Allah (S.W.T) has legislated different forms of worship so that we do not continuously perform only one which would lead us to get tired of it, and as a consequence, halt performing that kind of worship.
¤ Allah (S.W.T) made certain forms of worship obligatory that we may not fall short of performing. He (S.W.T) also prescribed the recommended acts of worship that would increase the rewards. In a Qudsi hadith reported by Imam Bukhari, The Prophet (saws) said: "Allah (S.W.T.) said:' My servant draws not near to Me with any thing more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing, with which he sees his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it."
¤ The prayer is one of these forms. Allah (S.W.T) prescribed upon us five in a day and a night. Five to perform, and fifty in rewards in the scale on the Day of Judgment. Allah (S.W.T) recommended us to increase our non-obligatory prayers so that they can make up for the less perfect obligatory prayer. In an authentic hadith reported by Imam At-Tirmithi, Abu-Dawud, An-Nisai and others that the Prophet Muhammad said: "The first of his actions for which a servant of Allah will be held accountable on The Day Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded; and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (S.W.T) will say: see if my servant has any voluntarily prayers with which may complete that which was defective in his obligatory prayers. Then the rest of his religious duties will be judged in like fashion."
¤ From the recommended prayers that accompany the obligatory ones are: the two Rak’ahs before Fajr, four before Thuhr, two after it, two after Al-Maghrib, and two after Al’isha’.
¤ And from the recommended ones are special ones that are greatest after the obligatory prayers. This is the night prayer. Imam Muslim reported that the prophet (saws) said: "The best prayer after the obligatory is the night prayer."
¤ From the night prayer is the Witr prayer which is an emphatic Sunnah according to the opinion of the major scholars and obligatory according to Imam Abu Hanifah. The least Witr prayer is one Rak’ah and eleven Rak’ah is the most it can get. All this is evidenced from the sayings and actions of the prophet (saws).
¤ The night prayer in Ramadan has a special consideration different from any other time of the year. Imams Bukhari and Muslim reported that the Prophet Muhammad (saws) said: "Whoever offers optional prayers (like Taraweeh prayers) throughout the nights of Ramadan, believing in Allah and seeking His rewards, will have his previous sins forgiven."
¤ Qi-yam of the nights of Ramadan includes the early as well as the late night. So, the Taraweeh is considered from the Qi-yam of Ramadan so we should perform it. It was called Taraweeh because the Companions of the prophet and the successors to the Companions used to make a lengthy standing in them and they would take rest after offering every four Rak'ah. This is how these came to be named Taraweeh (Rest prayer). (Four Rak'ah are called Tarweehah).
¤ The prophet (saws) was the first who made praying the Taraweeh in congregation Sunnah (recommended), and then he left it fearing that it may become obligatory upon his Ummah. Imams Bukhari and Muslim have reported that A’eeshah (R.A.) said that the prophet (saws) prayed once in the Masjid in one of the night of Ramadan. People joined him, and then more people joined him in the next night. Then more people waited for the prophet (saws) in the third and the fourth (night), but the prophet (saws) did not come out to them. In the next morning, the prophet (saws) said: "I have seen what you did, nothing had prevented me from coming out to you except that I feared that it may become obligatory upon you."
¤ Then, during the rule of Umar Ibn Al-Hkattab (R.A.), he saw the companions praying in the Masjid individually, or in different congregation so he ordered them to prayer behind one Imam. During his caliphate, In an authentic narration reported by Imam Malik "Umar (R.A.) ordered Ubayy bin K'ab and Tamim Ad-Dari (R.A.) to offer them in congregation. He enjoined them to offer eight Rak'ah Tarawih and three Rak'ah witr. This practice has been going on ever since."
¤ The scholars have different opinions about the number of Rak’ahs of Taraweeh prayer along with the Witr. Some said: forty-one Rak’ahs, some said: thirty-nine, some said: twenty-nine, some said: twenty-three, some said: nineteen, some said: thirteen, and some said: eleven. The strongest opinions are those who said: eleven according to Imams Bukhari and Muslim that A’eeshah (R.A.) was asked about the night prayer of the prophet (saws) in Ramadan, she replied: "He did not pray it more than eleven Rak’ahs." Also Imam Bukhari reported that A’eeshah (R.A.) said: "The prophet used to offer thirteen Ruk'at of the night prayer and that included the Witr and two Ruk' at Sunnah of the Fajir prayer." Also Imam Bukhari reported that Ibn' Abbas (R.A.) said: "The Salat (prayer) of the prophet used to be of thirteen Rak'at, i.e. of the night prayer". Which included the Witr and two Ruk'at Sunnah of the fajir prayer.
¤ The early Muslims from the used to pray the Taraweeh prayer. Assae’eb bin Yazeed said: "The Imam used to read hundreds of verses and we used to use the staff to help us stand up from the lengthy standing." This is contrary to what many Muslim do these days. The people today pray the Taraweeh with great speed so that the recitation is almost not understood. So we should be really cautious.
¤ Since Ramadan is coming soon, we should prepare ourselves for it. We should prepare ourselves to pray the Taraweeh in the Masjid in congregation with the Imam and not to leave until the Imam has finished it and finished the Witr prayer so that we all gain the rewards of praying the whole night. The prophet (saws) said: "Whoever prays with the Imam until he leaves, it is considered as Qi-yam of one night."
¤ The scholars have a consensus that women are allowed to come to pray the Taraweeh in the Masjid with men if they are wearing the Hijab, and men should not prevent the women from coming to the Masjid. Imams Bukhari and Muslim reported that the Prophet Muhammad (saws) said: "Do not prevent women from coming to the Massajid."
¤ It is a must that women should have a designated place in the Masjid in the back of it like it was during the life of the prophet (saws) and that they start with the last row unlike men. Imam Muslim reported that the Prophet Muhammad (saws) said: "The best of the men's rows [In salat (prayer)] is the first row and the worst row is the last; but the best of the women's row is the last row and the worst of their rows is the first."
¤ For those women who come to the Masjid for the congregation prayer, they should leave the Masjid as soon as the Imam makes Tasleem, or they should have special doors for them to leave the Masjid from so that they would not mingle with men. Imam Bukhari reported that Umu Salamah (R.A.) said: "When the prophet (saws) used to make Tasleem, the women got up and left while the prophet (saws) remained shortly in his place before he got up. She said: this is (Allah knows best) because the prophet (saws) wanted the women to leave before the men can catch up with them."
What is the relative merit during Ramadan of taraweeh in congregation right after Isha as opposed to tahajjud alone right before time for Fajr?
Assalamu'alaikum.
In Ramadhan you can perform salah taraweeh, then tahajjud (after sleep). In other months you cannot perform salah taraweeh, but only tahajuud. So, in Ramadhan you have a chance to get more reward.
However, if you perform salah taraweeh and tahajjud in one night, you cannot perform witr twice. Just once.
There are two alternatives.
First. Perform salah taraweeh in congregation behind imam, including salah witr. Then when you perform salah tahajjud you do it without witr.
Second. Perform salah taraweeh in congregation behind imam, including salah witr. However, when imam say salam in the end of salah witr, you stand up, and add one raka'ah. Then you perform salah tahajjud with witr.
Yes it would be far better and much more reward to sleep first and then wake up a little earlier for Suhur in order to pray Tahajjud and then Witr afterwards. This is also the best time for dua. If not then one can pray tahajjud and witr before sleeping.
If not then one can pray tahajjud and witr before sleeping.
Assalamu'alaikum, brother Hamza.
Can we pray tahajjud without sleeping before?. My Islamic teachers told me that if I want to pray tahajjud, I must sleep before, then awake, although they did not say haram to pray tahajjud without sleeping before.
Can we pray tahajjud without sleeping before?. My Islamic teachers told me that if I want to pray tahajjud, I must sleep before, then awake, although they did not say haram to pray tahajjud without sleeping before.
Wa Alaikum Asalaam,
It is far better and more rewarding to pray Tahajjud after having slept but it is not obligatory to have to sleep before praying and therefore the majority of scholars have stated that there is nothing wrong with praying Tahajjud before sleeping if one knows one cannot wake up for Tahajjud in the third portion of the night.
So it is better Tahajjud before sleeping than not to pray it at all, even 2 Raka'a's would suffice. But it is immensly rewarding for a Muslim to gain the habit of sleeping for a while and then awakening to pray Tahajjud in the latter part of the night when others are asleep and begging, crying and asking of thir lord for such a habit would gain one the top ranks of Jannah and extra closeness to Allah.
Ramadan is the best time to gain such a habit as the time for Suhur is also the time for Tahajjud and so if we are to awaken for Suhur for the next 30 days then we will be in the habit of awakening at the right time for Tahajjud and so get used to awakening at such a time meaning we can gain this habit in the blessed month.
May Allah enable us to awaken for Tahajjud every night so that we may get closer to Allah. Ameen
Are sunnah salah best offered in the masjid or at home?
It is more rewarding to pray the Sunnah and Nawafil Salaah at home just like it is more rewarding for men to pray the Fard Salaah with congregation. The best Sunnah and Nawafil prayers are prayed at home in secret as oppose to in public. Also one should pray voluntary prayers at home so as to illuminate ones home so that it is not like a graveyard devoid of light and blessings.
Yes it would be far better and much more reward to sleep first and then wake up a little earlier for Suhur in order to pray Tahajjud and then Witr afterwards. This is also the best time for dua. If not then one can pray tahajjud and witr before sleeping.
And Allah knows best in all matters
Jazak Allahu khayran, what you wrote was very helpful. Regarding dua, I know very little Arabic. Can I make my du'a in English according to my personal desires and needs while I am in sujud?
Jazak Allahu khayran, what you wrote was very helpful. Regarding dua, I know very little Arabic. Can I make my du'a in English according to my personal desires and needs while I am in sujud?
Yes of course that would be far better as that way one can express ones emotions in the best way possible and ask of Allah as well as beg of him for mercy and forgiveness. One should also praise Allah using his beautiful names throughout the Dua as well as send peace and blessings upon the Prophet (Salallahu Alaihi Wasallam).
There are two masjid near my home, one in the north, one in the east. Masjid in the north always held taraweeh in 8 raka'ah, while masjid in the east always held taraweeh in 20 raka'ah.
Last ramadhan. After few days, many of jama'ah in north masjid moved to east masjid, because 8 raka'ah taraweeh in north masjid spent longer time than 20 raka'ah in east masjid. There were long pause between two raka'ah to next two raka'ah. Really pause which Imam so busy with himself, not giving khutbah or dhikr in congregation.
However, those moving jama'ah did salah taraweeh behind imam only 8 raka'ah. Then they back to their homes, or wait until Imam finished 20th raka'ah then joined in witr.
Brother, what you will say about this situation? probably it would happen again this year.
There are two masjid near my home, one in the north, one in the east. Masjid in the north always held taraweeh in 8 raka'ah, while masjid in the east always held taraweeh in 20 raka'ah.
Last ramadhan. After few days, many of jama'ah in north masjid moved to east masjid, because 8 raka'ah taraweeh in north masjid spent longer time than 20 raka'ah in east masjid. There were long pause between two raka'ah to next two raka'ah. Really pause which Imam so busy with himself, not giving khutbah or dhikr in congregation.
However, those moving jama'ah did salah taraweeh behind imam only 8 raka'ah. Then they back to their homes, or wait until Imam finished 20th raka'ah then joined in witr.
Brother, what you will say about this situation? probably it would happen again this year.
There is a difference of opinion regarding whether Tarawee is 8 raka'ah or 20. So this is an issue you should research both sides on and also consult with a reliable and experienced scholar of whom you trust. Read the following resources which will give you both sides of the coin on this matter:
Is Tarawee 8 or 20 Raka'ah: - Very detailed scholarly analysis into the matter of whether Tarawee is 8 or 20 Raka'ah
As Shaikh Uthaymeen states regarding this matter:
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.
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.
So let us accept the differences of opinion and be tolerant and not let fiqhi differences disunite us.
Last edited by Hamza Asadullah; 07-19-2012 at 05:41 AM.
Alhamdulillah, Muslims in my place are very tolerant to diversity, as long as differences which can be tolerated like number of raka'ah in taraweeh.
It's common in my place if a Muslim perform taraweeh in 8 raka'ah tonight, and perform 20 raka'ah in another masjid next night. Even there are Muslims who did "taraweeh safari", salah taraweeh in different masjid each night. They always follow the Imam, no matter how raka'ah.
I just wonder about those moving jama'ah. They did not move to masjid that held taraweeh in 8 raka'ah too, but to masjid that held taraweeh in 20 raka'ah, but they left Imam after 8 raka'ah.
However, like I've said, Muslims in my place are very tolerant to diversity. So, this was not became something that disturb the brotherhood among Muslims.
Alhamdulillah, Muslims in my place are very tolerant to diversity, as long as differences which can be tolerated like number of raka'ah in taraweeh.
It's common in my place if a Muslim perform taraweeh in 8 raka'ah tonight, and perform 20 raka'ah in another masjid next night. Even there are Muslims who did "taraweeh safari", salah taraweeh in different masjid each night. They always follow the Imam, no matter how raka'ah.
I just wonder about those moving jama'ah. They did not move to masjid that held taraweeh in 8 raka'ah too, but to masjid that held taraweeh in 20 raka'ah, but they left Imam after 8 raka'ah.
However, like I've said, Muslims in my place are very tolerant to diversity. So, this was not became something that disturb the brotherhood among Muslims.
It is good that there is tolerance to difference of opinions regarding such matters over where you are. Regarding those who pray and do not finish with the Imaam:
Abu Dharr (Ra) said: The Prophet (Sallallahu Alaihi Wasallam) 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.” (Tirmidhi)
Sheikh Uthaymeen has also confirmed this that the person praying should complete his prayer when the Imaam has finished in order to gain the whole reward of what is mentioned in the hadith above. So those who pray behind an imaam should pray until the Imaam finishes in order to gain the whole reward of having spent the whole night in prayer as stated in the hadith above.
Verses in the Qur’aan where we should perform Sujood al-Tilaawah
Praise be to Allaah.
There are fifteen places in the Qur’aan where we should perform sajdat al-tilaawah (prostration of recitation) when reciting them. It was reported from ‘Amr ibn al-‘Aas that the Messenger of Allaah (peace and blessings of Allaah be upon him) recited to him fifteen verses in the Qur’aan where one should prostrate, three of which are in al-Mufassal and two in Soorat al-Hajj. It was reported by Abu Dawood, Ibn Maajah, al-Haakim and al-Daaraqutni, and classed as hasan by al-Mundhiri and al-Nawawi. The fifteen aayat are (interpretation of the meanings):
1 - “Surely those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him.”
[al-A’raaf 7:206]
2 - “And unto Allaah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons.”
[al-Ra’d 13:15]
3 – “And to Allaah prostrate all that is in the heavens and all that is in the earth, of the live moving creatures and the angels, and they are not proud [i.e., they worship their Lord (Allaah) with humility].”
[al-Nahl 16:49]
4 – “Say (O Muhammad): ‘Believe in it (the Qur’aan) or do not believe (in it). Verily! Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration.”
[al-Isra’ 17:107]
5 – “… When the Verses of the Most Beneficent (Allaah) were recited unto them, they fell down prostrating and weeping.”
[Maryam 19:58]
6 – “See you not that to Allaah prostrates whoever is in the heavens and whoever is one the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and al-dawaab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified. And whomsoever Allaah disgraces, none can honour him. Verily! Allaah does what He wills.”
[al-Hajj 22:18]
7 – “O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful.”
[al-Hajj 22:77]
8 – “And when it is said to them: ‘Prostrate to the Most Beneficent (Allaah)!’ They say, ‘And what is the Most Beneficent? Shall we fall down in prostration to that which you (O Muhammad) command us?’ And it increases in them only aversion.”
[al-Furqaan 25:60]
9 – “[As Shaytaan has barred them from Allaah’s Way] so that they do not worship (prostrate before) Allaah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal.”
[al-Naml 27:25]
10 – “Only those believe in Our aayaat (verses, signs, etc.) who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.”
[al-Sajdah 32:15]
11 – “… And Dawood guessed that We had tried him and he sought forgiveness of his Lord, and he fell down prostrate and turned (to Allaah) in repentance.”
[Saad 38:24]
12 – “And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Him Who created them, if you (really) worship Him.”
[Fussilat 41:37]
13 – “So fall down in prostration to Allaah, and worship Him (Alone).”
[al-Najm 53:62]
14 – “And when the Qur’aan is recited to them, they fall not prostrate.”
[al-Inshiqaaq 84:21]
15 – “… Fall prostrate and draw near to Allaah!”
[al-‘Alaq 96:19]
Al-Albaani said, in Tamaam al-Minnah (296):
“On the contrary, the hadeeth is not hasan, because it includes two majhool [unknown] narrators. Al-Haafiz said in al-Talkhees, after quoting the opinion of al-Mundhiri and al-Nawawi that it is hasan: ‘’Abd al-Haqq and Ibn Qattaan classed it as da’eef [weak]. It includes ‘Abd-Allaah ibn Munayn, who is majhool, and the one who narrated from him is al-Haarith ibn Sa’eed al-‘Atqi, who is also unknown.’ Ibn Maakoolaa said: ‘ He did not narrate any hadeeth apart from this one.”
Hence al-Tahhaawi was of the opinion that there is no second sajdah in Soorat al-Hajj, towards the end of the soorah. This is also the opinion of Ibn Hazm who said in al-Muhalla:
“Because it is not narrated in any saheeh report that this was the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and there is no scholarly consensus to this effect. But it was reported with a saheeh isnaad that ‘Umar ibn al-Khattaab, the daughter of ‘Abd-Allaah and Abu Darda’ performed sajdah in (the second verse quoted from Soorat al-Hajj).”
Then Ibn Hazm discussed whether the sajdahs for the other aayaat quoted are prescribed in Islam. He mentioned that the scholars are agreed upon the first ten, that performing sujood when reciting these aayaat is prescribed. Al-Tahhaawi also reported this consensus in Sharh al-Ma’aani (1/211), but he said that the sajdah in Soorat Fussilat was prescribed, instead of the sajdah in Soorat Saad. Both scholars narrated ahaadeeth with saheeh isnaads from the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning the sajdahs in Saad, al-Najm, al-Inshiqaaq and al-‘Alaq. These last three are from the Mufassal, which is referred to in the hadeeth of ‘Amr mentioned above.
In conclusion, even though the isnaad of the hadeeth is weak, it is supported by the consensus of the ummah which supports most of it, and by saheeh ahaadeeth which support the rest of it, except for the second sajdah in Soorat al-Hajj, for which there is no evidence in the Sunnah or in the consensus of the scholars. But some of the Sahaabah used to prostrate when reciting it, which could be taken as evidence, especially since no one is known to have disputed with them in this regard.
To sum up, the prostration of recitation should be performed when reciting the fifteen verses quoted above. And Allaah knows best.
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