Taraweeh Prayer

Taraweeh prayer is two by two rak’ahs

Praise be to Allaah.

This action is not prescribed in sharee’ah, rather it is makrooh or haraam according to most scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “The night prayers are two by two.” Saheeh – agreed upon, from the hadeeth of Ibn ‘Umar (may Allaah be pleased with him). And it is proven that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night, and say the tasleem after each two rak’ahs, and he would pray Witr with one rak’ah. Saheeh, agreed upon. And there are many similar ahaadeeth. 

With regard to the famous hadeeth of ‘Aa’ishah, which says that “the Prophet (peace and blessings of Allaah be upon him) used to pray four rak’ahs at night, and do not ask how beautiful and how long they were, then he would pray four, and do not ask how beautiful and how long they were”, the hadeeth is agreed upon – the answer is that he said the tasleem after each two rak’ahs; it does not mean that he would follow four rak’ahs with one salaam, because of the hadeeth quoted above. And it is proven that he (peace and blessings of Allaah be upon him) said: “The night prayers are two by two” as stated above. The ahaadeeth confirm one another, so the Muslim is obliged to study all of them together and to interpret those that are general in meaning by those that are more specific. And Allaah is the Source of strength. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)

Recitation in Taraweeh prayer

Praise be to Allaah.

Firstly: 

It is better when reciting in Taraweeh to complete the Qur’aan once. This may be understood from the reports in al-Saheehayn which state that Jibreel used to study the Qur'aan with the Prophet (peace and blessings of Allaah be upon him) in Ramadaan, and review it with him. 

Shaykh Ibn Baaz said (15/325): 

It may be understood from this that if the imam recites the entire Qur’aan to the congregation during Ramadaan, this is a kind of this studying together, because this lets them benefit from hearing the entire Qur’aan. Hence Imam Ahmad (may Allaah have mercy on him) used to like to complete the Qur’aan with those whom he led in prayer, and this is akin to what the salaf did, namely liking to hear the entire Qur’aan. But this does not mean that he should rush and not be deliberate in his recitation, and not seek to be focused and calm, rather seeking these things is better than seeking to complete it. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/331-333 

It says in al-Mawsoo’ah al-Fiqhiyyah (27/148): 

The Hanbalis and most of the Hanafi shaykhs – and it was also narrated by al-Hasan from Abu Haneefah – are of the view that the Sunnah is to complete the Qur’aan in Taraweeh prayer so that the people can hear the entire Qur’aan in that prayer. The Hanafis said: The Sunnah is to complete it once. So the imam should not forsake completing it because of the people’s laziness, rather he should recite ten verses or so in each rak’ah, and thus he will be able to complete it. (This is based on the assumption that he prays twenty rak’ahs each night.) And it was said that in each rak’ah thirty verses should be recited, because ‘Umar (may Allaah be pleased with him) enjoined that. In that case the Qur’aan can be completed three times in Ramadaan. 

Al-Kaasaani said: What ‘Umar enjoined was by way of doing more of a good thing, which is to complete the Qur’aan more than once. This is what was suitable for their time. But in our time it is better for the imam to recite on the basis of the people’s situation; he should recite whatever will not put them off from joining the congregation, because increasing the size of the congregation is better than lengthening the recitation. End quote. 

What al-Kaasaani said is good, and the imam should pay attention to the situation of the people behind him. 

It is not permissible for the imam to put people off by making the prayer so long that it becomes difficult for them and to think that if he does not do that he has done badly! What he should do is to encourage the people to pray even if that is by making it shorter, so long as the prayer is complete. 

It is better for the people to offer a short but complete prayer than not to pray at all. 

Abu Dawood said: Ahmad ibn Hanbal was asked about a man who recited the Qur’aan twice in Ramadaan, leading the people in prayer. He said: In my view this depends on the people’s energy level, and whether there are workers among them. 

Ibn Rajab al-Hanbali said: The words of Imam Ahmad indicate that attention should be paid to the state of the people with regard to recitation; he should not make it too hard for them. This view was also echoed by other fuqaha’ among the companions of Abu Haneefah and others. 

Lataa’if al-Ma’aarif, p. 18 

Shaykh ‘Abd al-‘Azeez ibn Baaz was asked: 

What is your opinion about what some imams do, choosing a certain amount of Qur'aan to recite in each rak’ah each night? 

He replied: 

I do not see anything wrong with that, because it depends on the imam’s own assessment of the situation. If he thinks it is better to recite more on some nights and in some rak’ahs, and that this will benefit those who are praying behind him, and he feels that he has the energy for that and he feels that he is enjoying the recitation and wants to recite more verses to benefit himself and others, then he may do so. If his voice is good and he started to enjoy the recitation and feels humble and focused and hopes that this will benefit himself and those who are praying behind him, then if he recites some extra verses in some rak’ahs or on some nights, we do not know of any reason why he should not do so. The matter is broad in scope, praise be to Allaah. 

Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 11/335, 336

Shaykh ‘Abd al-‘Azeez ibn Baaz was also asked: 

Should the imam pay attention to the situation of the weak such as the elderly etc when praying Taraweeh? 

He replied: 

This is something which is required in all the prayers, in Taraweeh and in the obligatory prayers, because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you leads the people in prayer, let him make it short, because among them are the weak, the young and those who have needs.” So the imam should pay attention to the congregation and be kind to them with regard to praying qiyaam in Ramadaan and during the last ten nights. People are not all the same, rather they vary. So he should pay attention to their different situations and encourage them to come. When he makes the prayer too lengthy, he makes it difficult for them and puts them off from attending. He should pay attention to that which will encourage them to attend and pray, even if that is by making it short and not making it long. If the people concentrate during the prayer and find peace in it only for a short time, that is better than a long prayer in which there is no concentration and people only feel bored and tired. 

Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 11/336, 337 

Thirdly:  

In the answer to question no. 20043, we stated that reciting part of a soorah in prayer is permissible, but it is better to recite the soorah in full, because this is what the Prophet (peace and blessings of Allaah be upon him) usually did. 

Some scholars – such as Ibn al-Salaah – made an exception in the case of Taraweeh prayer, and said that it is better to recite part of a soorah in them, so that (the imam) may achieve the Sunnah of completing the Qur'aan in these prayers. 

It says in Tuhfat al-Muhtaaj Sharh al-Manhaaj (2/25): 

From this it may be understood that if he wants to recite the whole Qur’aan in Taraweeh it is better to recite part of the soorahs (in each rak’ah), otherwise it is better to recite the whole soorah (in one rak’ah). End quote. 

It says in al-Mawsoo’ah al-Fiqhiyyah, 33/49: 

In one of the two reports narrated from him, Maalik regarded it as makrooh to recite only part of a soorah, 

The Shaafa’is and Hanbalis are of the view that it is not makrooh to recite only part of a soorah, because of the general meaning of the verse in which Allaah says (interpretation of the meaning): 

“So, recite you of the Qur’aan as much as may be easy for you” [al-Muzzammil 73:20] 

And Ibn 'Abbaas (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite “Say (O Muslims): We believe in Allaah and that which has been sent down to us” [al-Baqarah 2:136] in the first rak’ah of Fajr and “Say (O Muhammad): O people of the Scripture (Jews and Christians): Come to a word that is just between us and you” [Aal ‘Imraan 3:64] in the second.

But the Shaafa’is clearly stated that a complete soorah is better than a passage of equivalent length from a long soorah… This applies in prayers other than Taraweeh. But in Taraweeh reciting part of a lengthy soorah is better. They explained that by saying that the Sunnah in Taraweeh is to complete the whole Qur’aan in this prayer. End quote. 

In conclusion: So long as your imam is not going to complete the Qur’aan in Taraweeh prayer, it is permissible for him to recite from various places in the Qur’aan and that is not makrooh, although it is better for him to recite a soorah in full. And Allaah knows best.
 

Taraweeh can only be prayed after  ‘Isha’

Praise be to Allaah.

Qiyaam and Witr can only be prayed after praying ‘Isha’. So you should have prayed ‘Isha’ first and then prayed qiyaam and Witr after that. 

Al-Nawawi said in al-Majmoo’ (3/526): 

The time for Taraweeh begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and lasts until dawn comes. End quote. 

It says in al-Insaaf (4/166): 

The time for it (i.e., Taraweeh) begins after ‘Isha’ prayer and its Sunnahs, according to the correct view. This is the view of the majority and is the practice of the Muslims.  End quote. 

Shaykh Ibn ‘Uthaymeen said: 

The time for Taraweeh is from after ‘Isha’ prayer until dawn comes. End quote. 

Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/210 

Based on this, what should a person do if he comes to the mosque late, when the imam has already finished ‘Isha’ and has started Taraweeh? 

The correct view is that he should join the imam, with the intention of praying ‘Isha’, and he should stand to complete his prayer (i.e., four rak’ahs) after the imam says the salaam. Then he should join him in the remainder of Taraweeh prayer. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

There is nothing wrong with praying ‘Isha’ behind one who is praying Taraweeh. Imam Ahmad (may Allaah have mercy on him) stated that if a man enters the mosque in Ramadaan when they are praying Taraweeh, he should pray behind the imam with the intention of praying ‘Isha’, then when the imam says the salaam at the end of the prayer, he should complete whatever remains of ‘Isha’ prayer. 

