The Benefits of Obedience from Ramadhān,

The Benefits of Obedience from Ramadhān,

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Ramadhān is indeed a bless month for the ummah. They should sought every opportunity from it, in terms its regularity and steadfastness in performing the righteous deeds, and albeit, continues to uphold in the post Ramadhan. Ramadhan instills the heart the essence of consciousness of the Creator: "O Believers! Fasting is prescribed for you as it was prescribed for those before you, that you may have taqwa (piety)."  [Al-Baqarah, 2:183] Allāh distinguishes between people according to their piety: "The most honored by Allāh amongst you are those with the highest piety” [Al-Hujurat, 49:13] At-taqwa is to act in obedience to Allāh. Fasting is a deed that elevates and sublimes the soul, a deed that motivates toward gaining virtue and protects against corruption; a deed that strengthens the will power, rectifies the intention, reforms the body, heals weakness and brings the ‘abd [worshiper] closer to his Lord; a deed by which sins are forgiven, evil doings are reconciled, merit is increased, and the rank of its performer is elevated before Allāh Subhānahu Wa Ta’ala to be among the closest and the chosen upon Resurrection.

It is injudicious if one were to suddenly abandon such virtuous deed. The virtuous acts of worships like the fasting, piety, the long optional Qiyām, the congregation, recitation of the Quran, adhkar and supplications, charities and so on which were inculcated and acquired during Ramadhan. This way of obedience to Allah should continue as much as possible in the following months. If one is compelled to defer it a while due to travelling or sickness, Allāh would still continue to reward him for these deeds, even if he does not perform them which  he was accustom to perform them. The Prophet, (Sallallāhu 'alayhi wa sallam), said: “If a slave becomes sick, Allāh says to the honorable recording angels: `Record for my slave the same (good) deeds until I either take his soul (i.e., cause him to die) or grant him health (i.e., cure him from his sickness).” This indicates the benefit of constantly being engaged in acts of obedience and worship.

Allāh the Almighty would grant a good end to an obedience servant, as the Prophet, (Sallallāhu 'alayhi wa sallam), said: “If Allāh wills well for one of His slaves, He uses him.” He was asked, “How does He use him?” He, (Sallallāhu 'alayhi wa sallam), replied: “He (i.e., Allāh) enables him (i.e., the slave) to perform a righteous deed before his death, and then takes his soul whilst he is in that state.” Thus, we should ensure being in a state of obedience and worship at all times. Moreover, the reward of being virtuous is greater at times when most people are heedless, as well as in harsh times. There is a great concept that we must always bear in mind: worship must be the essence of our lives, it is not an incidental matter, or a temporary one that is limited or restricted to a certain time or place.

Those who entered Ramadhān upon disobedience and departed upon disobedience did not get any benefit from Ramadhān whatsoever. This is a serious and dangerous matter because when describing the hypocrites, Allāh the Almighty says (what means):

“And when they come to you, they say: 'We believe.' But they have entered with disbelief [in their hearts], and they have certainly left with it. And Allāh is most knowing of what they were concealing.”

[Al-‘Imran, 3: 61]

Commenting on this verse, Imām Ibn Kathīr, (rahimallāh) said, “The hypocrites entered into the presence of the Prophet (Sallallāhu 'alayhi wa sallam) and heard what he had to say, yet, they left upon the same state of disbelief, so the admonition did not yield any fruits with them.”

Therefore, anyone who departs from Ramadhān without having improved in the least is the one being addressed in this verse. Those who begin the month whilst on disobedience and return to it as soon as it ends, or are even more disobedient afterwards, did not benefit from the month; they did not repent and refrain from sinning, nor did they show regret for their sins. It is as if the month was a temporary stage for them, after which their evil lifestyles continued. The question here is: did these people truly worship Allāh the Almighty during this month as is His due to be worshipped? And did they obey Allāh the Almighty, to begin with, during this month and fulfil His due rights?

It is a pity that an adulterer, or one who is used to consuming intoxicants, or dealing in Ribā, resumes his regular behaviour and actions as soon as Ramadhān is over. The same goes for those who waste their time in gatherings of useless talk, or who take holidays that have many things objectionable about them.

Some people mistakenly believe that the deeds they might have performed during Ramadhān are enough to expiate their sins for the remaining eleven months of the year; they thus easily disobey Allāh the Almighty before and after Ramadhān. How can they guarantee the acceptance of their deeds during Ramadhān to begin with? How do they know that Allāh the Almighty did not reject all their deeds, let alone forgive their sins?

There are more serious matters as well, such as people eating during the days of Ramadhān (i.e. breaking their fast) to please, for example, the disbelievers at their workplaces. Others have sexual intercourse with their spouses during the daytime, which is one of the worst ways of breaking a fast. Its expiation is that the person who does it should free a slave – a very severe punishment – and if he cannot find a slave, or is financially unable to free one, then he must fast for two consecutive months, and if he is physically unable to do so, then he must feed sixty poor or needy people. It is bad enough to have sexual intercourse with one's own spouse during the daytime in Ramadhān, so how would the case be, if it were adultery, fornication or sodomy?

So, who are the real winners after Ramadhān?

Allāh the Almighty Says: “…So he who is drawn away from the Fire and admitted into Paradise has attained [his desire]...” [Al-‘Imran, 3: 185] “Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise – they are the attainers of success.”[ Al-Hashr, 59: 20]

Allāh the Almighty also Says regarding the dwellers of Paradise (what means): “For them will be gardens beneath which rivers flow. That is the great attainment.”[Al-Buruj, 85: 11] Indeed, this is true success and real victory.

Wallahu’alam.

[Adapted from Islam Web 09/08/2011]

Solat Tarawih and Laylat al-Qadar

Solat Tarawih and Laylat al-Qadar

Dividing Qiyām al-layl into two parts during the last ten days of Ramadhān

I hope that you could enlighten me with regard to the ruling on dividing Solāt Tarawīh in the last ten days of Ramadhān into two parts: at the beginning of the night and at the end, as is done in many masajid. Please also mention the evidence if possible.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

It is mustahabb during the nights of Ramadhān is to spend them in qiyām, making duā’ and worship, and striving hard during the last ten nights with extra worship, seeking Allah’s forgiveness and mercy in seeking Laylat al-Qadr which its merit better than a thousand months. 

Solat Tarāwīh is a Qiyām (night prayers) of Ramadhān and it is called Tarāwīh because it is supposedly done in easy manner and taking brief breaks between raka’ahs. Its scope is broad, with no limit of its raka’ahs, and it is permissible to offer it in any number of raka’ahs he wants, at any time of the night he wishes beginning after the Solat Isha’ until before Fajar. 

