Question:
Assalamualaikum ustaz. Can you explain the issue of praying the hajat prayer in congregation? Is there any guidance from the Prophet PBUH and his companions regarding performing the prayer of need in congregation? Hope for an answer.
Answer:
Alhamdulillah, praise and gratitude to Allah SWT for His countless blessings for us all. Praise and salutations to our beloved Prophet Muhammad PBUH, his family, companions and all those who follow his footsteps until the Last Day.
Hajat literally means a need or asking for something. In the book Lisan al-Arab (2/242) dan al-Mu’jam al-Wasit (1/527), hajat means poverty without exempting the usage of the word hajat by jurists taken from its literal meaning.
According to usul scholars who presented the definitions of hajat as stated by al-Syatibi, he said: “Whatever is a necessity to ease or remove a harm that leads to masyaqqah and removes maslahat.” [1]
Here, we present three evidences on the sanctioning of the prayer of needs, which are:
First: Narrated from Abdullah bin Aufa RA, he said: The Messenger PBUH came out to meet us and said:
مَنْ كَانَتْ لَهُ إِلَى اللَّهِ حَاجَةٌ، أَوْ إِلَى أَحَدٍ مِنْ بَنِي آدَمَ فَلْيَتَوَضَّأْ وَلْيُحْسِنِ الْوُضُوءَ، ثُمَّ لِيُصَلِّ رَكْعَتَيْنِ، ثُمَّ لِيُثْنِ عَلَى اللَّهِ، وَلْيُصَلِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
“Whoever has a need from Allah, or from one of the sons of Adam, then let him perform Wudu’, performing it well, then pray two Rak`ah, then praise Allah and say Salat upon the Prophet (ﷺ). Then let him say:
لَا إِلَهَ إِلَّا اللهُ الحَلِيمُ الكَرِيمُ، سُبْحَانَ اللَّهِ رَبِّ العَرْشِ العَظِيمِ، الحَمْدُ لِلهِ رَبِّ العَالَمِينَ، أَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَالغَنِيمَةَ مِنْ كُلِّ بِرٍّ، وَالسَّلَامَةَ مِنْ كُلِّ إِثْمٍ، لَا تَدَعْ لِي ذَنْبًا إِلَّا غَفَرْتَهُ، وَلَا هَمًّا إِلَّا فَرَّجْتَهُ، وَلَا حَاجَةً هِيَ لَكَ رِضًا إِلَّا قَضَيْتَهَا يَا أَرْحَمَ الرَّاحِمِينَ
‘None has the right to be worshipped but Allah. Al-Halim (the Forbearing) Al-Karim (the Generous). Glorious is Allah, Lord of the Magnificent Throne. All praise is due to Allah, Lord of the worlds. I ask You for that which warrants Your mercy, and that which will determine Your forgiveness, and the spoils (fruits) of every righteous deed, and safety from every sin; do not leave a sin for me without forgiving it, nor a worry without relieving it. Or a need that pleases you without granting it. O Most-Merciful of those who have mercy.’ [2]
Syeikh Dr Wahbah al-Zuhaili said: “Prayer of Need is sunnah according to this hadith, where it is present in Sunan al-Tirmizi and Imam al-Tirmizi ruled this hadith as Gharib.” [3]
Afterwards, he should ask for his needs in the affairs of this world or the hereafter as he wished and surely it will be heard.