End quote from Majmoo’ Fataawa Ibn ‘Uthaymeen, 12/443, 445 

And Allaah knows best.
 

Ruling on saying du’aa’ after each two rak’ahs of Taraweeh

Praise be to Allaah.

There is no basis in the Sunnah for saying du’aa’ between one salaam and the other during Taraweeh prayer by saying “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir lana (Glory and praise be to You our Lord; O Allaah, forgive us)”, and neither the imam or those praying behind him are obliged to do that, because worship is governed by the principle that nothing is permitted except that which was prescribed by the Messenger of Allaah (peace and blessings of Allaah be upon him).  Constantly doing a particular act of worship at a particular time without any evidence for that comes under the heading of bid’ah or innovation. 

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours (Islam) will have it rejected.” Agreed upon. 

This great dhikr - “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir li (Glory and praise be to You our Lord; O Allaah, forgive me)” – is something that the Prophet (peace and blessings of Allaah be upon him) used to say when bowing and prostrating. Al-Bukhaari (784) and Muslim (484) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) used to say when bowing and prostrating, “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir li (Glory and praise be to You our Lord; O Allaah, forgive me )” following the command given by the Qur’aan. 

What is meant by following the command given by the Qur’aan is that he would do what was enjoined upon him in the Qur’aan, where Allaah says (interpretation of the meaning): 

“When there comes the Help of Allaah (to you, O Muhammad against your enemies) and the Conquest (of Makkah).

2. And you see that the people enter Allaah’s religion (Islam) in crowds.

3. So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”

[al-Nasr 110:1-3] 

See how the Sunnah has been abandoned in this posture of the prayer, and how the people adhere to innovations! 

Another innovation which is done during Taraweeh is when the people say: “Salaat al-qiyaam, athaabakum Allaah ((It is) time for qiyaam prayer, may Allaah reward you)”, and when they say between each two rak’ahs, “Allaahumma salli wa sallim ‘ala sayyidina Muhammad (O Allaah, send blessings and peace upon our master Muhammad) in a loud voice, and they recite Soorat al-Ikhlaas and al-Mu’awwidhatayn between each two rak’ahs, or the imam says “Subhaan Allaah (Glory be to Allaah)” and the congregation behind him responds by saying, “Subhaan Allaah wa bi hamdihi, subhaan Allaah il-‘Azeem (Glory and praise be to Allaah, Glory be to Allaah the Almighty).” None of these things were narrated from the Prophet (peace and blessings of Allaah be upon him), hence the Standing Committee issued a fatwa to the effect that they are innovations and bid’ahs. 

Fataawa al-Lajnah al-Daa’imah, 7/207-210.
 

Praying Taraweeh in the mosque in congregation is better than praying at home

Praise be to Allaah.

Praying in congregation in the mosque is better than praying at home. 

This is indicated by the Sunnah and the actions of the Sahaabah (may Allaah be pleased with them). 

1 – al-Bukhaari (1129) and Muslim (761) narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed one night in the mosque, and the people followed him in prayer. Then he prayed the next night, and many people came. Then they gathered on the third or fourth night, and the Messenger of Allaah (peace and blessings of Allaah be upon him) did not come out to them. The next morning he said: “I saw what you did, and nothing kept me from coming out to you except the fact that I feared that it would be made obligatory for you.” And that was in Ramadaan.

This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he refrained from doing it because he feared that it would be made obligatory for the ummah. When the Prophet (peace and blessings of Allaah be upon him) died, this reservation was no longer required, because the sharee’ah was established. 

2 – al-Tirmidhi (806) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam – i.e., Taraweeh – with the imam until he finishes, it will be recorded as if he spent the whole night in prayer.”  

Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

3 – al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, and the people were scattered, each man praying by himself. Some men would pray and have groups of people behind them following them. ‘Umar said: “I think that if I unite all these people with one reader, it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b. 

al-Haafiz said: 

Ibn al-Teen and others said that ‘Umar based this decision on the Prophet’s approval of those who prayed with him on those nights. Although he disliked that for them, that was based on the fear that it might be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, there was no longer any fear of that happening, and ‘Umar thought, because of the potential division that might arise from people praying separately, and because uniting them behind one reader is more motivating for many people. The majority agreed with ‘Umar’s decision. End quote from Fath al-Baari. 

Al-Nawawi said in al-Majmoo’, 3/526: 

Praying Taraweeh is Sunnah according to scholarly consensus… It is permissible to offer this prayer alone or in congregation, but which is better? There are two well-known opinions on this matter. The correct view according to the consensus of our companions is that praying it in congregation is better. The second view is that it is better to pray it individually. 