It says in Al-Mawsu ‘ah al-Fiqhiyyah that there is no difference of opinion among the fuqaha’ with regard of it being a Sunnah because the Prophet (Sallallāhu 'alayhi wa sallam) said: 

“Whoever spends the nights of Ramadhan in prayer, out of faith and seeking the reward of Allah, his previous sins will be forgiven.” 

[ Muslim]

The fuqaha’ said: Tarawīh is the qiyām (Qiyām al-layl) of Ramadhan. Hence it is best to spend most of the night in it, because it is Qiyām al-layl. 

[Al-Mawsu ‘ah al-Fiqhiyyah (34/123)]

What many imams do nowadays - especially in the last ten days of Ramadhān - leading the people in Solat Tarawīh immediately after ‘Isha’, then going back to the masjid in the last part of the night after having some sleep to observe qiyām ( Tahajjud). This is permissible and prescribed act of worship. There is no reason to suggest it is not allowed. One is required to strive hard in the last ten days according to its ability. If a person breaks up his night between prayer, making duā’, resting, sleeping, and reading Qur'ān, then he has done well. 

Shaikh ‘Abd-Allāh Abābatīn said: 

In response to some people’s tendency of  objecting those who performs extra prayers during the last ten days of Ramadhān than usual as in the first twenty days, on the grounds that this is more than  usual and is ignorance of the Sunnah and the practice of the Sahābah, Tābi‘īen and imams of Islam, 

We like to say: Indeed there are hadīths from the Prophet (Sallallāhu 'alayhi wa sallam) which encourage observing Qiyām al-layl during Ramadhan, and to strive it during the last ten days. 

It should be clear that there is no specific number of raka’ahs prescribed for Solat Tarawīh; and that the time for doing it according to all scholars is from after the Sunnah of ‘Isha’ until the break of dawn; and that spending the night in worship is a confirmed Sunnah; and that the Prophet (Sallallāhu 'alayhi wa sallam) performed Solat Tarawīh for many nights in congregation. It is invalid for anyone to object those who performed more prayers during the last ten nights than he did at the beginning of the month. So, during the last ten days, he prays at the beginning of the night, as he did at the beginning of the month, or less, or a lot, without praying Witr, took a  sleep  and wake up at the later part of the night to performs more prayers in congregation and calls all of it qiyām or tarawīh. 

Perhaps those who object it are a bit confused by what some fuqaha’ said that it is mustahabb for the imam not to pray more than one khatmah (reading of the entire Qur’ān), unless the people behind him prefers it. The reason they gave for not doing more than one khatmah is the hardship that may caused to the people behind him, not because it is not prescribed in sharī’ah. So, if people behind him want to do more than one khatmah, they may well do so, as was clearly stated in the words of the scholars. 

As for many of the common people saying that what is done at the beginning of the night is Tarawīh while offering after it is qiyām, is incorrect. Rather all of it is qiyām or tarawīh.

The qiyām of Ramadhān is called Tarawīh because of its nature to be done in easy manner and having a rest (yastarīhūna) after every set of four rak’ahs of lengthy prayers.

Some people may object to it because it is contrary to the customary practice in their countries and most of the people nowadays; and due to ignorance of the Sunnah and of the practice of the Sahābah, Tābi’ūn and the imams of Islam; and because some people think, that the prayer during the last ten days is a kind of solat al-ta’qīb which was regarded as makrūh by some scholars. In actual fact it is not the case. It should be noted that Solat al-ta’qīb is a voluntary prayer offered in congregation after finishing the Solat Witr after Tarawīh, and thus how ta’qīb was defined by the fuqaha’. 

[Al-Durar al-Saniyyah (4/364)] 

Shaykh Sālih al-Fawzān said: 

In the last ten days of Ramadhan, the Muslims exert their efforts in worship, following the Sunnah of the Prophet (Sallallāhu 'alayhi wa sallam) and seeking Laylat al-Qadr that is deemed better than a thousand months. Those who pray twenty-three raka’ahs at the beginning of the month break it up during the last ten days, so they offer ten raka’ahs at the beginning of the night, calling it Tarawīh, and they perform another ten at the end of the night, making them lengthy, and following it with three rak’ahs of Witr, which they call Qiyām. This is a variation in naming only. In fact all of it may be called Tarawīh or it may be called Qiyām.

As for those who perform eleven or thirteen rak’ahs at the beginning of the month, they add ten more raka’ahs to that during the last ten days, which they observed at the end of the night, making it lengthy prayers, increasing their efforts to do good to catch the virtue of the last ten days. The precedents were set by the Sahābah, who performed twenty-three raka’ahs, as stated above. 

Thus, they combine the two opinions: the opinion which favours offering thirteen raka’ahs during the first twenty days and the opinion which favours offering twenty-three during the last ten days. 

[Ithāf Ahl al-Imān bi Majālis Shahr Ramadhān]

And Allah knows best.

[Excerpted from with modification from Islam Q&A (109768)]

Seeking Laylatul-Qadar.

Seeking Laylatul-Qadar,

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Short Description: Rasūlullāh (sallallāhu 'alayhi wa sallam) said: Whoever stands (for prayer at night) during Laylatul-Qadr (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.”  [Al-Bukhari, Muslim]

Lailatul-Qadar is the Most Blessed Night and indeed a great amount of value. It falls on one the odd nights of the last ten days of Ramadhan [21, 23, 25, 27, and 29]. The Night is better than a thousand months [i.e. worshiping Allah Subhanahu Wa Ta’ala in that night is better than worshiping Him a thousand months, i.e. 83 years and 4 months]. A believing person should strive to encounter the night with worship, if encountered all of the previous sins and misdeeds will be forgiven.

Lailatul-Qadar Is The Most Blessed Night.

A person who misses it has indeed missed a great amount of good. If a believing person is passionate to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Allah Subhanahu Wa Ta’ala Says:  “Ha-Mim. [These letters are one of the miracles of the Qur’an and none but Allah Alone knows their meanings].By the manifest Book (this Qur’an) that makes things clear. We sent it [this Qur’an] down on a blessed night [i.e. the Night of Al-Qadar in the month of Ramadhan]. Verily; We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein [that night] is decreed every matter of ordainments. As a Command [or this Qur’an or the Decree of every matter] from Us. Verily, We are ever sending (the Messengers), [As] a mercy from your Lord. Verily, He is the All-Hearer, the All-Knower.”

[Surah Ad-Dukhan 44:1-6]

In the above ayat Allah Subhanahu Wa Ta’ala described about Lailatul-Qadar.: “We sent it (this Qur’an) down on a blessed night” [Ad-Dukhan 44:3]. Ibn ‘Abbas and others said: “Allah sent down the Qur’an at one time from Al-Lawah-Mahfouz to Baitul ‘Izzah in the first heaven, then it was revealed to the Messenger of Allah (sallallāhu 'alayhi wa sallam) in stages according to events over twenty-three years.”

