Prayers on various occasions, - Dought & clear, - * Praying in Hijr Ismaa‘eel

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Is it permissible to pray in Hijr Ismaa‘eel and what are the virtues thereof?.
Praise be to Allaah.
Firstly:
We have previously explained that it is a mistake to call al-Hijr “Hijr Ismaa‘eel”, because this Hijr only became a Hijr a long time after the time of Ismaa‘eel (peace be upon him). The correct form is to call it al-Hijr only, without attributing it to anyone.
See question number 22004.
Secondly:
The Hijr is part of the Ka‘bah, so whoever prays in it has prayed in the Ka‘bah, and praying in the Ka‘bah is permissible with regard to naafil prayers only, as the Prophet (blessings and peace of Allah be upon him) did. Al-Bukhaari (505) and Muslim (1329) narrated from ‘Abd-Allah ibn ‘Umar that the Messenger of Allaah (blessings and peace of Allah be upon him) entered the Ka’bah, accompanied by Usaamah, Bilaal and ‘Uthmaan ibn Talhah al-Hajabi. He closed the door and remained inside. Ibn ‘Umar said: I asked Bilaal when he came out: What did the Messenger of Allaah (blessings and peace of Allah be upon him) do? He said: He put two pillars on his left, one pillar on his right, and three pillars behind him – and at that time the House was built on six pillars – then he prayed.
Abu Dawood (2028), al-Tirmidhi (876) and al-Nasaa’i (2912) narrated from ‘Aa’ishah that she said: I wanted to enter the House (the Ka‘bah) and pray inside it, but the Messenger of Allah (blessings and peace of Allah be upon him) took me by the hand and led me into al-Hijr and said: “Pray in al-Hijr if you want to enter the House, for it is a part of the House, but your people ran out of funds when they (re)built the Ka‘bah, so they left it outside the House.”
Ibn Qudaamah (may Allah have mercy on him) said: Obligatory (fard) prayers are not valid inside the Ka‘bah or on its roof, but they were regarded as permissible by al-Shaafa‘i and Abu Haneefah, because it is a mosque and because it is a place for naafil praying, so it should be a place for obligatory prayers too, just like the area outside it. But Allah says (interpretation of the meaning):“And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Haraam (at Makkah)” [al-Baqarah 2:149]. The worshipper who is inside it or on its roof is not facing towards it. But the basic principle with regard to naafil prayers is that the rulings on them are less stringent, based on the fact that they may be prayed whilst seated, facing a direction other than the qiblah, and, when travelling, on one’s mount.
Then he said: Naafil prayers are valid if offered inside the Ka‘bah or on its roof, and we do not know of any difference of opinion concerning that, because the Prophet (blessings and peace of Allah be upon him) prayed two rak‘ahs inside the Ka‘bah.
End quote fromal-Mughni, 1/406
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about praying inside it, and whether there is any advantage in doing so.
He replied: Praying inside Hijr Ismaa‘eel is mustahabb, because it is part of the Ka‘bah, and it is narrated in a saheeh report from the Prophet (blessings and peace of Allah be upon him) that he entered the Ka‘bah during the year of the conquest (of Makkah) and prayed two rak‘ahs inside it. The soundness of this hadith is agreed upon; the hadeeth was narrated from Ibn ‘Umar and Bilaal (may Allah be pleased with them).
It is proven that the Prophet (blessings and peace of Allah be upon him) said to ‘Aa’ishah when she wanted to enter the Ka‘bah: “Pray in al-Hijr,” because it is part of the House (the Ka‘bah).
With regard to obligatory prayers, it is better not to offer them inside the Ka‘bah or in Hijr Ismaa‘eel, because the Prophet (blessings and peace of Allah be upon him) did not do that, and because some of the scholars said that it (obligatory prayer) is not valid inside the Ka‘bah or in al-Hijr, because al-Hijr is part of the Ka‘bah.
Thus it is known that what is prescribed is to offer obligatory prayers outside the Ka‘bah and outside al-Hijr, following the example of the Prophet (blessings and peace of Allah be upon him), and so as to avoid differing from those scholars who say that obligatory prayer offered inside the Ka‘bah or in al-Hijr is not valid.
And Allah is the source of strength.