Our companions said: The difference of opinion has to do with one who has memorized the Qur’aan; there is no fear that he may become lazy and neglect it if he prays on his own, and the congregation in the mosque is not going to be affected if he stays away.  But if one of these factors is absent, then praying in congregation is better, and there is no difference of scholarly opinion on this point. 

The author of al-Shaamil said: Abu’l-‘Abbaas and Abu Ishaaq said that praying Taraweeh in congregation is better than praying it individually, because of the consensus of the Sahaabah and the consensus of the scholars of the regions on this point. End quote. 

Ibn al-Mubaarak, Ahmad and Ishaaq favoured praying with the imam during the month of Ramadaan. 

It says in Tuhfat al-Ahwadhi: 

In the book on night prayer (qiyaam): it was said to Ahmad ibn Hanbal: Do you prefer a man to pray with the people in Ramadaan or on his own? He said: He should pray with the people. He said: And I prefer that he should pray with the imam and pray Witr with him. The Prophet (peace and blessings of Allaah be upon him) said: “If a man prays qiyaam with the imam until he finishes, it will be recorded as if he spent the rest of the night (in prayer).” Ahmad (may Allaah have mercy on him) said: “He should pray with the people until he prays Witr with them, and he should not leave until the imam leaves. Abu Dawood said: I saw him (Imam Ahmad) – in the month of Ramadaan, praying Witr with his imam, except on one night when I did not attend. Ishaaq (may Allaah have mercy on him) said: I said to Ahmad: Is praying qiyaam in Ramadaan in congregation dearer to you or praying on one’s own? He said: I prefer that this prayer should be offered in congregation, so as to revive the Sunnah. And Ishaaq said the same. End quote. 

See al-Mughni, 1/457. 

Shaykh Ibn ‘Uthaymeen said in Majaalis Shahr Ramadaan, p. 22: 

At first the Prophet (peace and blessings of Allaah be upon him) used to pray Taraweeh in congregation in the mosque, then he stopped because he feared that it might be made obligatory upon his ummah…  

Then he quoted the two ahaadeeth quoted above. Then he said: 

No man should keep away from Taraweeh prayer lest he misses out on the reward for it. And he should not leave until the imam finishes Taraweeh and Witr, so that he may attain the reward of spending the whole night in prayer. End quote. 

Al-Albaani said in Qiyaam Ramadaan: Rather it (praying Taraweeh in congregation) is better than praying it alone, because the Prophet (peace and blessings of Allaah be upon him) did it himself and explained its virtue.  

Rather he did not lead them in praying it in congregation for the rest of the month because he feared that praying at night during Ramadaan might be made obligatory for them, and they would be unable to do that, as it says in the hadeeth of ‘Aa’ishah which is narrated in al-Saheehayn and elsewhere. This concern no longer applied after the Prophet (peace and blessings of Allaah be upon him) died and Allaah had completed Islam. Hence the reason for not praying in congregation when offering night prayers in Ramadaan was no longer present, and the previous ruling remained in effect, which is that it is prescribed to offer this prayer in congregation. Hence ‘Umar (may Allaah be pleased with him) revived it, as it says in Saheeh al-Bukhaari and elsewhere. End quote. 

It says in al-Mawsoo’ah al-Fiqhiyyah (27/138): 

From the time of ‘Umar (may Allaah be pleased with him), the Rightly-Guided Caliphs and the Muslims regularly offered Taraweeh prayer in congregation. ‘Umar (may Allaah be pleased with him) is the one who united the people in offering the prayer behind a single imam. 

Asad ibn ‘Amr ibn Abi Yoosuf said: I asked Abu Haneefah about Taraweeh and what ‘Umar did. He said: Taraweeh is a confirmed Sunnah, and ‘Umar did not base his decision on speculation and he was not introducing bid’ah (an innovation). He did not enjoin it except because of what he knew from the Messenger of Allaah (peace and blessings of Allaah be upon him). ‘Umar introduced this and gathered the people behind Ubayy ibn Ka’b and he offered this prayer in congregation, at the time when the Sahaabah – the Muhaajireen and Ansaar – were still alive, and no one among them objected to that, rather they helped him and agreed with him, and also enjoined it. End quote. 

And Allaah knows best

 

Making Taraweeh prayer lengthy

 

If he missed something at the beginning of Taraweeh, how can he make it up?

Praise be to Allaah.

Firstly: 

If you miss ‘Isha’ and you arrive when the imam is praying Taraweeh, it is better for you to join him with the intention of praying ‘Isha’. When he says the salaam, you should complete your prayer and not pray alone or with another jamaa’ah (congregation), so that there will not be two jamaa’ahs at the same time, which may lead to distraction due to the intermingling of voices. 