[Tafsir Ibn Kathir, 4/529]

The Night Is Better Than A Thousand Months 

Allah Subhanahu Wa Ta’ala mentions its honour and great value:

“Verily, we have sent it [this Qur’an] down in the Night of Al-Qadar [Decree].And what will make you know what the Night of Al-Qadar [Decree] is?. The Night of Al-Qadar [Decree] is better than a thousand months [i.e. worshiping Allah in that night is better than worshiping Him a thousand months, i.e. 83 years and 4 months]. Therein descend the angels and the Ruh [Jibril] by Allah’s Permission with all Decrees; [All that night] there is peace [and goodness from Allah to His believing slaves] until the appearance of dawn.”

[Al-Qadar, 97:1-5]

Seek the Honoured Night

The Prophet (sallallāhu 'alayhi wa sallam) said: “Seek the Honoured Night in the last ten [days of Ramadhan].”  (Sahih Al-Bukhari).

When is the Night?

The majority of the scholars said that the night occurs in the month of Ramadhan, but there is no agreement on the exact night. Some said it comes on the 27th day of Ramadhan. But the evidence states that the night comes on the last ten days of Ramadhan, without specifying it but on the odd numbered nights. The Messenger of Allāh (sallallāhu 'alayhi wa sallam) advise us and said:

"Seek it on the odd nights of the last ten days of Ramadhan." [Bukhari]

 In view of this hadith it is suggested to make a long and extensive Qiyam dzikirullah during the nights on which Lailatul-Qadar could fall [ i.e one of the night of 21, 23, 25, 27, and 29 of Ramadhan].

In a Hadith by Ibn Umar (radiallāhu`anhu), some men among the companions saw the night in a dream occurring in the last seven nights. Responding to this, the Messenger of Allāh (sallallāhu 'alayhi wa sallam) told them, "I see your dreams coincide on the last seven, whoever wants to seek it should do so in the last seven."

In the Sahih Muslim it was reported the Prophet (sallallāhu 'alayhi wa sallam) said, "Seek the night in the last ten days, and if any of you is weak, or can't observe it, he should not miss the remaining seven days." In Hadith by Ubayy bin Ka'ab (radiallāhu`anhu), he said: "By Allāh, I know which night it is. It is the night the Messenger commanded us to observe, the night of the 27th."

[Ahmad; al-Tirmidzi]

Analyzing all these citations indicate still no one knows for sure which night is the Night of Power, at least in a given year. It seems that the night shifts and rotates to different nights from one year to another. It may occur on the 27th in one year, while the next year it will be on the 25th, while on the following year it will be occurring on the 29th, etc. There is an indication to this in Hadith by Bukhari, when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) states: "Seek it on the twenty-ninth; it may be on the twenty-seventh, or on the twenty-fifth."

Imam Ibn Hajar (rahimahullāh), in his book, "Fathul Bari", in the commentary of the Book of Bukhari, said: “I accept the ruling that the night occurs on the odd nights of the last ten days of Ramadhan, namely the twenty-first, twenty-third, twenty-fifth, twenty-seventh and or twenty-ninth.''

Striving Hard in Worship  

In a hadith from ‘Aishah (radiallāhu`anha) who said, “When the last ten days (of Ramadhān) began, the Prophet (Sallallāhu ‘alaihi wa sallam), would tie his lower garment (izār) tight, stay up at night, and wake his family (to offer acts of worship).” [Al-Bukhāri and Muslim] Muslim recorded a sahih hadith with wording from 'Aishah (radiallāhu`anha) who said: “The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam), would strive hard in worship in the last ten nights (of Ramadhān) in a way that he would not do at other times.” [Muslim] In another narration ‘Aishah (radiallāhu`anha) said, “When the last ten days of Ramadhān arrived, the Prophet (Sallallāhu ‘alaihi wa sallam) would stay up at night, wake his family and girded his loins.”  [Al-Bukhāri and Muslim]

The wording of ‘Aishah (radiallāhu`anha), “When the last ten days began, he would tie his lower garment (izār) tight”  indicates  that Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would be paying much heed to those days and striving hard to offer acts of worship during those days.

Abu Hurairah (radiallāhu ‘anhu) narrated that the Messenger (sallallāhu 'alayhi wa sallam) said:

“Whoever stands (in qiyam) in Lailatul-Qadar [and it is facilitated for him] out of faith and expectation (of Allāh’s reward), will have all of his previous sins forgiven.”

[Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of ‘Ubadah Ibn As-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night] 

Solāt Tarawīh with the imam until he concludes it

Abu Dharr (radiallahu ‘anhu) relates: “We fast with Allah’s Messenger (sallallāhu 'alayhi wa sallam) in Ramadhan. He did not lead us (in qiyam) at all until the last seven (nights of Ramadhan). Then he stood with us (that night – in prayer [solāt tarawīh]) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night passed. So we said, ‘O Allah’s Messenger! Wouldn’t you pray with us the whole night?’ The Prophet (sallallāhu 'alayhi wa sallam) replied: ‘Whoever stands in prayer with the imam until he (the imam) concludes the prayer [i.e Solāt Tarawīh], it is recorded for him that he prayed the whole night.’…”

[Recorded by Ibn Abi Shaibah, Abu Dawud, At-Tirmidzi (who authenticated it), An-Nasa'i, Ibn Majah, at-Tahawi (in Sharh Ma’an il-Athar, Ibn Nasr, Al-Faraibi, and Al-Baihaqi. Their isnad is sahih.]

Abu Dawud (rahimahullāh) said: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadhan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyam) with the imam and to pray witir with him as well, for the Prophet (sallallāhu 'alayhi wa sallam) said: "When a man prays with the imam until he concludes, it is recorded that he prayed the rest of that night." [Masa'il]

I’tikaf

The Prophet (Sallallāhu ‘alaihi wa sallam) would be secluding himself in I’tikaf and seeking Lailatul al-Qadar during this period. ‘Aishah (radiallāhu`anha) said, “The Prophet, sallallāhu ‘alayhi wa sallam, would observe I'tikāf during the last ten days of Ramadhān until Allāh  took his soul, then his wives observed I’tikāf after he was gone.” [Al-Bukhāri and Muslim]

Scholars hold the interpretation of 'Aishah’s (radiallāhu`anha) phrase “girded his loins” and ‘tying the lower garment (Izaar) tight’ is a metaphor for his preparing himself to worship and strive hard in worship, more than usual. It has the meaning of “rolling up one's sleeves” to worship (i.e. getting ready to make a great deal of effort). It was also said that it was a metaphor for keeping away from women and abstaining from sexual relations.

Qiyamulail

The phrase “stay up at night” means that he would stay awake, spending the night in prayer, etc.