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Prayers on various occasions, - Dought & clear, - * The time of Taraaweeh prayer

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Is it permissible to pray Taraaweeh about two hours before Fajr prayer? Or must it be done immediately after ‘Isha’?.
Praise be to Allaah.
The time for Taraaweeh prayer lasts from after ‘Isha’ until dawn comes, so it is valid to perform this prayer at any time during this period.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’:
The time of Taraaweeh prayer begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and it lasts until dawn comes.
But if a man is going to pray in the mosque as an imam leading the people in prayer, it is better to pray Taraaweeh after ‘Isha’ prayer and not to delay it until the middle or the end of the night, so that this will not cause hardship for the worshippers and some of them may sleep and miss the prayer. This is what the Muslims usually do, they pray Taraaweeh after ‘Isha’ and do not delay it.
Ibn Qudaamah said inal-Mughni:
It was said to Imam Ahmad: Will you delay qiyaam – i.e., Taraaweeh – until the end of the night? He said, No, the practice of the Muslims is dearer to me.
But for one who prays Taraaweeh at home, he has the choice: if he wants, he can pray it at the beginning of the night and if he wants he can pray it at the end. And Allaah knows best.

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Prayers on various occasions, - Dought & clear, - * Salat al-Tasbeeh

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Brother, I wanted to know the status and ruling on "Salat-al-Tasbeeh" as reference is givento it from Abu’Dawood and Tirimdhi, but without the hadeeth (narration) number and it says, "Our Beloved Prophet Muhammed (peace and blessings of Allah be upon him) said to his uncle (father’s brother) Sayyiduna ‘Abbas (may Allah be pleased with him), Oh 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 10 things Allah will forgive your sins, of the future and of the past, new and old, those you have forgotten and those you did knowingly, big and small, hidden and revealed. Then he (peace and blessing of Allah be upon him) taught him the way to pray Salat al Tasbeeh and then said if you can pray this salah once a day, if you cannot pray 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 (Abu’Dawood and Tirimdhi) and it said that this phrase “Subhan Allahi Wal Hamdulillahi Wa La ilaha illal Lahu Wallahu Akbar " should be recited in different steps in Salah to make it to a count of 300. What is the ruling on this and is this from an authentic source?
Praise be to Allah.
The scholars (may Allah have mercy on them) differed as to whether Salat al-Tasbeeh is prescribed in Islam. The reason for this difference of opinion concerning it is the difference of opinion concerning the soundness of the hadeeth which speaks of it. The prominent scholars are of the view that it is da‘eef (weak).
1. Ibn Qudamah (may Allah have mercy on him) said in al-Mughni (1/438):
With regard to Salat al-Tasbeeh, Ahmad said: I do not like it. It was said to him: Why? He said: There is nothing saheeh (authentic) about it, and he waved his hand as if dismissing it. End quote.
2. Al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ Sharh al-Muhadhdhab (3/547-548):
Al-Qadi Husayn, and the authors of al-Tahdheeb and al-Tatimmah said: Salat al-Tasbeeh is mustahabb (desirable), because of the hadeeth narrated concerning it. But this view of it as mustahabb is subject to further discussion, because the hadeeth in question is da‘eef (weak), and it involves changing the regular format of the prayer, so it should not be done without a hadeeth (to support it). Al-Tirmidhi said: More than one hadeeth was narrated from the Prophet (peace and blessings of Allah be upon him) concerning Salat al-Tasbeeh, but not many of them are saheeh. And al-‘Aqeeli said: There is no proven hadeeth about Salat al-Tasbeeh. End quote.
3. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fatawa (11/579):
The best of the reports narrated about these prayers is the hadeeth about Salat al-Tasbeeh, which was narrated by Abu Dawood and al-Tirmidhi, but nevertheless none of the four imams spoke of it; in fact, Ahmad regarded the hadeeth as da‘eef, and these prayers are not mustahabb.
4. Al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in Majmoo‘ Fatawa Ibn ‘Uthaymeen (14/327):
What seems more likely to be correct in my opinion is that Salat al-Tasbeeh is not sunnah (from the prophetic teachings), and that the hadeeth about it is da‘eef. This is for several reasons:
(i) The basic principle concerning acts of worship is that they are disallowed unless there is proven evidence that they are prescribed.
(ii) The hadeeth is mudtarib (weak); there is a difference of opinion concerning it for several reasons.
(iii) None of the imams regarded it as mustahabb.
(iv) If this prayer was prescribed, the ummah would have narrated a report concerning which there was no doubt and it would have been well known among them because of its great benefit. Moreover, it is not like any other act of worship, because there is no act of worship in which so much choice is given that it may be done once every day, or once in a week, or once in a month, or once in a year, or once in a lifetime. Because the weak hadeeth states that it is of great benefit and because it is not like any other act of worship, yet it is not well known and was not transmitted, we know that there is no basis for it, because if an act of worship is different from other acts of worship, and if it were of great benefit, people would pay attention to it and transmit it, and it would be popular and well known. Because that is not the case with regard to this prayer, we know that it is not prescribed. Hence none of the imams regarded it as mustahabb, as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said. Among the nafl (voluntary) acts which are proven to be prescribed in Islam there is a great deal of goodness and barakah (blessing) for the one who wants more, so he should be content with that which is proven, and he has no need of that which is the subject of differences of opinion and doubts.
And Allah knows best.

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