Secondly: 

As for what you have missed of Taraweeh, if you wish you may do it, so you may pray two rak’ahs when the imam prays Witr, then pray what you missed, then pray Witr.  

What is meant by praying two rak’ahs when the imam prays Witr is that you do not say salaam with him when he ends his Witr, rather you should stand up and pray another rak’ah, then say the salaam. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If I join the people when they are praying Taraweeh and I have missed part of it, should I make up what I have missed after Witr or what should I do? 

He replied: Do not make up what you have missed after Witr, rather if you want to make up what you have missed, then pray two rak’ahs when the imam prays Witr, then offer the prayers you missed, then pray Witr. Here there is an issue to which attention should be drawn: If you arrive when the imam is praying Taraweeh and you did not pray ‘Isha’ yet, what should you do?  Should you pray ‘Isha’ on your own or join the imam in Taraweeh with the intention of praying ‘Isha’? 

The answer is that you should join the imam in Taraweeh with the intention of praying ‘Isha’. When the imam says salaam from Taraweeh, then stand up and make up the rest of ‘Isha’. Imam Ahmad (may Allaah have mercy on him) mentioned the exact same issue, and this was also the view favoured by Shaykh al-Islam Ibn Taymiyah, and this is the correct view, because the correct view is that it is permissible to offer an obligatory prayer in congregation behind an imam who is offering a naafil prayer, based on the evidence of the hadeeth of Mu’aadh ibn Jabal (may Allaah be pleased with him) who said that he used to pray ‘Isha’ with the Prophet (peace and blessings of Allaah be upon him), then he would go back to his people and lead them in offering that prayer – it was naafil for him and obligatory for them. End quote from al-Liqa’ al-Shahri. 

It is better for you to make it up in congregation if you can, but if that is not possible then there is nothing wrong with you making it up on your own. 

And Allaah knows best.

 

Is it essential for him to stay with the imam until the end of Taraweeh prayer in order to be rewarded?

Praise be to Allaah.

This view is undoubtedly incorrect. It is not permissible for anyone to attribute to Islam something that is not part of it. Allaah has forbidden us to speak of Him without knowledge, as He says (interpretation of the meaning): 

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al‑Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”

[al-A’raaf 7:33] 

Whoever stands with the imam until he has completed the prayer, it is equivalent to spending the whole night in prayer. 

It was narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imaam until he finishes, it is equivalent to spending the whole night in prayer.” 

Narrated by al-Tirmidhi, 806; Abu Dawood, 1375; al-Nasaa’i, 1605; Ibn Maajah, 1327. Classed as saheeh by al-Tirmidhi, Ibn Khuzaymah (3/337), Ibn Hibbaan (3/340) and al-Albaani in Irwa’ al-Ghaleel, 447. 

This reward (the reward of spending the whole night in prayer) is not attained by anyone except the one who stands with the imam for the whole prayer, until he completes it, as the Prophet (peace and blessings of Allaah be upon him) said. 

As for the one who prays as much as he can and then leaves before the imam has completed his prayer, only what he has prayed will be recorded for him, but it will not be recorded as if he spent the entire night in prayer. Allaah says (interpretation of the meaning): 

“So whosoever does good equal to the weight of an atom (or a small ant) shall see it.

8. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it”

[al-Zalzalah 99:7-8] 

Perhaps your imam wanted to say that but he expressed it incorrectly, or perhaps you did not really understand what he meant. 

And Allaah knows best.

 

Numbers of rak’ahs in Taraaweeh prayer

Praise be to Allaah.  

We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims. 

Shaykh Ibn ‘Uthaymeen  (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam: 

It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait. 

Al-Sharh al-Mumti’, 4/225 

Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’). 

Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners. 

This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course  the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah. 

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.  

Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying. 

We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct. 

The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning): 

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115] 

All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different. 

Al-Sharh al-Mumti’, 4/73-75 

With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’” 

Narrated by al-Bukhaari, 1909; Muslim, 738 

They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times. 

The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory. 

The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”

(Narrated by al-Bukhaari, 846; Muslim, 749) 

If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs. 

Al-Sarkhasi, who is one of the imams of the Hanafi school, said: 

It is twenty rak’ahs, apart from Witr, in our view. 

Al-Mabsoot, 2/145 

Ibn Qudaamah said: 

The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.

Al-Mughni, 1/457 

Al-Nawawi said: 

Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation. 

Al-Majmoo’, 4/31 

These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following: 

1-     They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.

2-     A greater number was narrated from many of the salaf. 

See al-Mughni, 2/604; al-Majmoo’, 4/32 

3-     The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs. 

The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:

If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is. 