The words “stay up at night” may mean that he spent most of the night in worship, or that he did not stay up for the entire night, but he did that at the times of ‘Isya’ and Sahur, and other times, in which case it would mean that he stayed up for most of the night.

The phrase “and wake his family” means that he would wake his wives for Qiyamulail. It is known that The Prophet (Sallallāhu ‘alaihi wa sallam) used to wake his wives all year round, but he used to wake them to spend part of the night in qiyam.

The Prophet (Sallallāhu ‘alaihi wa sallam) woke up one night and said: “Subhan Allah! What tribulations have come down tonight! What treasure has come down tonight! Who will wake up the dwellers of the apartments? There may be women who are clothed in this world and naked in the Hereafter.” [Al-Bukhari]

It was narrated that the Prophet (Sallallāhu ‘alaihi wa sallam) used to wake ‘Aishah (radiallāhu`anha) when he wanted to pray Witir. [Al-Bukhāri]

Waking one's family to perform Solāh Tahajjud (voluntary night-prayers) is a recommended act and is even more so in the last ten days of Ramadhān for the great virtue of such nights. It is a great opportunity that every Muslim and his family should make the best of and not miss. The last ten days are the conclusion of this blessed month and what counts in deeds are how they end: It was narrated that the Prophet (Sallallāhu ‘alaihi wa sallam), said: “Indeed, what counts in deeds are their ends.”

But when he woke his wives during the last ten nights of Ramadhān, this was more persistent than at other times of the year. The fact that The Prophet (Sallallāhu ‘alaihi wa sallam) did this indicates the importance he attached to worshipping his Rabb and making the most of this special time.

These are the exemplary of the Prophet (Sallallāhu ‘alaihi wa sallam) to the ummah that we should strive hard in worshipping Allah Subhānahu wa ta’ala. We should not waste the hours of these days and nights. For we do not know, perhaps this time will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.

Performing all different acts of worship

The striving hard in these ten days should not be in a specific kind of worship, rather it should be in all different acts of worship such as praying, giving charity, reciting the Qurān, mentioning Allāh and the like.

Reciting the Qurān

‘Aishah (radiallāhu`anha) also said: “I never saw the Prophet (Sallallāhu ‘alaihi wa sallam) recite the entire Qur’ān in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadhān.” [An-Nasā’ie]

Scholars have mentioned that the last ten days of Ramadhān are better than the first ten days of Dzul-Hijjah. They are the best days of the year as a whole and they include the Night of Al-Qadr, which Allāh has made better than a thousand months.

Abu Hurairah (radiallāhu`anhu) narrated that the Messenger (Sallallāhu 'alaihi wa sallam) said: “Whoever stands (in qiyam) in Lailatul-Qadar [and it is facilitated for him] out of faith and expectation (of Allah’s reward), will have all of his previous sins forgiven.” [Al-Bukhāri, Muslim and Ahmad]

The hadith recorded by Al-Bukhāri and Muslim with phrase "and it is facilitated for him" is recorded by Ahmad from the report of ‘Ubadah Ibn As-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.

Making extensive Supplications and Repentance

‘Aishah (radiallahu ‘anha) reported that she asked Allah’s Messenger (sallallāhu 'alayhi wa sallam), “O Messenger of Allah! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: “Allahummainna Ka’afuw Wun Tuhibbul ‘Afwa Fa’fu’ Anna” (O Allah! You are Forgiving, and you love forgiveness. So forgive us) [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi; Verified to be authentic by Al-Albani]

Purifying.

Scholars recommended in such nights in which the Night of Al-Qadr is more likely to be, to take a bath, putting on nice fragrance and wear clean, appropriate clothes as prescribed in the Friday and ‘Eid prayers, and it is in fact prescribed to wear one’s finest clothes when performing every prayer. This is because Allāh says:”Take your adornment at every mosque.” [Al-A’raf, 7: 31] Abdullah Ibn ‘Umar (radiallāhu`anhu) said, “Allāh has more of a right over you to be adorned for Him.”  As a matter of fact, outward adornment will never be complete except by adorning the inside as well by turning to Allāh the Almighty in repentance and purifying one’s soul from the filth of sins as the adornment of the external part of the person while the filth of sins exists within will be to no avail.

Allāh Says: “O children of Ādam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best.” [Al-A’raf, 7: 26]

No one will be successful in imploring Allāh the Almighty in seclusion unless he is him who has adorned and purified his outward appearance as well as his inward reality, for Allāh the Almighty knows what is secret and that which is even more hidden than that. Allāh the Almighty does not look at your outward appearance; rather, Allāh looks at your hearts and deeds. So whoever stands before Him should adorn his outward appearance by wearing the appropriate clothing and his inward reality by wearing the clothing of righteousness.

Wallahu’alam.

 [Adapted with modification from Islam Web Aug 30, 2010]

The Virtues of Qiyam Ramadhān

The Virtues of Qiyam Ramadhān

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Rasūlullāh (sallallāhu 'alayhi wa sallam) had informed the ummah on the virtues of Ramadhan: “Whoever fasts Ramadhān with faith and to seek reward from Allāh, he will be forgiven for all of his previous sins; Whoever stands for prayer at night during Ramadhān (Solātul Tarawih) with faith and to seek reward from Allāh, he will be forgiven for all of his previous sins; Whoever stands (for prayer at night) during Laylatul-Qadar (the Night of Decree) with faith and to seek reward from Allāh he will be forgiven for all of his previous sins.” [Al-Bukhari no. 2014 and Muslim no. 759-760]

2.The word “faith” means faith in what Allāh has promised the observers of Ramadhān; perform  Solāt Tarawih and Qiyamulail during Laitul-Qadar. “To seek reward” means, the observer's intent of seeking special recognition and forgiveness from Allāh alone.

3. The term Qiyam and Solāt Tahajjud is the same Solāt with different names. When these two names are used in Ramadhān, it is also referred as Qiyam or Solāt Tarāwīh including Witr; while spending the night in worship, after some sleep is called Tahajjud or Qimyamulail.  Both names have been used in the Qur'ān.  The Qur’ān uses the phrase Qum al-layl when Allāh says: "O thou wrapped up in thy raiment! Keep vigil the night long (Qum al-layl), save a little, a half thereof, or abate a little thereof, or add (a little) thereto and chant the Qur’ān in measure…" [Al-Muzzammil, 73: 1-4] The verb Fatahajjad is a derivative from the root word Hajada (to keep vigil), Allāh says: "And some part of the night awake for it (fatahajjad), a largess for thee. It may be that thy Lord will raise thee to a praised estate." [Al-Isra', 17: 79] The later verse means to get up and perform Solāt Tahajjud.   Tahajjud derives from the term night prayers or Qiyam, which means standing.  Qiyam also refers to spending the night in worship in general, whether it is solāh or any other form acts of worship.