Second: The above hadith is strengthened with another hadith, where the Prophet PBUH said:
إِذَا طَلَبْتَ حَاجَةً فَأَحْبَبْتَ أَنْ تَنْجَحَ، فَقُلْ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ الْعَلِيُّ الْعَظِيمُ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ الْـحَلِيمُ الْكَرِيمُ، بِسْمِ اللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْـحَيُّ الْـحَلِيمُ، سُبْحَانَ اللهِ رَبِّ الْعَرْشِ الْعَظِيمِ، وَالْـحَمْدُ لِلهِ رَبِّ الْعَالَمِينَ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ، كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا، اللَّهُمَّ إِنِّي أَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَالْغَنِيمَةَ مِنْ كُلِّ بِرٍّ، وَالسَّلَامَةَ مِنْ كُلِّ ذَنْبٍ، اللَّهُمَّ لَا تَدَعْ لِي ذَنْبًا إِلَّا غَفَرْتَهُ، وَلَا هَمًّا إِلَّا فَرَّجْتَهُ، وَلَا دَيْنًا إِلَّا قَضَيْتَهُ، وَلَا حَاجَةً مِنْ حَوَائِجِ الدُّنْيَا وَالْآخِرَةِ إِلَّا قَضَيْتَهَا بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ
“When you are asking for anything and wanted it to be successful and granted, then recite: [4]
لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ الْعَلِيُّ الْعَظِيمُ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ الْـحَلِيمُ الْكَرِيمُ، بِسْمِ اللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْـحَيُّ الْـحَلِيمُ، سُبْحَانَ اللهِ رَبِّ الْعَرْشِ الْعَظِيمِ، وَالْـحَمْدُ لِلهِ رَبِّ الْعَالَمِينَ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ، كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا، اللَّهُمَّ إِنِّي أَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَالْغَنِيمَةَ مِنْ كُلِّ بِرٍّ، وَالسَّلَامَةَ مِنْ كُلِّ ذَنْبٍ، اللَّهُمَّ لَا تَدَعْ لِي ذَنْبًا إِلَّا غَفَرْتَهُ، وَلَا هَمًّا إِلَّا فَرَّجْتَهُ، وَلَا دَيْنًا إِلَّا قَضَيْتَهُ، وَلَا حَاجَةً مِنْ حَوَائِجِ الدُّنْيَا وَالْآخِرَةِ إِلَّا قَضَيْتَهَا بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ
Third: From Uthman bin Hunaif RA, a blind man came to meet the Messenger PBUH and said: “O Rasullullah, pray for me so that my sight is cured or as such. Then the Prophet PBUH said:
فَانْطَلِقْ فَتَوَضَّأْ، ثُمَّ صَلِّ رَكْعَتَيْنِ، ثُمَّ قُلِ: اللَّهمَّ إنِّي أسألُكَ وأتوجَّهُ إليكَ بنبيِّي محمَّدٍ صلَّى اللَّهُ عليهِ وسلَّمَ نبيِّ الرَّحمةِ، يا محمَّدُ إنِّي أتوجَّهُ إلى ربِّي بك أن يكشِفَ لي عَن بصَري، اللَّهم شفِّعهُ فيَّ وشفِّعني في نَفسي فرجعَ وقد كَشفَ الله عن بصرِهِ
“Then, go and perform ablution then pray two rakaat and then say:
اللَّهمَّ إنِّي أسألُكَ وأتوجَّهُ إليكَ بنبيِّي محمَّدٍ صلَّى اللهُ عليهِ وسلَّمَ نبيِّ الرَّحمةِ، يا محمَّدُ إنِّي أتوجَّهُ إلى ربِّي بك أن يكشِفَ لي عَن بصَري، اللَّهم شفِّعهُ فيَّ وشفِّعني في نَفسي
Afterwards, he did that and Allah SWT returned his eyesight.” [5]
The text in the hadith clearly shows us the sanctioning of the two rakaat hajat prayer.
Regarding the ruling for hajat prayer, it is sunnah as agreed by jurists. They presented the above evidences.
The Methodology of Performing the Prayer of Needs
Scholars stated several methodologies to perform the hajat prayer in terms of its rakaat. Among htem are:
First: Two rakaat. This is the opinion in madhhab Maliki, Hanbali and famous in madhhab Syafie. The same is stated in one opinion of madhhab Hanafi. It is based on the hadith of Abdullah Ibn Abi Aufa stated previously.
Second: Four rakaat. As narrated from madhhab Hanafi cited by Ibn ‘Abidin, it is performed after Isyak. He further cited the opinion of his masyaikh who said: “We performed it and our needs are granted.”
Third: Twelve rakaat. As narrated from Wuhaib bin al-Ward, he said: Indeed, from the among the supplication that will not be rejected is for a slave to perform twelve rakaat prayer, in it he recites Ummu al-Kitab (al-Fatihah), al-Kursi verse and surah al-Ikhlas. When this is completed, prostrate and recite this supplication:
سُبْحَانَ الَّذِي لَبِسَ الْعِزَّ وَقَالَ بِهِ، سُبْحَانَ الَّذِي تَعَطَّفَ بِالْمـَجْدِ وَتَكَرّمَ بِهِ، سُبْحَانَ الَّذِي أَحْصَى كُلَّ شَيْءٍ بِعِلْمِهِ، سُبْحَانَ الَّذِي لَا يَنْبَغِي اَلْتَسْبِيْحُ إِلَّا لَهُ، سُبْحَانَ ذِي اَلْمـَنِّ وَالْفَضْلِ، سُبْحَانَ ذِي الْعِزِّ وَالْكَرَمِ، سُبْحَانَ ذِي الطَّوْلِ، أَسْأَلُكَ بِمَعَاقِدِ الْعِزِّ مِنْ عَرْشِكَ وَمُنْتَهَى الرَّحْمَةِ مِنْ كِتَابِكَ وَبِاسْمِكَ الْأَعْظَمِ وَجَدِّكَ الْأَعْلَى، وَكَلِمَاتِكَ التَّامَّاتِ العَامَّاتِ اَلَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَلَا فَاجِرٌ أَنْ تُصَلِّيَ عَلىَ مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ
Afterwards, ask anything one needs or wishes for of which isn’t involve sin or transgression, surely, it will be granted, insya Allah.
Kaifiyat (Methodpology)
- Set the intention during takbiratul ihram
“I’m performing two rakaat sunnah hajat prayer for Allah Taala.”
- Recite al-Fatihah
- Recite al-Kursi verse or surah al-Kafirun or both
- Rukuk (Bow)
- Iktidal (Standing straight briefly)
- Sujud (Prostrate)
- Sit between prostrations
- Second prostration
- Stand for the second rakaat
- Recite al-Fatihah
- Recite surah al-Ikhlas
- Rukuk (Bow)
- Iktidal (Standing straight briefly)
- Sujud (Prostrate)
- Sit between prostrations
- Second prostration
- Sit in tawaruk position
- Recite the final tahiyat
- Give salam
- Supplicate (for those who perform two rakaat, but for those who perform twelve rakaat, he prostrates again after salam and supplicate in his prostration). [6]
Performing the Prayer of Needs in Congregation
The following we cite the opinions of scholars related to the issue of sunnah prayer in congregation.
Al-Hafiz Ibn Hajar Al-Asqalani when discussing the title of the chapter placed by Imam al-Bukhari in his Sahih (Nafilah Prayers in Congregation): It means absolute sunnah prayer and any prayer more general than that. Ibn Wahb narrated from Malik, he said: It is fine if a person becomes an imam to a group. Although if the action (sunnah prayer in congregation) becomes famous and people are gathered for it then it is impermissible. This is built on the maxim of sad al-zarai’ (closing the roads) for fear that people with no knowledge would think that the sunnah prayer is fardhu. Ibn Habib from madhhab Malik exempted the Ramadhan qiyam for it is well-known to have been performed in congregation during the time of the Companions and people after them. [7]
Ibn Qudamah said: It is permissible for sunnah prayer to be performed in congregation and also permissible to be done alone. For the Prophet PBUH did both (sometimes in congregation and sometimes alone). And most of his sunnah prayers are performed alone. [8]
Syeikh al-Buhuti said: Sunnah prayer done in secrecy is prioritized and it is permissible to be performed in congregation. Al-Majd and others said: Except if it then becomes the norm and sunnah. [9]
Syafieyyah jurists such as al-Khatib al-Syarbini stated: Indeed, all prayers that are not sunnah to be performed in congregation can be performed in congregation. This is taken from the action of Umar who gathered people for tarawih prayer. [10]
Imam al-Nawawi said: Indeed, sunnah prayers are not sanctioned to be performed in congregation except the two Eid, eclipse and istisqa’ sunnah prayers. The same for tarawih and witir after tarawih. Indeed, all congregants in these prayers are prioritized. As for the rest of the sunnah prayers, such as the rawatib prayers which are performed together with obligatory prayers, dhuha prayer and other absolute sunnah prayers, then they aren’t sanctioned to be performed in congregation, which means it is not sunnah. However, if a person performed it in congregation, the nit is permissible. The action is not said to be makruh. Imam al-Syaife stated in Mukhtasar al-Buwaithi and Mukhtasar al-Rabi’, it is permissible to perform sunnah prayer in congregation. [11]
Conclusion
Lastly, we are inclined towards the jumhur jurists’ opinion which states that it is permissible to perform hajat prayer in congregation, for it is included in the chapter of fadha’il al-a’mal. In our opinion, hajat prayer can be performed in congregation once in a while, however, if one feels that performing it alone makes him more focused and convey his needs better, then this is prioritized. May Allah SWT gives us the correct understanding in religion.
Wallahu a’lam.
[2] Narrated by al-Tirimizi (479), al-Nasaie and Ibn Majah (260)
[3] See al-Fiqh al-Islami wa Adillatuh, 2/232
[4] Narrated by al-Tabarani (3398) dalam al-Mu’jam al-Ausat
[5] Narrated by al-Nasaie (10496), al-Hakim in al-Mustadrak, al-Albani stated this hadith is sahih
[6] See Solat Hajat dan Doa, pg. 13-18
[9] See Syarah Muntaha al-Iradaat, 1/247
[10] See Mughni Al-Muhtaj by al-Khatib al-Syarbini
[11] See al-Majmu’ Syarah al-Muhazzab, 3/197