Al-Ikhtiyaaraat, p. 64 

Al-Suyooti said: 

What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef). 

Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145 

So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.  

And Allaah knows best.

 

What was the number of rak’ahs in Taraweeh prayer at the time of ‘Umar ibn al-Khattab (may Allaah be pleased with him)?

Praise be to Allaah.

Firstly:

The report that ‘Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty rak’ahs came from four of the Taabi’een. These are their reports: 

1 – It was narrated that Saa’ib ibn Yazeed said: ‘Umar ibn al-Khattaab (may Allaah be pleased with him) gathered the people together in Ramadaan to be led by Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke. 

A number of narrators narrated it from al-Saa’ib, some of whom mentioned twenty rak’ahs or twenty-one or twenty-three. They were: 

Muhammad ibn Yoosuf, the son of the sister of al-Saa’ib, from al-Saa’ib, as was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/260) from the report of Dawood ibn Qays and others. 

Yazeed ibn Khusayfah. This was narrated by Ibn al-Majd in al-Musnad (1/413), and via him by al-Bayhaqi in al-Sunan (2/496). 

Al-Haarith ibn ‘Abd al-Rahmaan ibn Abi Dhubaab. This was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/261). 

These reports are saheeh reports narrated by trustworthy narrators from al-Saa’ib ibn Yazeed. They mention twenty rak’ahs at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). The extra amount mentioned – twenty-one or twenty-three, refers to Taraweeh plus Witr. 

2 – It was narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan. 

This was narrated from him by Maalik in al-Muwatta’ (1/115). Al-Nawawi said in al-Majmoo’ (4/33: It is mursal, because Yazeed ibn Rumaan did not live at the same time as ‘Umar. End quote. 

3 – It was narrated from Yahya ibn Sa’eed al-Qattaan that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) ordered a man to lead them in twenty rak’ahs of prayer. This was narrated by Ibn Abi Shaybah in al-Musannaaf (2/163) from Wakee’ from Maalik. But Yahya ibn Sa’eed did not live at the same time as ‘Umar. 

4 – It was narrated that ‘Abd al-‘Azeez ibn Rafee’ said: Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he would pray Witr with three rak’ahs. 

This was narrated by Ibn Abi Shaybah in al-Musannaf (2/163). 

From all these reports it is clear that twenty rak’ahs was the way that Taraweeh was usually done at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). A matter such as Taraweeh prayer is something that is well known among all people, and is transmitted from one generation to another. The report of Yazeed ibn Rumaan and Yahya al-Qattaan is to be taken into account even if they did not live at the same time as ‘Umar, because undoubtedly they learned it from a number of people who had been alive at the time of ‘Umar, and this is something that does not need and isnaad, rather all the people of Madeenah are its isnaad. 

Imam al-Tirmidhi (may Allaah have mercy on him) said in his Sunan (3/169): 

Most of the scholars are of the view that what is narrated from ‘Umar, ‘Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa’i. 

Al-Shaafa’i said: This is what I learned in our land, in Makkah they pray twenty rak’ahs. 

Ibn ‘Abd al-Barr said in al-Istidhkaar (2/69): 

Twenty rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah, al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority of scholars and it is the view of the Kufis, the Shaafa’is and most of the fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a time when the people prayed twenty-three rak’ahs including Witr. 

See that in Musannaf Ibn Abi Shaybah (2/163). 

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/112): 

It is proven that Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs in qiyaam in Ramadaan, and he used to pray Witr with three rak’ahs. Many scholars think that this is the Sunnah, because he established that among the Muhaajireen and Ansaar and no one objected to that. Others regarded it as mustahabb to pray thirty-nine rak’ahs, based on the fact that this was the practice of the people of Madeenah in the past. End quote. 

With regard to what it says in the report of Imam Maalik, Yahya al-Qattaan and others from Muhammad ibn Yoosuf from al-Saa’ib ibn Yazeed in al-Muwatta’ (1/115) and in Musannaf Ibn Abi Shaybah (2/162) “eleven rak’ahs” – this is to be understood as referring to what was done at first, then it was reduced after that, then ‘Umar increased the number to twenty to make the recitation in qiyaam easier for the people. 

Ibn ‘Abd al-Barr said in al-Istidhkaar (2/68): 

It may be understood as meaning that at first qiyaam at the time of ‘Umar was eleven rak’ahs, then he reduced the length of qiyaam for them and made it twenty-one rak’ahs, to make the recitation lighter for them and so that they would bow and prostrate more. But it seems most likely to me that the report about eleven rak’ahs is a mistake. And Allaah knows best. End quote. 

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113): 

When Ubayy ibn Ka’b led them in praying qiyaam in a single congregation, he could not make them stand for too long, so he increased the number of rak’ahs to make up for the long standing. So they doubled the number of rak’ahs. He used to pray eleven or thirteen rak’ahs of qiyaam al-layl, then it seems that after that the people of Madeenah found it difficult to stand for so long during the recitation, so they increased the number of rak’ahs until it reached thirty-nine. End quote. 

Secondly: 

Night prayers are broad in scope, and there is no set number. Whoever wants to pray eleven rak’ahs may do so, and whoever wants to pray more or less than that may do so. The same applies to Taraweeh prayers in Ramadaan. 

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113): 

One group said that it is proven in al-Saheeh from ‘Aa’ishah that the Prophet did not pray more than thirteen rak’ahs in Ramadaan or at any other time, and some people were uncertain about this report, because they thought that it contradicted the saheeh hadeeth and because of the practice of the Rightly-Guided Caliphs and the actions of the Muslims. 

But the correct view is that all of that is good, as was stated by Imam Ahmad (may Allaah have mercy on him). There is no set number of rak’ahs for qiyaam during Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) did not set a number. End quote. 

Shaykh Ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (11/322): 

It is proven that ‘Umar (may Allaah be pleased with him) told the one whom he appointed among the Sahaabah to pray eleven rak’ahs, and it is proven that they prayed twenty-three rak’ahs based on his command. This indicates that the matter is broad in scope and that the matter was flexible according to the Sahaabah. That is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “The night prayers are two by two.” End quote. 

And Allaah knows best.

 

Reading from the Mus-haf in Taraweeh prayer

Praise be to Allaah.

There is nothing wrong with reading from the Mus’haf in Taraweeh prayer. ‘Aa’ishah (may Allaah be pleased with her) had a slave who used to lead her in prayer in Ramadaan, reading from the Mus-haf. Narrated by al-Bukhaari in a mu’allaq report (1/245). 

Ibn Wahb said: Ibn Shihaab said: The best of us used to read from the Mus-haf during Ramadaan. Al-Mudawwanah, 1/224. 

Al-Nawawi said: If he reads from the Mus-haf that does not invalidate his prayer, whether he had memorized it or not. Rather he should do that if he has not memorized al-Faatihah, and if he turns the pages sometimes whilst praying that does not invalidate his prayer. … This is our view and the view of Maalik, Abu Yoosuf, Muhammad and Ahmad. End quote from al-Majmoo’, 4/27. 

Sahnoon said: Maalik said: There is nothing wrong with the imam leading the people (in prayer) whilst reading from the Mus-haf in Ramadaan and in naafil prayers. Ibn al-Qaasim said: That is makrooh in the case of obligatory prayers. Al-Mudawwanah, 1/224. 

With regard to those who object to that on the grounds that holding the Mus-haf and turning its pages constitute excessive movement, this is an invalid objection, because it is proven that the Prophet (peace and blessings of Allaah be upon him) led the people in prayer whilst he was holding Umaamah, his daughter’s daughter. Narrated by al-Bukhaari (494) and Muslim (543). Holding the Mus-haf whilst praying is not more serious than holding a small child whilst praying. 

Ruling on reading from the Mus-haf during prayer

And Allaah knows best.

 

A traveller prays ‘Isha’ behind a resident who is praying Taraweeh – should he shorten his prayer or offer it in full?

Praise be to Allaah.

The correct scholarly view is that he should say the salaam with the imam, because then he has followed the Sunnah by shortening his prayer, and he has not gone differ from the imam, because the imam prayed two rak’ahs. 

The traveller is only enjoined to offer the prayer in full with four rak’ahs if the imam is praying four rak’ahs, so that he will not be differing from him. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: I entered al-Masjid al-Haraam to pray ‘Isha’ and I found him praying Taraweeh. Should I pray Taraweeh with the intention of ‘Isha’, or should I pray ‘Isha’? 

He replied: If a person enters the mosque and the people are praying Taraweeh, and he has not prayed ‘Isha’ yet, then he should join them with the intention of praying ‘Isha’, then if he is travelling and he joined the imam in the first rak’ah, he can say the salaam with the imam, because the traveller prays two rak’ahs. If he is a resident, then when the imam says the salaam he should complete whatever he still has to do of the four rak’ahs. Someone may say: How can he offer an obligatory prayer behind someone who is offering a naafil prayer? But this happened at the time of the Prophet (peace and blessings of Allaah be upon him), as Mu’aadh ibn Jabal (may Allaah be pleased with him) used to pray ‘Isha’ with the Prophet (peace and blessings of Allaah be upon him), then he would go to his own people and lead them in the same prayer – it was naafil for him and obligatory for them. Even if there is someone with him, it is better for them not to be separate from the other Muslims; it is better for them to pray with the Muslims and intend their prayer to be the obligatory one. End quote from Liqa’ al-Baab il-Maftooh (30/117). 

And Allaah knows best.

 

Can women gather in the house of one of their number to offer Taraweeh prayer?

Praise be to Allaah.

Firstly:

It is permissible for women to gather to pray Taraweeh in the house of one of them, subject to the condition that there is no wanton display of adornments (tabarruj) involved in their going out, and that there is no danger of fitnah. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

There is nothing wrong with women attending Taraweeh prayers so long as there is no danger of fitnah, subject to the condition that they go out in a decorous manner, not making a wanton display of their adornments or wearing perfume. End quote. 

Majmoo’ Fataawa Ibn ‘Uthaymeen, 14, question no. 808. 

But it is better for each of them to pray on her own in her house, and in an inner part of the house. The Prophet (peace and blessings of Allaah be upon him) said that it is better for women to offer obligatory prayers in their houses than to pray in the mosque, so it is more apt that this should also apply to naafil prayers. 

It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “The best mosques for women are the innermost parts of their houses.” Narrated by Ahmad, 26002; classed as hasan by al-Albaani in Saheeh al-Targheeb, 341. 

Indeed it is better for a woman to pray in her home than to pray in congregation in al-Masjid al-Haraam (in Makkah) or in the Prophet’s Mosque behind the Prophet himself (peace and blessings of Allaah be upon him). 

It was narrated from Umm Humayd, the wife of Abu Humayd al-Saa’idi (may Allaah be pleased with them both) that she came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, I love to pray with you.” He said: “I know that you love to pray with me, but your praying in your room is better for you than your praying in your house, and your praying in your house is better for you than your praying in your courtyard, and your praying in your courtyard is better for you than your praying in the mosque of your people, and your praying in the mosque of your people is better for you than your praying in my mosque.” So she gave orders that a ‘mosque’ be built for her in the innermost and darkest part of her house, and she used to pray there until she met Allaah (i.e., died). 

Narrated by Ahmad, 26550; classed as saheeh by Ibn Khuzaymah, 1689; classed as hasan by al-Albaani in Saheeh al-Targheeb, 340. 

Imam Ibn Khuzaymah included this hadeeth in a chapter entitled: It is preferable for a woman to pray in her house rather than in her courtyard, and in the mosque of her people rather than in the Mosque of the Prophet (peace and blessings of Allaah be upon him), even though one prayer offered in the Mosque of the Prophet (peace and blessings of Allaah be upon him) is equivalent to one thousand prayers offered in any other mosque. This is the evidence that the words of the Prophet (peace and blessings of Allaah be upon him), “One prayer in this mosque of mine is better than a thousand prayers in any other mosque” refer only to men and not women.  

Al-Shaykh ‘Abd al-‘Azeem Abaadi (may Allaah have mercy on him)said: 

It is better for women to pray in their houses because then there is no danger of fitnah. This ruling is even more emphatic because of the wanton display (tabarruj) and adornment of women.

‘Awn al-Ma’bood, 2/193 

Secondly: 

If women gather together in one house in accordance with the conditions mentioned above, it is permissible for them to pray in congregation. The one who is leading them in prayer should stand in the middle of the (first) row, not out in front, and she should not lead men in prayer even if they are her mahrams. She should recite our loud just as men do in the prayers where reciting out loud is required, so long as no men except her mahrams can hear her voice. 

It was narrated that Umm Waraqah bint ‘Abd-Allaah ibn Nawfal al-Ansaariyyah asked the Prophet (peace and blessings of Allaah be upon him) for permission to appoint a muezzin in her house who would call her to prayer, and he told her to lead the people of her household in prayer. 

Narrated by Abu Dawood, 591; classed as hasan by Shaykh al-Albaani in Irwa’ al-Ghaleel, 493. 

And it was narrated from ‘Aa’ishah that she would give the call to prayer and lead other women in prayer, standing in the middle of the row. 

And ‘Aa’ishah led women in obligatory prayers, standing in the midst of them. 

And it was narrated that Hujayrah bint Haseen said: Umm Salamaah led us in prayer standing in the midst of the women. 

And it was narrated from Umm al-Hasan that she saw Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him), leading women in prayer, standing with them in their row. 

Shaykh al-Albaani (may Allaah have mercy on him) said, after narrating these reports: 

In conclusion, these reports are sound and may be acted upon, especially since they confirm the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men…” 

Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 153-155. 

Ibn Qudaamah (may Allaah have mercy on him) said: 

She should recite out loud in prayers where it is required to recite out loud, but if there are any men present, she should not recite out loud, unless they are her mahrams, in which case she may do so. 

Al-Mughni, 2/17 

And Allaah knows best