Who performs it with Faith and Hope the Previous Sins Will Be Forgiven.

4. Abu Hurairah (radiallāhu`anhu) said: “The Messenger of Allāh (sallallāhu 'alayhi wa sallam) used to encourage us to pray at night in Ramadhān, without making it an obligatory.  Rasūlullāh (sallallāhu 'alayhi wa sallam) said, ‘Whoever stands for prayer at night in Ramadhān (Solāt Tarawih) out of faith and to seek reward from Allāh, all his previous sins will be forgiven.’ ‘When the Messenger of Allāh (sallallāhu 'alayhi wa sallam) died, this is how things were (i.e., Tarawih was not performed in congregation), and this remained during the Khalifah of Abu Bakar (radiallāhu`anhu), until the beginning of the Khalifah of ‘Umar Al-Khattab (radiallāhu`anhu). [Muslim1663]

5. Tarawih is the plural of Tarwihah. Four Rak`ah are called Tarwihah. It derived from the Arabic root word, "rāha", which means to rest, relax and use as recreation. It is so called because the believers used to prolong it. After every four raka'at they would stop for rest and relaxation and resume until Tarawih was complete. 

6. ‘Amr Ibn Murrah Al-Juhani (radiallāhu`anhu) said: “A man from Quda’ah came to the Messenger of Allāh (sallallāhu 'alayhi wa sallam) and said, ‘O Messenger of Allāh! What do you think if I testify that there is no god except Allāh, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadhān), and pray at night in Ramadhān, and pay zakah?’  Rasūlullāh (sallallāhu 'alayhi wa sallam) said: ‘Whoever dies on that will be among the siddiqin (those who tell the truth) and the martyrs.’” [Muslim]

Seeking Lailatul-Qadar

7. Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Whoever prays at night during Lailatul-Qadar [and manages to “catch” it] out of faith and the hope of reward, all his previous sins will be forgiven.” [Muslim] It is the Most Blessed Night and indeed a great amount of value. It falls on one the odd nights of the last ten days of Ramadhan [21, 23, 25, 27, 29]. The Night is better than worshiping Allāh thousand months, i.e. 83 years and 4 months. A believing person should strive to encounter the night with worship, if encountered all of the previous sins will be forgiven. Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Seek it in the last ten nights, on the odd-numbered nights.” [Al-Bukhari and Muslim] Zurr Ibn Hubaish (radiallāhu`anhu) said: “I heard Ubayy Ibn Ka’ab (radiallāhu`anhu) saying – and it was said to him that ‘Abdallāh Ibn Mas’ud (radiallāhu`anhu) said: ‘whoever follows the Sunnah will ‘catch’ Lailatul-Qadar!’- Ubayy Ibn Ka’ab (radiallāhu`anhu)  said: ‘May Allāh have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadhān – he was swearing without a doubt – and by Allāh, I do know which night it is. It is the night in which the Messenger of Allāh (sallallāhu 'alayhi wa sallam) commanded us to qiyam. It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’” [Muslim (1169) and others]

8. Jabir bin Abdullah (radiallāhu’anhu)  reported:  “I heard the Apostle of Allāh (sallallāhu 'alayhi wa sallam) as saying: ‘There is an hour during the night in which no Muslim bondman will ask Allāh for good in this world and the next but He will grant it to him’.” [Muslim (1655)]This indicates that it is most mustajab to make duā’ at the end of the night (i.e. Tahajjud prayer) is witnessed (by the angels) and that would be better and bless is ensured by Allāh. It would be appropriate to make extensive supplications and repentance. ‘Aishah (radiallāhu ‘anha) reported that she asked Allāh’s Messenger (sallallāhu 'alayhi wa sallam), “O Messenger of Allāh! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: “Allāhummainna Ka ‘afuw Wun Tuhibbul ‘Afwa Fa’fu’ Anna [Wa ‘an walidina wa ‘an jami‘il Muslimina wal Muslimat, mu’minin wal mu’minat. Birahmatika Ya arhamar rāhimīn, Walhamdulilahi Rabbil ‘ālamīn].” (O Allāh! You are Forgiving, and you love forgiveness. So forgive us.[ And Muslim and Muslimat, Mu’minin and Mu’minat Thou are most Gracious and the Merciful, All the praise is to Allah, the Lord of the entire universe.]) [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi; Verified to be authentic by Al-Albani]

The Time for Qiyam.

9. The Qiyam (Solāt of Tarawih, witr and Tahajjud) is to be offered after Solāt ‘Isha until before Solāt Fajar. [Al-Bukhari, Muslim]Allah Says: “Verily, your Lord knows that you  stand (to pray at night) a little less than two-thirds of the night, or half the night, or a third of the night, and so do a party of those with you, And Allah measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you (in mercy). So, recite the Quran as much as may be easy for you…” [Muzzammil, 73:20] Allāh has praised those who observe them:  "Those who spend the night in adoration of their Lord, prostrate and standing." [Al-Furqan, 25:64] "Their limbs do forsake their beds of sleep, the while they call on their Lord in fear and hope and they spend (in charity) out of the sustenance which we have bestowed on them." [As-Sajdah, 32:16]. It also indicates the basis for nightly prayer and the good rewards for those who observe it.

10. Rasūlullāh (sallallāhu 'alayhi wa sallam) said: "The best prayer after the obligatory ones is the night prayer." [Muslim] Elsewhere he said: "O people! Disseminate the salutations of peace As-Salām 'Alaikum; feed the needy food, and join the blood ties among the next of kin; and observe night prayer while people are at sleep, you will enter paradise peacefully." [Tirmidzi]

11. With regard to witr,  Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Allāh has added one more prayer for you, which is witir, so pray it between Salat al-‘Isha’ and Salat al-Fajar.” [Al-Tirmidzi, 425: sahih].  Jabir bin Abdullah (radiallāhu’anhu) said: The Messenger of Allāh (sallallāhu ‘alayhi wa sallam) said: “Whoever fears that he will not get up at the end of the night, let him pray Witir at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night (i.e. Tahajjud prayer), let him pray Witir at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that would be better.” [Muslim 755]

12. Nevertheless, between doing Tarawih ( and Witr) in jama’ah at the beginning of the night and doing alone at the end of the night, it is thus mustahab to perform it in jama’ah, because that is counted as if one had qiyam the whole night through.  

