(An Adaptation from Ash-Shaykh Bazmuul's Sharh Sifatis Salatin Nabiyy
p.124
AlhamduliLlahi wa bi-Hi nasta'een.
Allah willing this series will cover almost the questions and answers of Ash-Shaykh Bazmuul in his explanation of Sifatus Salatin Nabiyy.
In the book, the Shaykh often uses question and answer style to revive and tie the attention of the readers to the issue(s).This is from the Prophet methodology of teachings which were acted upon by the later and present scholars [may Allah be pleased with them].
I compiled this purposely to seek Allah's mercy and forgiveness when I am dead or while still alive. May Allah pardon us.
I write to seek from His Bountiful Rights on the Day when there will be no light...
To proceed:
The Shaykh [may Allah protect him] writes:
"Is this ruling [praying on a mount] specific to voluntary Salaah on journey, or it includes voluntary prayer [after Salaah] even at home on a mount?"
I say:
"What is glaring in the ruling here is that it includes both the journey and home. It was reported from 'Aamir bn Rabee'ah that he said:
"I saw the Messenger of Allah [sallaLlahu alayhi wa sallam] while on his mount praying nawafil by moving his head, whatever direction he faced, but the Messenger of Allah never did the same in offering the compulsory prayers.[Al Bukhaaree and Muslim collected it].
And from Anas bn Maalik, he said:
"If the Messenger of Allah [sallaLlahu alayhi wa sallam] intended to offer voluntary prayer on his mount, he would face the Qiblah, then he would say the Takbeer, then he would allow his mount to move on and would pray facing whenever it faced. [Collected by Ahmad and Abu Daawud and its wording is Abu Daawud’s. Al-Albaanee graded its chain of transmitters in Sifatus Salatin Nabiyy p.55, likewise the verifier of Zaad al Ma'aad vol.1p.476, and he mentioned its authentication from more than a scholar].
I say:
Mentioning of the journey in the narration, according to some of the scholars, is not for restriction rather just to mention the agreed event, there is no opposite understanding for it yet the narration of Anas strengthens it, while what is apparent in the ruling is "absolute permissibility of offering voluntary prayer on the mount during journey or at home." This was what narrated from Anas bn Maalik, Abu Yuusuf, the companion of Abuu Haneefah, likewise Sa'eed bn Al Istikhree from the Shaafi'iyyah, agreed with them.[Check Sharh An Nawaawee on Saheeh Muslim vol.5 p.211 and Fath Al Baaree vol.2 p.575].Allah knows best.
