائي حديث نمبر 732]
Apparently, in this hadith, he did not perform the voluntary (nafl) prayer of Tahiyyat al-Masjid. Other scholars «إذا» consider, based on the generality of “whenever one enters the mosque,” that it is recommended—and some say obligatory—to perform the two rak‘ahs of Tahiyyat al-Masjid even during disliked times (awqat makruhah). In any case, the ruling of Tahiyyat al-Masjid is undoubtedly emphatic. To the extent that the Prophet sallallahu alayhi wa sallam even ordered its performance during the Friday sermon (khutbah). Therefore, one should not be negligent regarding it.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 468