Solāt Tarawih in Jama’ah

13. It was Rasūlullāh (sallallāhu 'alayhi wa sallam) who the first to establish the Sunnah of congregational Tarawih in the Masjid. Then he did not continue with the Sunnah for fear that it might be made mandatory on the Ummah in Ramadhan, and they might not be able to do it. Aa’ishah (radiallāhu`anha) has been reported as saying: "The Rasūlullāh (sallallāhu 'alayhi wa sallam) observed Solāt Tarawīh in the Masjid one night and people prayed with him. He repeated the following night and the number of participants grew. The companions congregated the third and fourth night, but the Messenger did not show up. In the morning he told them, "I saw what you did last night, but nothing prevented me from joining you except my fear that it might be made mandatory on you in Ramadhan." [Bukhari and Muslim] And Abu Dharr (radiallāhu`anhu) said: “We fast the Ramadhān with the Messenger of Allāh (sallallāhu 'alayhi wa sallam)  and he did not lead us in qiyam at all until there were only seven days left (23^rd.), he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyam. When there were five days left (25^th.), he led us in prayer until half the night had passed. I said, ‘O Messenger of Allāh, I wish that you had continued until the end of the night.’ He (sallallāhu 'alayhi wa sallam) said, ‘If a man prays with the imām until he concludes it, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyam. When there were three nights left (27^th.), he brought together his family, his wives and the people, and led us in qiyam until we were worried that we would miss al-falah. I asked, ‘What is al-falah?’ he said, ‘Sahur. Then he did not lead us in qiyam for the rest of the month.’” [Sahih Al-Bukhari, Sahih Muslim and others].

14. Solāt Tarawih in congregation was not an innovation of Khalifah 'Umar Ibn Al-Khattab (radiallāhu`anhu), despite his saying to the contrary. For ‘Abd Al-Rahman Ibn ‘Abd Al-Qari (radiallāhu`anhu) narrated: “I went out with ‘Umar Ibn Al-Khattab (radiallāhu`anhu) to the mosque (Masjidil Nabawi) one night during Ramadhān, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. ‘Umar (radiallāhu`anhu) said, ‘By Allāh, I think that if I gathered all of them behind one reader it would be better.’ So, he resolved to do it, and he gathered them behind Ubayy Ibn Ka’ab (radiallāhu`anhu) and Tamimu Ad-Dari (radiallāhu`anhu) to alternate and lead the believers in eleven raka'at of night prayer. Then I went with him on another night, and the people were all praying behind their reader, and ‘Umar Ibn Al-Khattab (radiallāhu`anhu) said, ‘What a good innovation this is. What if they sleep and miss – refers the latter part of the night – is better than what they are doing,’ – the people used to qiyam (Tarawih) at the beginning of the night.” [Al-Bukhari]

15. ‘Umar's use of the word Bid’ah in the hadith has been presented and unjustifiably cited as justification for concocting up various so called good innovations. Hence the Khalifah 'Umar's act to gather the believers in Jama'ah is not Bid’ah. For it was the Rasūlullāh himself who started jama'ah by praying in congregation the first and second day, then stopped only as he feared it would become mandatory? After his death, the fear of Tarawīh becoming mandatory (Fardhu) was not only remote, it was impossible. With the death of Rasulullah Muhammad (sallallāhu 'alayhi wa sallam), there will be no more revelation to change any law or rule by abrogation.

Women is allowed to Participate

16. Rasūlullāh (sallallāhu 'alayhi wa sallam) said: "Prevent not the women servants of Allāh, from going to the Masjid of Allāh." [Muslim]However, when they attend the Masjid they should wear no perfume, nor raise their voices, and or show their beauty. Allāh states: "...they should not display their beauty and ornaments except what (must ordinarily) appear thereof..."[Al-Nur, 24:31]. What ordinarily appears refers to the outer garments, for when the Messenger (sallallāhu 'alayhi wa sallam) commanded women to attend Eid prayer, Umm 'Atiyah (radiallāhu`anha) said: "O Messenger of Allāh, some of us do not have the outer garment (jilbab). Rasūlullāh told her to let a sister (who has more than one) gives her one to wear." [Muslim]

17. It is Sunnah that women pray behind the men in the rear lines. The Messenger (sallallāhu 'alayhi wa sallam) has been reported as saying: "The best lines for men are the front lines and the worst lines for men are the rear lines. The best lines for women are the rear and the worst lines of women are the front line.” [Muslim]

18. During his time Khalifah Umar Ibn Al-Khattab (radiallāhu`anhu) gathered the people to pray qiyam, and appointed Ubayy Ibn Ka’ab (radiallāhu`anhu) to lead the men and Sulayman Ibn Abi Hathmah (radiallāhu`anhu) to lead the women. [Al-Bukhari]  ‘Arfajah Al-Thaqafi (radiallāhu`anhu) said: “Ali Ibn Abi Talib (radiallāhu`anhu) used to command the people to pray during the night in Ramadhān, and he would appoint an imām for the men and an imam for the women. I was the imām for the women.” The reason for not praying qiyam in congregation during Ramadhān no longer valid, it is prescribed in Islam, remained in effect. ‘Umar Al-Khattab (radiallāhu`anhu) revived the practice, as recorded in Sahih Al-Bukhari and elsewhere.

The women should leave the Masjid as soon as the Imam says Salam

19.The women should leave the Masjid as soon as the Imam says: As-Salamu 'alaikum. They should not delay without a valid reason. In a hadith by Umm Salmah (radiallāhu`anha), she said: "When Rasūlullāh (sallallāhu 'alayhi wa sallam) saluted to end prayer, the women would stand up to leave and the Messenger would remain in his place for a while." Umm Salmah (radiallāhu`anha) said: Allāh is the best knower, but perhaps the Messenger did that so women would leave before men could overtake them". [Bukhari]

Number of Raka’at of Tarawih

20. The Salaf differs on the number of raka'at in Tarawīh and Witr. The numbers mentioned are:  41, 39, 36, 29, 23, 19, 13, and 11 raka'at and then perform three raka'at of Witr prayers. Of all mentioned, none is sounder than 11 raka'at, Eight raka’at Tarawih and three Witr.  It is a clear matter Rasulullāh (sallallāhu 'alayhi wa sallam) did not fix a specific number of raka'at, neither in Ramadhān nor in any other times.

21. Abu Salamah bin Abd al-Rahman (radiallāhu`anhu) asked ‘A’ishah (radiallāhu`anha) about the (night) prayer of the Messenger of Allāh (sallallāhu ‘alayhi wa sallam) during the month of Ramadhan. She said: “The Messenger of Allāh (sallallāhu ‘alayhi wa sallam) did not observe either in Ramadhan or in other months more than eleven raka'ahs (of the night prayer). He (in the first instance) observed four rak'ahs. Ask not about their excellence and their length (i.e. these were matchless in perfection and length). He again observed four rak'ahs, and ask not about their excellence and their length. He would then observe three rak'ahs (of the Witr prayer). 'A'ishah again said: “I said: Messenger of Allāh, do you sleep before observing the Witr prayer? He said: O 'A'ishah, my eyes sleep but my heart does not sleep.” [Al-Bukhāri, Muslim (1607) and others].

