Asl Sifat Salat al-Nabi - Nasir al-Din al-Albani - (2/450)

Asl Sifat Salat al-NabiNasir al-Din al-Albani

He would also, on occasion, recite after al-Fātiḥah, in the first of the two rakʿahs, the verse:
“Say, ‘We believe in Allah and in what has been sent down to us and in what was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes; and in what Moses and Jesus received, and what the prophets received from their Lord. We make no distinction between any of them, and to Him we submit.’” (2:136)

In the second he would recite:
“Say, ‘O People of the Scripture, come to a word that is equitable between us and you: that we worship none but Allah, associate nothing with Him, and that none of us take one another as lords beside Allah. But if they turn away, then say, “Bear witness that we are Muslims.”’” (3:64)

At other times he would substitute it with:
“When Jesus sensed disbelief in them, he said, ‘Who will be my helpers for Allah?’ The disciples said, ‘We are Allah’s helpers; we believe in Allah, so bear witness that we are Muslims.’” (3:52) (1)

(3 – continued) From this it is understood that the two sunnah rakʿahs before Fajr should be kept brief; this is the view of Malik, al-Shafiʿi, and the majority of jurists. Some of the early scholars said that lengthening them is permissible—that is, not forbidden—yet they still agreed that brevity is recommended. A few went to the opposite extreme and claimed that nothing at all should be recited in them, but this is plainly mistaken, for authentic reports affirm that after al-Fatiha (the Opening) the Messenger of Allah ﷺ would recite Qul ya ayyuhal-kafirun (Surah 109) and Qul huwa’Llahu ahad (Surah 112); another wording mentions Qulu amanna billah (2:136) and Qul ya ahla’l-kitab (3:64). Equally sound are the hadiths stating: “There is no prayer without recitation,” “There is no prayer without Umm al-Quran,” and “A prayer is not valid if Umm al-Quran is not recited.” (1) This last wording comes from the hadith of Ibn ʿAbbas.

وكان - أحياناً - يقرأ بعد ﴿الفَاتِحَة﴾ في الأولى منهما آية: ﴿قُولُوا آمَنَّا بِاللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ﴾ (٢: ١٣٦) . وفي الأخرى منهما: ﴿قُلْ يَا أَهْلَ الكِتَابِ تَعَالَوا إِلَى كَلَمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ فَإِن تَوَلَّوا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ﴾ (٣: ٦٤) . وربما قرأ بَدَلَها: ﴿فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الكُفْرَ قَالَ مَنْ أَنصَارِي إِلَى اللَّهِ قَالَ الحَوَارِيُّونَ نَحْنُ أَنصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ﴾ (٣: ٥٢) (١) .

" فيه استحباب تخفيف سنة الصبح، وهو مذهب مالك والشافعي والجمهور. وقال بعض السلف: لا بأس بإطالتها، ولعله أراد أنها ليست محرمة، ولم يخالف في استحباب التخفيف. وقد بالغ قوم؛ فقالوا: لا قراءة فيهما أصلاً! وهو غلط بيّن؛ فقد ثبت في الأحاديث الصحيحة: أن رسول الله ﷺ كان يقرأ فيهما بعد ﴿الفَاتِحَة﴾ بـ: ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ﴾ و: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ، وفي رواية: ﴿قُولُوا آمَنَّا بِاللَّهِ﴾ و: ﴿قُلْ يَا أَهْلَ الكِتَابِ﴾ . وثبت في الأحاديث الصحيحة: " لا صلاة إلا بقراءة " و " لا صلاة إلا بـ: ﴿أم القرآن﴾ ". و" لا تجزئ صلاة لا يُقرأ فيها بـ: ﴿أم القرآن﴾ " ". (١) هو من حديث ابن عباس ﵁: