السلام عليكم ورحمه الله وبركاته
الله يعافيكم انا بحاجه الى حديث شريف باللغه الانجليزيه .. او بالعربيه (ان لم يتوفر )... عن فضل صلاه التراويح والقيام ... اارجال اولا وللنساء ...حيث ان المزكز الاسلامى في المدينه التى اقيم فيها يفتقر الى حضور المسلمين .
عاجل جزاكم الله خير
الغربه كربه @alghrbh_krbh
عضوة نشيطة
يلزم عليك تسجيل الدخول أولًا لكتابة تعليق.
tasneem
•
Qiyam Al-Layl*
Merits of Qiyam Al-Layl
Praising the characters of the devout believers, Allah Most High says: (As-Sajdah 32: 16)
Likewise, the Messenger of Allah (peace and blessings be upon him) is reported to have said, “It is highly recommended for you to observe Qiyam Al-Layl (night vigil Prayer), for it was the practice of your righteous predecessors. Qiyam Al-Layl brings us close to your Lord, atones for our sins, drives disease from the body, and puts a stop to transgression.” (Reported by Al-Bukhari and Muslim)
Jabir (may Allah be pleased with him) reported that he heard the Messenger of Allah (peace and blessings be upon him) saying, “There is an hour in the night, in which no Muslim servant will implore Allah for good in this world and the next without giving it to him, and that applies to every night.” (Reported by Muslim)
Measures That Help in Observing Qiyam Al-Layl:
The following measures will help you observe Qiyam Al-Layl
Have good intention and devotion to Allah
Be determined to perform Qiyam Al-Layl
Repent continually
Keep away from sins
Go to bed early
Take a nap if possible
Avoid overeating
Depend on Allah
Realize the merits of observing Qiyam Al-Layl
Degrees of Qiyam Al-Layl
There are various degrees of observing Qiyam Al-Layl, as follows:
First, praying the whole night as some of our early righteous Muslims were accustomed to doing.
Second, praying for half of the night. Here, one is recommended to sleep the first third and the last sixth of the night.
Third, praying for one third of the night. Here, one is recommended to sleep the first half and the last sixth of the night. Prophet Dawud (peace and blessings be upon him) used to observe Qiyam Al-Layl in this way. `Abdullah ibn `Amr ibn Al-`Aas (may Allah be pleased with him) reported: Allah’s Messenger (peace and blessings be upon him) told me, “The most beloved Prayer to Allah is that of Dawud and the most beloved fasts to Allah are those of Dawud. He used to sleep for half of the night and then pray for one-third of the night and again sleep for its sixth part and used to fast on alternate days.” (Reported by Al-Bukhari and Muslim)
Fourth, praying for one-sixth or one-fifth of the night. It is better to pray in the second half or the last sixth of the night.
Fifth, praying with no estimation of time. This involves either one of the following two ways of observing Qiyam Al-Layl:
1. Praying from the beginning of the night until sleep overcomes one; then one gets up to pray until sleep overcomes one, and so on. A group of the early righteous Muslims used to observe Qiyam Al-Layl in this way. Anas ibn Malik (may Allah be pleased with him) reported: sometimes Allah’s Messenger (peace and blessings be upon him) would not fast (for so many days) that we thought that he would not fast that month and he sometimes used to fast (for so many days) that we thought he would not leave fasting throughout that month, and (as regards his Prayer and sleep at night) if you wanted to see him praying at night, you could see him praying and if you wanted to see him sleeping, you could see him sleeping. (reported by Al-Bukhari and Muslim)
2. Sleeping at the beginning of the night, and then getting up to pray for the remaining part of the night. In this context, Sufyan Ath-Thawri said, “I sleep at the beginning of the night, and then get up to observe Qiyam Al-Layl in the remaining time of the night.”
Sixth, praying four or two rak`ahs in the night. The Prophet (peace and blessings be upon him) is reported to have said, “Pray in the night: pray four rak`ahs; pray two rak`ahs.”
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said, “Whoever wakes up at night and lets his wife do so in order to offer two rak`ahs, will be recorded amongst those who make much dhikr of Allah in that night.” (Reported by Abu Dawud)
Seventh, offering Prayer in the time between the Maghrib and `Isha’ Prayers.
When It Is Difficult to Perform Ablution at Night
Whoever finds it difficult to perform purification at night and to offer Prayer, should sit facing the qiblah and engage himself in making dhikr (remembrance of Allah) and du`aa’ (supplication). If, however, he is not able to sit, he is recommended to make dhikr while lying on his bed.
Whoever accustoms himself to offering Qiyam Al-Layl should beware of leaving it, for the Messenger of Allah (peace and blessings be upon him) said to `Abdullah ibn `Amr (may Allah be pleased with him), “O `Abdullah! Do not be like so-and-so who used to pray at night and then stopped doing it.
* Based on Ibn Qudamah Al-Maqdisi's Mukhtasar Minhaj Al-Qasidin (Mansourah, Egypt: Dar al-Manarah, 2002
Merits of Qiyam Al-Layl
Praising the characters of the devout believers, Allah Most High says: (As-Sajdah 32: 16)
Likewise, the Messenger of Allah (peace and blessings be upon him) is reported to have said, “It is highly recommended for you to observe Qiyam Al-Layl (night vigil Prayer), for it was the practice of your righteous predecessors. Qiyam Al-Layl brings us close to your Lord, atones for our sins, drives disease from the body, and puts a stop to transgression.” (Reported by Al-Bukhari and Muslim)
Jabir (may Allah be pleased with him) reported that he heard the Messenger of Allah (peace and blessings be upon him) saying, “There is an hour in the night, in which no Muslim servant will implore Allah for good in this world and the next without giving it to him, and that applies to every night.” (Reported by Muslim)
Measures That Help in Observing Qiyam Al-Layl:
The following measures will help you observe Qiyam Al-Layl
Have good intention and devotion to Allah
Be determined to perform Qiyam Al-Layl
Repent continually
Keep away from sins
Go to bed early
Take a nap if possible
Avoid overeating
Depend on Allah
Realize the merits of observing Qiyam Al-Layl
Degrees of Qiyam Al-Layl
There are various degrees of observing Qiyam Al-Layl, as follows:
First, praying the whole night as some of our early righteous Muslims were accustomed to doing.
Second, praying for half of the night. Here, one is recommended to sleep the first third and the last sixth of the night.
Third, praying for one third of the night. Here, one is recommended to sleep the first half and the last sixth of the night. Prophet Dawud (peace and blessings be upon him) used to observe Qiyam Al-Layl in this way. `Abdullah ibn `Amr ibn Al-`Aas (may Allah be pleased with him) reported: Allah’s Messenger (peace and blessings be upon him) told me, “The most beloved Prayer to Allah is that of Dawud and the most beloved fasts to Allah are those of Dawud. He used to sleep for half of the night and then pray for one-third of the night and again sleep for its sixth part and used to fast on alternate days.” (Reported by Al-Bukhari and Muslim)
Fourth, praying for one-sixth or one-fifth of the night. It is better to pray in the second half or the last sixth of the night.
Fifth, praying with no estimation of time. This involves either one of the following two ways of observing Qiyam Al-Layl:
1. Praying from the beginning of the night until sleep overcomes one; then one gets up to pray until sleep overcomes one, and so on. A group of the early righteous Muslims used to observe Qiyam Al-Layl in this way. Anas ibn Malik (may Allah be pleased with him) reported: sometimes Allah’s Messenger (peace and blessings be upon him) would not fast (for so many days) that we thought that he would not fast that month and he sometimes used to fast (for so many days) that we thought he would not leave fasting throughout that month, and (as regards his Prayer and sleep at night) if you wanted to see him praying at night, you could see him praying and if you wanted to see him sleeping, you could see him sleeping. (reported by Al-Bukhari and Muslim)
2. Sleeping at the beginning of the night, and then getting up to pray for the remaining part of the night. In this context, Sufyan Ath-Thawri said, “I sleep at the beginning of the night, and then get up to observe Qiyam Al-Layl in the remaining time of the night.”
Sixth, praying four or two rak`ahs in the night. The Prophet (peace and blessings be upon him) is reported to have said, “Pray in the night: pray four rak`ahs; pray two rak`ahs.”
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said, “Whoever wakes up at night and lets his wife do so in order to offer two rak`ahs, will be recorded amongst those who make much dhikr of Allah in that night.” (Reported by Abu Dawud)
Seventh, offering Prayer in the time between the Maghrib and `Isha’ Prayers.
When It Is Difficult to Perform Ablution at Night
Whoever finds it difficult to perform purification at night and to offer Prayer, should sit facing the qiblah and engage himself in making dhikr (remembrance of Allah) and du`aa’ (supplication). If, however, he is not able to sit, he is recommended to make dhikr while lying on his bed.
Whoever accustoms himself to offering Qiyam Al-Layl should beware of leaving it, for the Messenger of Allah (peace and blessings be upon him) said to `Abdullah ibn `Amr (may Allah be pleased with him), “O `Abdullah! Do not be like so-and-so who used to pray at night and then stopped doing it.
* Based on Ibn Qudamah Al-Maqdisi's Mukhtasar Minhaj Al-Qasidin (Mansourah, Egypt: Dar al-Manarah, 2002
tasneem
•
Establishing the night prayer during the nights of Ramadaan
It is established in the Shar'iah that this Salaah (Prayer) was offered in congregation by the Messenger of Allah (S).
Aa'isha said: "The Messenger of Allah (S) went out during the late part of the night and prayed in the masjid and some men prayed with him. The following day the people began to talk about it and then more people prayed (on the following night). Again the following morning the people began to talk about it, and on the third night many more people came out. The Messenger (S) Of Allah (T) came out, and they all prayed with him. On the fourth night the masjid was unable to hold the amount of people that came out, however, the Messenger (S) (did not come out). He (S) came out for the Fajr Salaat instead. After finishing the prayer he turned to the people and declared the Shahadah and said: "Your position was not hidden from me, but I was fearful that it would be made obligatory upon you and then you would become unable to continue establishing it."
The Messenger (S) of Allah (T) died and the affair relative to the Taraweeh salaah remained thus (i.e. it is recommended and it can be prayed in congregation). This is because the fear for it to become compulsory was removed after his (S) death. The rightly guided Caliph Umar Ibn al-Khattaab revived this Sunnah of having the prayer of Taraweeh in congregation.
Abd Ar-Rahman said: "I went out with 'Umar (R) to the masjid during one night of Ramadaan and the people were divided. You could see one person praying by himself while another would be praying and others would pray with him. 'Umar then said: "I see that if I bring together these people and make them all one congregation led by one person that would be better. He then decided to do this: so he gathered them and made Ubay Ibn Ka'b as their Imaam. Then I went out with him on another night and the people were praying behind their Imaam. Umar said: " What a good thing this is..".
The Number of Raka'at for the Taraweeh Salaat
There is difference among the scholars about the number of raka'at to be established for the Night Prayer of Ramadaan. However, the correct amount is established by what the Messenger (S) did i.e. eight raka'at and three raka'at for the Witr prayer.
Aa'isha said "Allah's Messenger (S) never exceeded eleven raka'at in Ramadaan or during other months (for the night prayer). .
There is no evidence to suggest that the Messenger (S) prayed both Tahajjud and the Taraaweeh prayer on those four nights (relying on the fact that the Tahajjud and Taraaweeh prayers are two different prayers). All the various names such as Tahajjud, Taraaweeh, Qiyaamul-Lail refer to the eight raka'ahs and three witr which the Messenger (S) used to prayer whether in Ramadaan or not as Aa'ishah has explained.
Jaabir Ibn 'Abdullah agreed with 'Aaeisha, he said: " When the Prophet prayed with the people one night during Ramadaan he prayed eight raka'at and then made Witr." .
When Umar enlivened this practice of having the Taraweeh prayer done in congregation under Ubay Ibn Ka'b, he had him pray eleven raka'at as was the practice of the Messenger (S). Sa'eed Ibn Yazeed said. "Umar lbn Al-Khataab ordered Ubay Ibn Ka'ab and Tameeman Ad Daarie to establish eleven raka'at with the people. The reciter used to recite hundreds of verses and we used to lean on our sticks because of their long standing, and we did not leave until the beginning of Fajr."
The above is the most authentic narration relative to the number of raka'at that Umar (R) had established. Any other narration relative to the number of rakaah (most of them are related to Umar) for the night prayer is weak. Furthermore they contradict what is firmly established from the Messenger of Allaah (S).
It is established in the Shar'iah that this Salaah (Prayer) was offered in congregation by the Messenger of Allah (S).
Aa'isha said: "The Messenger of Allah (S) went out during the late part of the night and prayed in the masjid and some men prayed with him. The following day the people began to talk about it and then more people prayed (on the following night). Again the following morning the people began to talk about it, and on the third night many more people came out. The Messenger (S) Of Allah (T) came out, and they all prayed with him. On the fourth night the masjid was unable to hold the amount of people that came out, however, the Messenger (S) (did not come out). He (S) came out for the Fajr Salaat instead. After finishing the prayer he turned to the people and declared the Shahadah and said: "Your position was not hidden from me, but I was fearful that it would be made obligatory upon you and then you would become unable to continue establishing it."
The Messenger (S) of Allah (T) died and the affair relative to the Taraweeh salaah remained thus (i.e. it is recommended and it can be prayed in congregation). This is because the fear for it to become compulsory was removed after his (S) death. The rightly guided Caliph Umar Ibn al-Khattaab revived this Sunnah of having the prayer of Taraweeh in congregation.
Abd Ar-Rahman said: "I went out with 'Umar (R) to the masjid during one night of Ramadaan and the people were divided. You could see one person praying by himself while another would be praying and others would pray with him. 'Umar then said: "I see that if I bring together these people and make them all one congregation led by one person that would be better. He then decided to do this: so he gathered them and made Ubay Ibn Ka'b as their Imaam. Then I went out with him on another night and the people were praying behind their Imaam. Umar said: " What a good thing this is..".
The Number of Raka'at for the Taraweeh Salaat
There is difference among the scholars about the number of raka'at to be established for the Night Prayer of Ramadaan. However, the correct amount is established by what the Messenger (S) did i.e. eight raka'at and three raka'at for the Witr prayer.
Aa'isha said "Allah's Messenger (S) never exceeded eleven raka'at in Ramadaan or during other months (for the night prayer). .
There is no evidence to suggest that the Messenger (S) prayed both Tahajjud and the Taraaweeh prayer on those four nights (relying on the fact that the Tahajjud and Taraaweeh prayers are two different prayers). All the various names such as Tahajjud, Taraaweeh, Qiyaamul-Lail refer to the eight raka'ahs and three witr which the Messenger (S) used to prayer whether in Ramadaan or not as Aa'ishah has explained.
Jaabir Ibn 'Abdullah agreed with 'Aaeisha, he said: " When the Prophet prayed with the people one night during Ramadaan he prayed eight raka'at and then made Witr." .
When Umar enlivened this practice of having the Taraweeh prayer done in congregation under Ubay Ibn Ka'b, he had him pray eleven raka'at as was the practice of the Messenger (S). Sa'eed Ibn Yazeed said. "Umar lbn Al-Khataab ordered Ubay Ibn Ka'ab and Tameeman Ad Daarie to establish eleven raka'at with the people. The reciter used to recite hundreds of verses and we used to lean on our sticks because of their long standing, and we did not leave until the beginning of Fajr."
The above is the most authentic narration relative to the number of raka'at that Umar (R) had established. Any other narration relative to the number of rakaah (most of them are related to Umar) for the night prayer is weak. Furthermore they contradict what is firmly established from the Messenger of Allaah (S).
tasneem
•
Tahajjud prayer is part of the Sunnah of the Prophet (peace and blessings of Allah be upon him) which Muslims should follow all the time; it’s not something confined to Ramadan.
In his famous work, Fiqh As-Sunnah, Sheikh Sayyid Sabiq, elaborates on the subject as follows:
“Tahajjud Prayer: Its excellence and merit, according to the Qur'an and Sunnah
Ordering His Messenger to perform Salatul Tahajjud, Allah Almighty says: “And some part of the night awake for prayer, a largess for thee. It may be that thy Lord will raise thee to a praised position.” (Al-Isra’: 79)
This order, although it was specifically directed to the Prophet, also refers to all Muslims, since the Prophet is a perfect example and guide for us in all matters.
Moreover, performing Tahajjud prayers regularly qualifies one as of the Righteous and earns one Allah's bounty and mercy. Allah says: "Lo! Those who keep from evil will dwell amid gardens and watersprings, taking that which their Lord gives them. For, lo, they were doers of good. They used to sleep but little of the night and before the dawning of each day would seek forgiveness.'' (Adh-Dhariyat:15-18)
In praising those who perform the late night prayers, Allah says: "The slaves of the Beneficent are they who walk upon the earth in humbleness, and when the ignorant address them, they say: 'Peace' and they who spend the night prostrating before their Lord and standing." (Al-Furqan: 63-64)
Next to these Qur’anic verses, there also exist a number of hadiths that reinforce the importance of Tahajjud:
`Abdullah ibn as-Salam reported: "When the Prophet (peace and blessings of Allah be upon him) came to Medinah, the people gathered around him and I was one of them. I looked at his face and understood that it was not the face of a liar. The first words I heard him say were: 'O people, spread the salutations, feed the people, keep the ties of kinship, and pray during the night while the others sleep and you will enter Paradise in peace."' This is related by al-Hakim, Ibn Majah, and at-Tirmizhi who considers it authentic and sound hadith.
Salman al-Farsi quoted the Prophet (peace and blessings of Allah be upon him) as saying: "Observe the night prayer, it was the practice of the righteous before you and it brings you closer to your Lord and it is penance for evil deeds and erases the sins and repels disease from the body."
Etiquettes of Tahajjud prayer
The following acts are recommended for one who wishes to perform the Tahajjud prayers:
1- Upon going to sleep, one should make the intention to perform the Tahajjud prayers. Abu ad-Darda' quoted the Prophet (peace and blessings of Allah be upon him) as saying: "Whoever goes to his bed with the intention of getting up and praying during the night, but, being overcome by sleep, fails to do that, he will have recorded for him what he has intended, and his sleep will be reckoned as a charity (an act of mercy) for him from his Lord." This is related by an-Nasa'i and ibn Majah through the authentic chain of narrators.
2- On waking up, one should wipe one's face, use a tooth brush, and look to the sky and make the supplication which has been reported from the Prophet (peace and blessings of Allah be upon him): "O Allah! There is no god but Thee, Glory be to Thee, I seek Thy forgiveness for my sins, and I ask for Your mercy. O Allah, increase my knowledge and let my heart not swerve after You have guided me, and bestow mercy upon me from Thyself. All praise be to Allah who has given us back life after our death and unto Him is the resurrection."
Then, one should recite the last ten verses of Surat Al `Imran starting with, “Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding.” Then one should say, "O Allah, to You belongs the praise. You are the Light of the heavens and the earth and what is therein. And to You belongs the praise. You are the truth and Your promise is true. Meeting with You is true; the Paradise is true, the Fire is true. The Prophets are true, and Muhammad is true and the Hour is true ! O Allah, to You have I submitted, in You have I believed, in You have I put my trust, to You have I turned, by You I argue and to You do I turn for my decisions. Forgive me of my former and latter sins, and those done in private and those done in public. You are Allah, there is no god besides Thee."
3- One should begin Tahajjud with two quick rak`ahs and then one may pray whatever one wishes after that. `A’ishah said: "When the Prophet prayed during the late-night, he would begin his prayers with two quick rak`ahs." Both of these reports are related by Muslim.
4- One should wake up one's family for Tahajjud. Abu Hurairah quoted the Prophet (peace and blessings be upon him), as saying: "May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses, sprinkles water on his face." The Prophet (peace and blessings of Allah be upon him) also said: "If a man wakes his wife and prays during the night or they pray two rak`ahs together, they will be recorded among those (men and women) who (constantly) make remembrance of Allah." This is related by Abu Dawud and others through an authentic chain of narrators.
5-If one gets sleepy while performing Tahajjud one should sleep. This is due to the hadith narrated by `A’ishah (may Allah be pleased with her) as she quoted Allah’s Messenger as saying: "When one of you gets up during the night for prayer and his Qur'anic recital gets mixed up to the extent that he does not know what he says, he should lie down." This is related by Muslim.
Recommended time for Tahajjud
Tahajjud may be performed in the early part of the night, the middle part of the night, or the latter part of the night, but after the obligatory salatul `Isha’ (Evening prayer).
While describing the Prophet’s way of performing prayer, Anas said: "If we wanted to see him praying during the night, we could see him praying. If we wanted to see him sleeping during the night, we could see him sleeping. And sometimes he would fast for so many days that we thought he would not leave fasting throughout that month. And sometimes he would not fast (for so many days) that we thought he would not fast during that month." This is related by Ahmad, al-Bukhari, and an-Nasa'i.
Commenting on this subject, Ibn Hajar says: "There was no specific time in which the Prophet (peace and blessings be upon him) would perform his late night prayer; but he used to do whatever was easiest for him."
Best time for Tahajjud
It is best to delay this prayer to the last third portion of the night. Abu Hurairah quoted that the Messenger of Allah, as saying: "Our Lord descends to the lowest heaven during the last third of the night, inquiring: 'Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?"'This is related by the group.
`Amr ibn Abasah reported that he heard the Prophet (peace and blessings be upon him) saying: "The closest that a slave comes to his Lord is during the middle of the latter portion of the night. If you can be among those who remember Allah, the Exalted One, at that time then do so."
The number of rak`ahs to be performed during Tahajjud
Tahajjud prayer does not entail a specific number of rak`ahs which must be performed nor is there any maximum limit which has to be performed. It would be fulfilled even if one just prayed one rak`ah of Witr after the `Isha’.
Samurah ibn Jundub said: "The Messenger of Allah ordered us to pray during the night, a little or a lot, and to make the last of the prayer the Witr prayer." This is related by at-Tabarani and al-Bazzar. Anas quoted Allah’s Messenger (peace and blessings be upon him), as saying: "Prayer in my mosque is equal to ten thousand prayers . And prayer in the Sacred Mosque is equivalent to one hundred thousand prayers . And prayer in the battlefield is equivalent to one million prayers . And what is more than all of that is two rak`ahs performed by a servant during the middle of the night." . This is reported by Abu ash-Shaikh, Ibn Hibban in his work ath-Thawab, and al-Munzhiri, in his book at-Targhib watTarhib, is silent about it.”
In his famous work, Fiqh As-Sunnah, Sheikh Sayyid Sabiq, elaborates on the subject as follows:
“Tahajjud Prayer: Its excellence and merit, according to the Qur'an and Sunnah
Ordering His Messenger to perform Salatul Tahajjud, Allah Almighty says: “And some part of the night awake for prayer, a largess for thee. It may be that thy Lord will raise thee to a praised position.” (Al-Isra’: 79)
This order, although it was specifically directed to the Prophet, also refers to all Muslims, since the Prophet is a perfect example and guide for us in all matters.
Moreover, performing Tahajjud prayers regularly qualifies one as of the Righteous and earns one Allah's bounty and mercy. Allah says: "Lo! Those who keep from evil will dwell amid gardens and watersprings, taking that which their Lord gives them. For, lo, they were doers of good. They used to sleep but little of the night and before the dawning of each day would seek forgiveness.'' (Adh-Dhariyat:15-18)
In praising those who perform the late night prayers, Allah says: "The slaves of the Beneficent are they who walk upon the earth in humbleness, and when the ignorant address them, they say: 'Peace' and they who spend the night prostrating before their Lord and standing." (Al-Furqan: 63-64)
Next to these Qur’anic verses, there also exist a number of hadiths that reinforce the importance of Tahajjud:
`Abdullah ibn as-Salam reported: "When the Prophet (peace and blessings of Allah be upon him) came to Medinah, the people gathered around him and I was one of them. I looked at his face and understood that it was not the face of a liar. The first words I heard him say were: 'O people, spread the salutations, feed the people, keep the ties of kinship, and pray during the night while the others sleep and you will enter Paradise in peace."' This is related by al-Hakim, Ibn Majah, and at-Tirmizhi who considers it authentic and sound hadith.
Salman al-Farsi quoted the Prophet (peace and blessings of Allah be upon him) as saying: "Observe the night prayer, it was the practice of the righteous before you and it brings you closer to your Lord and it is penance for evil deeds and erases the sins and repels disease from the body."
Etiquettes of Tahajjud prayer
The following acts are recommended for one who wishes to perform the Tahajjud prayers:
1- Upon going to sleep, one should make the intention to perform the Tahajjud prayers. Abu ad-Darda' quoted the Prophet (peace and blessings of Allah be upon him) as saying: "Whoever goes to his bed with the intention of getting up and praying during the night, but, being overcome by sleep, fails to do that, he will have recorded for him what he has intended, and his sleep will be reckoned as a charity (an act of mercy) for him from his Lord." This is related by an-Nasa'i and ibn Majah through the authentic chain of narrators.
2- On waking up, one should wipe one's face, use a tooth brush, and look to the sky and make the supplication which has been reported from the Prophet (peace and blessings of Allah be upon him): "O Allah! There is no god but Thee, Glory be to Thee, I seek Thy forgiveness for my sins, and I ask for Your mercy. O Allah, increase my knowledge and let my heart not swerve after You have guided me, and bestow mercy upon me from Thyself. All praise be to Allah who has given us back life after our death and unto Him is the resurrection."
Then, one should recite the last ten verses of Surat Al `Imran starting with, “Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding.” Then one should say, "O Allah, to You belongs the praise. You are the Light of the heavens and the earth and what is therein. And to You belongs the praise. You are the truth and Your promise is true. Meeting with You is true; the Paradise is true, the Fire is true. The Prophets are true, and Muhammad is true and the Hour is true ! O Allah, to You have I submitted, in You have I believed, in You have I put my trust, to You have I turned, by You I argue and to You do I turn for my decisions. Forgive me of my former and latter sins, and those done in private and those done in public. You are Allah, there is no god besides Thee."
3- One should begin Tahajjud with two quick rak`ahs and then one may pray whatever one wishes after that. `A’ishah said: "When the Prophet prayed during the late-night, he would begin his prayers with two quick rak`ahs." Both of these reports are related by Muslim.
4- One should wake up one's family for Tahajjud. Abu Hurairah quoted the Prophet (peace and blessings be upon him), as saying: "May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses, sprinkles water on his face." The Prophet (peace and blessings of Allah be upon him) also said: "If a man wakes his wife and prays during the night or they pray two rak`ahs together, they will be recorded among those (men and women) who (constantly) make remembrance of Allah." This is related by Abu Dawud and others through an authentic chain of narrators.
5-If one gets sleepy while performing Tahajjud one should sleep. This is due to the hadith narrated by `A’ishah (may Allah be pleased with her) as she quoted Allah’s Messenger as saying: "When one of you gets up during the night for prayer and his Qur'anic recital gets mixed up to the extent that he does not know what he says, he should lie down." This is related by Muslim.
Recommended time for Tahajjud
Tahajjud may be performed in the early part of the night, the middle part of the night, or the latter part of the night, but after the obligatory salatul `Isha’ (Evening prayer).
While describing the Prophet’s way of performing prayer, Anas said: "If we wanted to see him praying during the night, we could see him praying. If we wanted to see him sleeping during the night, we could see him sleeping. And sometimes he would fast for so many days that we thought he would not leave fasting throughout that month. And sometimes he would not fast (for so many days) that we thought he would not fast during that month." This is related by Ahmad, al-Bukhari, and an-Nasa'i.
Commenting on this subject, Ibn Hajar says: "There was no specific time in which the Prophet (peace and blessings be upon him) would perform his late night prayer; but he used to do whatever was easiest for him."
Best time for Tahajjud
It is best to delay this prayer to the last third portion of the night. Abu Hurairah quoted that the Messenger of Allah, as saying: "Our Lord descends to the lowest heaven during the last third of the night, inquiring: 'Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?"'This is related by the group.
`Amr ibn Abasah reported that he heard the Prophet (peace and blessings be upon him) saying: "The closest that a slave comes to his Lord is during the middle of the latter portion of the night. If you can be among those who remember Allah, the Exalted One, at that time then do so."
The number of rak`ahs to be performed during Tahajjud
Tahajjud prayer does not entail a specific number of rak`ahs which must be performed nor is there any maximum limit which has to be performed. It would be fulfilled even if one just prayed one rak`ah of Witr after the `Isha’.
Samurah ibn Jundub said: "The Messenger of Allah ordered us to pray during the night, a little or a lot, and to make the last of the prayer the Witr prayer." This is related by at-Tabarani and al-Bazzar. Anas quoted Allah’s Messenger (peace and blessings be upon him), as saying: "Prayer in my mosque is equal to ten thousand prayers . And prayer in the Sacred Mosque is equivalent to one hundred thousand prayers . And prayer in the battlefield is equivalent to one million prayers . And what is more than all of that is two rak`ahs performed by a servant during the middle of the night." . This is reported by Abu ash-Shaikh, Ibn Hibban in his work ath-Thawab, and al-Munzhiri, in his book at-Targhib watTarhib, is silent about it.”
tasneem
•
Qiyaam Ramadaan by Al-Albanee
Question :
What is the virtues of Qiyaam (prayer at night) during Ramadaan ?
Answer :
Praise be to Allaah.
Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to encourage us to pray at night in Ramadaan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadaan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allaah (peace and blessings of Allaah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allaah be pleased with him), until the beginning of the khilaafah of ‘Umar (may Allaah be pleased with him).”
‘Amr ibn Murrah al-Juhani said: “A man from Qudaa’ah came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah! What do you think if I testify that there is no god except Allaah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadaan), and pray at night in Ramadaan, and pay zakaah?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 – The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to “catch” it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 – According to the most correct opinion, it is the twenty-seventh night of Ramadaan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying – and it was said to him that ‘Abd-Allaah ibn Mas’ood said: ‘Whoever follows the Sunnah will ‘catch’ Laylat al-Qadr!’ – Ubayy (may Allaah be pleased with him) said: ‘May Allaah 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 Ramadaan – he was swearing without a doubt – and by Allaah, I do know which night it is. It is the night in which the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pray (qiyaam). 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.’”
In another report, this was attributed to the Prophet (peace and blessings of Allaah be upon him). (Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allaah be upon him) did himself and explained its virtues. Abu Dharr (may Allaah be pleased with him) said: “We fasted Ramadaan with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when 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 qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allaah, I wish that you had continued until the end of the night.’ He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah?’ he said, ‘Suhoor. Then he did not lead us in qiyaam for the rest of the month.’” (Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allaah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allaah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of ‘Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allaah be upon him), that fear was no longer a factor, because Allaah had completed the religion. The reason for not praying qiyaam in congregation during Ramadaan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So ‘Umar (may Allaah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when ‘Umar (may Allaah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. ‘Arfajah al-Thaqafi said: “ ‘Ali ibn Abi Taalib (may Allaah be pleased with him) used to command the people to pray during the night in Ramadaan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 – The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah (peace and blessings of Allaah be upon him), because he never did more than that in his life. ‘Aa’ishah (may Allaah be pleased with her) was asked about how he prayed in Ramadaan. She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.” (Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allaah be upon him) did this and spoke about it.
With regard to him doing it: ‘Aa’ishah (may Allaah be pleased with her) was asked how many rak’ahs the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in witr? 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.” (Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Qur’aan in qiyaam
9 – As regards reciting from the Qur’aan during qiyaam, whether in Ramadaan or at other times, the Prophet (peace and blessings of Allaah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary, sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of ‘Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: “…and reads two hundred aayaat, will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allaah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allaah be upon him), in one rak’ah he recited al-Baqarah, al-Nisa’ and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when ‘Umar (may Allaah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rak’ahs in Ramadaan, Ubayy used to recite aayaat 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 Fajr.
It is also reported in a saheeh account that ‘Umar called the readers during Ramadaan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, is a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, 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 qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allaah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allaah be upon him) said: “If any of you leads the people in prayer, 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.”
The timing of qiyaam
10 – The time for praying qiyaam is from after ‘Isha until Fajr, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha’ and Salaat al-Fajr.”
11 – Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed , and that is better.”
12 – If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of ‘Umar (may Allaah be pleased with him). ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: “I went out with ‘Umar ibn al-Khattaab to the mosque one night during Ramadaan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allaah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and ‘Umar said, ‘What a good innovation this is. What they sleep and miss – meaning the latter part of the night – is better than what they are doing,’ – the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “‘Abd-Allaah used to lead us in prayer in Ramadaan, and he used to finish at night.”
13 – The Prophet (peace and blessings of Allaah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allaah knows best.
Recitation during three rak’ahs of witr
14 – It is Sunnah to recite Sabbih bi ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allaahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) once recited one hundred aayaat of Soorat al-Nisa’ in one rak’ah of witr.
Du’aa’ al-Qunoot
15 – A person may also humble himself before Allaah by reciting the du’aa’ which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk (O Allaah, 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).”
Sometimes one may send blessings on the Prophet (peace and blessings of Allaah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 – There is nothing wrong with reciting Qunoot after rukoo’, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allaah be upon him) or praying for the Muslims in the second half of Ramadaan, because it is proven that the imaam used to do this at the time of ‘Umar (may Allaah be pleased with him). At the end of the hadeeth of ‘Abd al-Rahmaan ibn ‘Ubayd al-Qaari mentioned above, it says: “… They used to curse the kuffaar in the middle, saying, ‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq (O Allaah, destroy the kuffaar 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 send blessings on the Prophet (peace and blessings of Allaah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say: “Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq (O Allaah, 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.” Then he would say “Allaahu akbar” and go down in sujood.
What should be said at the end of witr
17 – It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik (O Allaah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself.”
18 – When he gave salaam at the end of witr, he said: “Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 – A person may pray two rak’ahs after witr if he wishes, because it is proven that the Prophet (peace and blessings of Allaah be upon him) did this. Indeed, he said, “This travelling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 – It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuha’l-kaafiroon in these two rak’ahs.
From Qiyaam Ramadaan by al-Albaani (www.islam-qa.com)
Question :
What is the virtues of Qiyaam (prayer at night) during Ramadaan ?
Answer :
Praise be to Allaah.
Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to encourage us to pray at night in Ramadaan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadaan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allaah (peace and blessings of Allaah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allaah be pleased with him), until the beginning of the khilaafah of ‘Umar (may Allaah be pleased with him).”
‘Amr ibn Murrah al-Juhani said: “A man from Qudaa’ah came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah! What do you think if I testify that there is no god except Allaah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadaan), and pray at night in Ramadaan, and pay zakaah?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 – The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to “catch” it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 – According to the most correct opinion, it is the twenty-seventh night of Ramadaan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying – and it was said to him that ‘Abd-Allaah ibn Mas’ood said: ‘Whoever follows the Sunnah will ‘catch’ Laylat al-Qadr!’ – Ubayy (may Allaah be pleased with him) said: ‘May Allaah 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 Ramadaan – he was swearing without a doubt – and by Allaah, I do know which night it is. It is the night in which the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pray (qiyaam). 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.’”
In another report, this was attributed to the Prophet (peace and blessings of Allaah be upon him). (Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allaah be upon him) did himself and explained its virtues. Abu Dharr (may Allaah be pleased with him) said: “We fasted Ramadaan with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when 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 qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allaah, I wish that you had continued until the end of the night.’ He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah?’ he said, ‘Suhoor. Then he did not lead us in qiyaam for the rest of the month.’” (Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allaah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allaah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of ‘Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allaah be upon him), that fear was no longer a factor, because Allaah had completed the religion. The reason for not praying qiyaam in congregation during Ramadaan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So ‘Umar (may Allaah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when ‘Umar (may Allaah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. ‘Arfajah al-Thaqafi said: “ ‘Ali ibn Abi Taalib (may Allaah be pleased with him) used to command the people to pray during the night in Ramadaan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 – The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah (peace and blessings of Allaah be upon him), because he never did more than that in his life. ‘Aa’ishah (may Allaah be pleased with her) was asked about how he prayed in Ramadaan. She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.” (Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allaah be upon him) did this and spoke about it.
With regard to him doing it: ‘Aa’ishah (may Allaah be pleased with her) was asked how many rak’ahs the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in witr? 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.” (Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Qur’aan in qiyaam
9 – As regards reciting from the Qur’aan during qiyaam, whether in Ramadaan or at other times, the Prophet (peace and blessings of Allaah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary, sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of ‘Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: “…and reads two hundred aayaat, will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allaah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allaah be upon him), in one rak’ah he recited al-Baqarah, al-Nisa’ and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when ‘Umar (may Allaah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rak’ahs in Ramadaan, Ubayy used to recite aayaat 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 Fajr.
It is also reported in a saheeh account that ‘Umar called the readers during Ramadaan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, is a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, 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 qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allaah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allaah be upon him) said: “If any of you leads the people in prayer, 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.”
The timing of qiyaam
10 – The time for praying qiyaam is from after ‘Isha until Fajr, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha’ and Salaat al-Fajr.”
11 – Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed , and that is better.”
12 – If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of ‘Umar (may Allaah be pleased with him). ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: “I went out with ‘Umar ibn al-Khattaab to the mosque one night during Ramadaan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allaah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and ‘Umar said, ‘What a good innovation this is. What they sleep and miss – meaning the latter part of the night – is better than what they are doing,’ – the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “‘Abd-Allaah used to lead us in prayer in Ramadaan, and he used to finish at night.”
13 – The Prophet (peace and blessings of Allaah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allaah knows best.
Recitation during three rak’ahs of witr
14 – It is Sunnah to recite Sabbih bi ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allaahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) once recited one hundred aayaat of Soorat al-Nisa’ in one rak’ah of witr.
Du’aa’ al-Qunoot
15 – A person may also humble himself before Allaah by reciting the du’aa’ which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk (O Allaah, 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).”
Sometimes one may send blessings on the Prophet (peace and blessings of Allaah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 – There is nothing wrong with reciting Qunoot after rukoo’, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allaah be upon him) or praying for the Muslims in the second half of Ramadaan, because it is proven that the imaam used to do this at the time of ‘Umar (may Allaah be pleased with him). At the end of the hadeeth of ‘Abd al-Rahmaan ibn ‘Ubayd al-Qaari mentioned above, it says: “… They used to curse the kuffaar in the middle, saying, ‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq (O Allaah, destroy the kuffaar 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 send blessings on the Prophet (peace and blessings of Allaah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say: “Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq (O Allaah, 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.” Then he would say “Allaahu akbar” and go down in sujood.
What should be said at the end of witr
17 – It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik (O Allaah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself.”
18 – When he gave salaam at the end of witr, he said: “Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 – A person may pray two rak’ahs after witr if he wishes, because it is proven that the Prophet (peace and blessings of Allaah be upon him) did this. Indeed, he said, “This travelling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 – It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuha’l-kaafiroon in these two rak’ahs.
From Qiyaam Ramadaan by al-Albaani (www.islam-qa.com)
الصفحة الأخيرة
Qiyaam' means 'standing' and 'Qiyaam al-Layl' means 'standing in night.' In the Islamic terminology, both terms refer to, 'the voluntary night prayer, whose time extends from after Isha prayer until dawn.' Other common names for Qiyaam al-Layl are, Salaat ul-Layl (the night prayer), Tahajjud (from hajada meaning remained awake at night), Witr (odd-numbered this term is also used to refer to the last one or three Raka'ah of Qiyaam) and Taraweeh (resting).
A widespread misconception is that Tahajjud is a different night prayer than Qiyaam or Taraweeh. It is important to clarify this misunderstanding and to make clear that there is only one nafl night prayer known by different names. Even though the term Taraweeh is more commonly used to describe the night prayer in Ramadan, it is not different from Tahajjud. Thus, the practice of praying Taraweeh in the earlier part of the night and Tahajjud in the later part should be stopped.
The Excellence of Qiyaam al-Layl
Numerous Ahaadeeth and Qur'aanic verses mention the excellence of Qiyaam al-Layl and the merit of those who perform it regularly. Umm al-Mumineen, Aa'ishah (radhi allahu anha) reported that the Prophet (sallallahu alaihi wa-sallam) said: "The most beloved deeds to Allah are the most constant, even if they were little." and she said in another narration: "Do not ever stop praying Qiyaam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting." He (sallallahu alaihi wa-sallam) said: "You should pray Qiyaam al-Layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body."
Narrated Mu'adh Ibn Jabal (radhi allahu anhu): 'The Prophet (sallallahu alaihi wa-sallam) said to him: "May I show you the gates of goodness?' (they are), "(a) Fasting is screen from Hell, (b) As-Sadaqah extinguishes the sins, as water extinguishes fire, (c) Standing in Salaat (prayer) by a slave of Allah during the last third part of a night." Then the Prophet (sallallahu alaihi wa-sallam) recited the verse: "Their (believer's) sides forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them."'
Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: "The best of prayer after those prescribed (i.e. obligatory prayer) is that in the depth of night."
Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: "May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face."
Abdullah Ibn Bashr (radhi allahu anhu) reported Allah's Messenger (sallallahu alaihi wa-sallam) saying: "Whoever prays Qiyaam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyaam reciting one hundred verses, he will be recorded among the devout. And whoever prays Qiyaam reciting one thousand verses, he will be recorded among those with a multitude of good deeds."