22. Another mustahab way of doing the prayer is in twos and capped with witr and nothing wrong with offering more than 11 raka'at as Ibn 'Umar (radiallāhu`anhu) reported that a person asked the Messenger of Allāh (sallallāhu ‘alayhi wa sallam) about the night prayer. The Messenger of Allāh (sallallāhu 'alaihi wa sallam) said: "In sets of two, in sets of two. Then when one of you fears the emerging of morning, he prays one (raka'ah) that will serve as a Solāt Witr (i.e. make the number odd) of what he has prayed." [Al-Bukhari  990 , Muslim  749, Abu Dawud 1326]

23. In their desire to pray more raka'at, some people make Tarawih in extreme speed. That is wrong, especially when the speed leads to a breach of certain rules of prayer. In that case, the prayer will not be valid. Similarly, it is undesirable for an Imam to pray with such speed whereby the followers will have difficulty observing the necessary deeds in Solāt.

24. Sheikh-Islam ibn Taymiyyah (rahimahullāh) mentioned that the matter concerning this is broad (i.e. an easy matter). He also mentioned that it is better for whoever lengthens his recitation, ruku’ and sujud to lessen the number of Raka'at, and whoever lightens (shortens) the recitation, ruku’ and sujud, to increase the number of raka'at. This is the meaning of his statement, may Allāh have mercy on him.  One may chose to perform 11 or 13 raka’at during Ramadhān and other times. This is also in agreement with the practice of Rasulullah (sallallāhu 'alayhi wa sallam) in most of his situations (i.e. what he usually did). This is easier for those who are offering qiyam for humility and tranquility. Likewise, there is no harm whoever likes to offer more raka’at. It is best for whoever performs with the Imām in Tarawih is that he does not stop until the Imām concludes it. This is due to the statement of Rasulullah (sallallāhu 'alayhi wa sallam): "Verily, if the man stands for night prayer with the Imām until he finishes, Allāh will write for him (the reward of) standing the entire night (in prayer)." [Abu Dawud 1375, At-Tirmidzi no. 806, Ibn Mājah no. 1327 and Ahmad 5:159.] If Tarawih congregation is organized with alternate Imām, one should follow all Imams until they conclude it, including the Witr, due to rewards awaiting the observers of this prayer. It should not also be neglected without reasons, for it is part virtuous training.

Recitation in Tarawih

25. Rasulullah (sallallāhu 'alayhi wa sallam) did not set a limit reciting the Qur’an during qiyam. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every raka’ah he would recite the equivalent of ‘Yā ayyuha’l-muzammil’, which is twenty ayat; sometimes he would recite the equivalent of fifty ayat. He used to say, “Whoever prays at night and reads one hundred ayat will not be recorded as one of the negligent.” According to another hadith: “…and reads two hundred ayat will be recorded as one of the devout and sincere believers.” When Rasulullah (sallallāhu 'alayhi wa sallam) were sick, he recited the seven long surahs in his qiyam, i.e., Al-Baqarah, Al-‘Imran, Al-Nisa’, Al-Ma’idah, Al-An’ām, Al-A’rāf and Al-Tawbah.  In the account of Hudhayfah Ibn Al-Yaman (radiallāhu`anhu) praying behind Rasūlullāh (sallallāhu 'alayhi wa sallam), in one raka’ah he recited Al-Baqarah, Al-Nisa’ and Al-‘Imran and he recited them in a slow and measured tone. When ‘Umar Al-Khattab (radiallāhu`anhu) appointed Ubayy Ibn Ka’ab (radiallāhu`anhu) to lead the people in praying eleven raka’at in Ramadhān, Ubayy used to recite ayat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajar.[ Al-Bukhari]

26. It was narrated in a sahih account that ‘Umar Al-Khattab (radiallāhu`anhu) called the readers during Ramadhān, and told the fastest of them to recite thirty ayat, the moderate ones to recite twenty-five ayat, and the slowest ones to recite twenty ayat. However, if a person offers qiyam by himself; he can make it as long as he wishes; if others agree with the imam, and he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyam, except on rare occasions, following the example of  Rasūlullāh  (sallallāhu 'alayhi wa sallam)  said: “The best guidance is the guidance of Muhammad.” [Narrated by Muslim (867)] If a person is praying as an imām, he should make it only as long as is easy for the people behind him, because Abu Hurairah (radiallāhu`anhu) reported Rasulullah (sallallāhu 'alayhi wa sallam) said: “If any of you leads the people in solāt, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.” [Muslim 942]

Witr after Tarawih.

27. `Ali bin Abu Talib (radiallāhu`anhu) reported: The Witr prayer is not obligatory as the prescribed Salāt (prayers), but the Messenger of Allah (sallallāhu 'alayhi wa sallam) observed it as his regular practice (Sunnah). He (sallallāhu 'alayhi wa sallam) said, "Allah is Witr (single, odd) and loves what is Witr. So perform Witr prayer. O followers of Qur'an, observe Witr (prayer).'' [At-Tirmidzi and Abu Dawud]. Witr is offered in one, and odd raka’at and it should be the last night prayer said before fajar. Ibn `Umar (radiallāhu`anhu) reported the Prophet (sallallāhu 'alayhi wa sallam) said, "Make Witr prayer the last of your Salāt at night.'' [Al-Bukhari and Muslim].  Aa’ishah (radiallāhu`anha) who reported: " Rasūlullāh (sallallāhu 'alayhi wa sallam) never observed prayers after ‘Isya' (night obligatory prayer) and before Fajar (Morning Prayer), more than eleven rak'ats. He saluted after every two raka'at, and he performed Witir with one raka'ah". [Muttafaq alaihi, except Tirmidzi] Ibn 'Umar (radiallāhu`anhu) reported that a person asked the Messenger of Allāh (sallallāhu ‘alayhi wa sallam) about the night prayer. The Messenger of Allāh (sallallāhu 'alaihi wa sallam) said: "In sets of two, in sets of two. Then when one of you fears the emerging of morning, he prays one (raka'ah) that will serve as a Solāt Witr (i.e. make the number odd) of what he has prayed." [Al-Bukhari no. 990 and Muslim no. 749]

28. In a different procedure, one may make four raka'at, and salute, and continue with another four and salute, and then he caps them with three raka'at of Witr.  Aa’ishah (radiallāhu`anha) was asked how many raka’at the Rasūlullāh (sallallāhu 'alayhi wa sallam) used to pray in witir? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.” [Abu Dawud, Ahmad and others] And Rasulullāh (sallallāhu 'alayhi wa sallam)  said : “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.” [Abu Dawud, Ahmad and others]  It means, solah al-witr is offered in odd raka’at with a minimum of one raka’ah

Do not make it resemble Solāt al-Maghrib

29.  Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Do not make it resemble Solāt al-Maghrib.” [Narrated by al-Hakim (1/304), al-Baihaqi (3/31) and al-Daraqutni (p. 172), and which was classified as sahih by al-Hakim in accordance to the conditions of Al-Bukhāri and Muslim.] Rasūlullāh (sallallāhu ‘alayhi wa sallam) meant was that we should not sit to recite the first Tashahhud in a manner that resembles Maghrib. [Fath al-Bāri by Ibn Hajar, 4/301, Al-Hafiz said: Its isnād is sahih. See also ‘Awn al-Ma’bud, commentary on hadith no. 1423; Salat Al-Tarawih by Al-Albāni, p. 97.] There are two ways: one, by giving Salām after the first two raka’at, and add another raka’ah and Salam, which is the best way of doing it; or by praying three raka’at without sitting, but giving Salām at end of the third raka’at.

Recitation in Witr

30. It is Sunnah to recite Sabbih bi ismi Rabbika al-‘A’lā in the first raka’ah, Qul Yā ayyuha’l-Kafirūn in the second raka’at, and Qul Huwa Allāhu ahad in the third raka’at. Sometimes Qul a’udzu bi Rabbi’l-Falaq and Qul a’udzu bi Rabbi’l-Nās may be added as well. [Narrated by al-Nasāie, Abu Dawud and Ahmad] In another narration it was reported in a sahih hadith that Rasūlullāh (sallallāhu 'alayhi wa sallam) once recited one hundred ayat of Surah al-Nisa’ in one raka’ah of witr.

Du’a Al-Qunut

31. The Duā’ Al-Qunut is recited at the final Raka’at of Solāt Witr which Rasūlullāh (sallallāhu 'alayhi wa sallam) taught to his grandson Al-Hasan Ibn ‘Ali (radiallāhu`anhu), which is: “Allāhumma’hdinī fiman hadayta wa ‘āfinī fiman ‘āfayta wa tawallanī fiman tawallayta wa bārik lee fimā a’tayta wa qinī sharra mā qadayt, fa innaka taqdhī wa lā yuqdhā ‘alayk. Wa innahu lā yadzillu man wālayta wa lā ya’izzu man ‘ādayt. Tabārakta Rabbanā wa ta’ālayt. Lā majā minka illa ilayk (O Allāh, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).” [Narrated by Abu Dawud, 1213; Al-Tirmidzi (464), al-Nasa’ie, 1725; classified as sahih by al-Albani in al-Irwa’, 429].

 

32 It is done in the second half of Ramadhān. During the time of Umar Ibn Al-Khattab (radiallāhu`anhu) it was add the curses against the kuffar, sending blessings on Rasūlullāh (sallallāhu 'alayhi wa sallam) or praying for the Muslims. It was mentioned at the end of the hadīth of ‘Abd Al-Rahman Ibn ‘Ubayd Al-Qari (radiallāhu`anhu) mentioned above, it says: “…  ‘Allāhumma qātil al-kafarata alladhīna yasudduuna ‘an sabīlik wa yukadhdhibuna rusulak wa lā yu’minuna bi wa’dik. Wa khālif baina kalimatihim wa alqi fi qulubihim al-ru’b wa alqi ‘alaihim rijzaka wa ‘adzābak ilāh al-haqq (O Allāh, destroy the kuffar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).’”  Then he would say: “Allāhumma iyyāka na’bud wa laka nusalli wa najud, wa ilayka nas’ā wa nahfud, wa narju rahmataka rabbanā wa nakhāfu ‘adhābak al-jadd. Inna ‘adhābaka liman ‘ādayta mulhaq (O Allāh, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy.” After which he would say “Allāhu akbar” and go down in sujud. [Narrated by al-Baihaqi]

At The End of Witr.

33. It was narrated from ‘Ali ibn Abi Tālib that the Prophet (sallallāhu 'alaihi wa sallam) used to say at the end of Witr: “Allāhumma inni a’udzu bi ridāka min sakhatika wa bi mu’āfātika min ‘uqubatika wa a’udzu bika minka, la uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsika” (O Allāh, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.) [Narrated by al-Tirmidzi, 1727; classified as sahih by al-Albāni in al-Irwa’, 430; Sahih Abi Dawud, 1282] Then he should send blessings upon the Prophet (sallallāhu 'alaihi wa sallam) as it was narrated that some of the Sahabah – including Ubayy ibn Ka’b and Mu’adz al-Ansari (radiallāhu`anhum) – did that at the end of Qunut al-Witr. [See Tashih al-Dua’ by Shaykh Bakar Abu Zaid, p. 460)] In a narration Rasūlullāh (sallallāhu 'alayhi wa sallam) would say after Salam:  “Subhān il-Malik il-Quddus, subhān il-Malik il-Quddus, subhān il-Malik il-Quddus (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time. [Narrated by , Abu Dawud, al-Nasā’ie (1699) and classified as hasan by al-Albāni in Sahih Sunan al-Nasā’i; See Zaad Al-Ma’ād by Ibn Al-Qayyim, 1/337].

Two Raka’at after Witr

34. Abu Salamah bin Abd al-Rahman asked 'A'ishah (radiallāhu`anha) about the prayer of the Messenger of Allāh (sallallāhu ‘alayhi wa sallam), 'A'ishah (radiallāhu`anha)  said: “He (sallallāhu ‘alayhi wa sallam) observed thirteen raka'at (in the night prayer)-He observed eight raka'at and would then observe Witr and then observe two raka'at sitting, and when he wanted to bow he stood up and then bowed down, and then observed two raka'at in between the Adzan and lqamah of the Fajar prayer.” [Muslim 1608]

35.  Rasūlullāh (sallallāhu 'alayhi wa sallam) did this also during travelling as he said, “This travelling is exhausting and difficult, so after any one of you prays witr, let him perform two raka’at. If he wakes up, this is fine; otherwise these two rak’at will be counted for him.” It is Sunnah to recite Idha zulzilat al-ard and Qul yā ayyuha’l-kāfirun in these two raka’at.

There should not be two Witrs in one night

36. If one performed  Solāt Witr after Solāt Tarawih at the beginning of the night and then Allāh enables you to get up at the end of the night, one may offer qiyam,   in two by two , but it should be without Witr, as  Rasūlullāh (sallallāhu ‘alayhi wa sallam) said: “There should not be two Witr in one night.” [Abu Dawud 1439]

Wallāhu’alam

 [ Adapted from Islam Q&A: based on” Qiyam Ramadhān” by Al-Albāni and Solat Tarawih by Tajuddin Shu’aib via MSA]