Ways of offering Witr prayer

[al Amaanah]

What is the best way of offering Witr prayer?

Praise be to Allaah.

Witr prayer is one of the greatest acts of worship that draw one closer to Allaah. Some of the scholars – the Hanafis – even thought that it is one of the obligatory prayers, but the correct view is that it is one of the confirmed Sunnan (Sunnah mu’akkadah) which the Muslim should observe regularly and not neglect.

Imam Ahmad (ra7imahullaah) said: Whoever neglects Witr is a bad man whose testimony should not be accepted. This indicates that Witr prayer is something that is confirmed.

We may sum up the manner of offering Witr prayer as follows:

Its timing:

It starts when a person has prayed ‘Isha’, even if it is joined to Maghrib at the time of Maghrib, and lasts until dawn begins, because the Prophet (salla Allaho 3alayhi wasallam) said: “Allaah has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allaah has enjoined it for you during the time between ‘Isha’ prayer until dawn begins.” Narrated by al Tirmidhi, 425; classed as saheeh by al Albaani in Saheeh al Tirmidhi.

Is it better to offer this prayer at the beginning of its time or to delay it?

The Sunnah indicates that if a person thinks he will be able to get up at the end of the night, it is better to delay it, because prayer at the end of the night is better and is witnessed (by the angels). But whoever fears that he will not get up at the end of the night should pray Witr before he goes to sleep, because of the hadeeth of Jaabir (may Allaah be pleased with him) who said: The Messenger of Allaah (salla Allaho 3alayhi wasallam) said: “Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks 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 (by the angels) and that is better.” Narrated by Muslim, 755.

Al Nawawi said: This is the correct view. Other ahaadeeth which speak of this topic in general terms are to be interpreted in the light of this sound, specific and clear report, such as the hadeeth, “My close friend advised me not to sleep without having prayed Witr.” This is to be understood as referring to one who is not sure that he will be able to wake up (to pray Witr at the end of the night). Sharh Muslim, 3/277.

The number of rak’aat:

The minimum number of rak’ahs for Witr is one rak’ah, because the Prophet (salla Allaho 3alayhi wasallam) said: “Witr is one rak'ah at the end of the night.” Narrated by Muslim, 752. And he (salla Allaho 3alayhi wasallam) said: “The night prayers are two (rak’aat) by two, but if one of you fears that dawn is about to break, let him pray one rak’ah to make what he has prayed odd-numbered.” Narrated by al Bukhaari, 911; Muslim, 749. If a person limits himself to praying one rak’ah, then he has performed the Sunnah. But Witr may also be three or five or seven or nine.

If a person prays three rak’aat of Witr this may be done in two ways, both of which are prescribed in sharee’ah:

1 –To pray them one after another, with one tashahhud, because of the hadeeth of ‘Aa’ishah (radiyAllaho 3anhaa) who said: The Prophet (salla Allaho 3alayhi wasallam) used not to say the tasleem in the (first) two rakahs of Witr. According to another version: “He used to pray Witr with three rak'ahs and he did not sit except in the last of them.” Narrated by al Nasaa’i, 3/234; al Bayhaqi, 3/31. al Nawawi said in al Majmoo’ (4/7): it was narrated by al Nasaa’i with a hasan isnaad, and by al Bayhaqi with a saheeh isnaad.

2 – Saying the tasleem after two rak'aat, then praying one rak’ah on its own, because of the report narrated from Ibn ‘Umar (radiyAllaho 3anh), that he used to separate the two rak'aat from the single rak'ah with a tasleem, and he said that the Prophet (salla Allaho 3alayhi wasallam) used to do that. Narrated by Ibn Hibbaan (2435); Ibn Hajar said in al Fath (2/482): its isnaad is qawiy (strong).

But if he prays Witr with five or seven rak’ahs, then they should be continuous, and he should only recite one tashahhud in the last of them and say the tasleem, because of the report narrated by ‘Aa’ishah (radiyAllaho 3anhaa) who said: The Messenger of Allaah (salla Allaho 3alayhi wasallam) used to pray thirteen rak’aat at night, praying five rak’aat of Witr, in which he would not sit except in the last rak’ah. Narrated by Muslim, 737.

And it was narrated that Umm Salamah (radiyAllaho 3anhaa) said: The Prophet (salla Allaho 3alayhi wasallam) used to pray Witr with five or seven (rak’ahs) and he did not separate between them with any salaam or words. Narrated by Ahmad, 6/290; al Nasaa’i, 1714. al Nawawi said: Its isnaad is jayyid. Al Fath al Rabbaani, 2/297. and it was classed as saheeh by al Albaani in Saheeh al Nasaa’i.

If he prays Witr with nine rak’aat, then they should be continuous and he should sit to recite the tashahhud in the eighth rak'ah, then stand up and not say the tasleem, then he should recite the tashahhud in the ninth rak’ah and then say the tasleem. It was narrated in Muslim (746) from ‘Aa’ishah (radiyAllaho 3anhaa) that the Prophet (salla Allaho 3alayhi wasallam) used to pray nine rak’aat in which he did not sit except in the eighth, when he would remember Allaah, praise Him and call upon Him, then he would get up and not say the tasleem, and he would stand up and pray the ninth (rak’ah), then he would sit and remember Allaah and praise Him and call upon Him, then he would say a tasleem that we could hear.

If he prayed Witr with eleven rak’aat, he would say the tasleem after each two rak’aat, then pray one rak’ah at the end.

The less perfect way of praying Witr and what is to be recited therein:

The less perfect way in Witr is to pray two rak'aat and say the tasleem, then to pray one rak’ah and say the tasleem. It is permissible to say one tasleem, but one should say one tashahhud not two, as stated above.

In the first rak’ah one should recite Sabbih isma rabbika al ‘a’laa (“Glorify the name of your Lord, the Most High” – Soorat al A’la 87). In the second one should recite Soorat al Kaafiroon (109), and in the third Soorat al Ikhlaas (112).

Al Nasaa’i (1729) narrated that Ubayy ibn Ka’b said: The Messenger of Allaah (salla Allaho 3alayhi wasallam) used to recite in Witr Sabbih isma rabbika al ‘a’la (“Glorify the name of your Lord, the Most High” – Soorat al A’la 87), Qul yaa ayyuha’l kaafiroon (“Say: O disbeliever…” – Soorat al Kaafiroon 109) and Qul Huwa Allaahu ahad (“Say: He is Allaah, the One” – Soorat al Ikhlaas 112). Classed as saheeh by al Albaani in Saheeh al Nasaa’i.

All these ways of offering Witr prayer have been mentioned in the Sunnah, but the best way is not to stick to one particular way; rather one should do it one way one time and another way another time, so that one will have done all the Sunnan.

And Allaah knows best.

Islam Q&A

[AabiruSabeel]

Q: I would really appreciate if you could somehow provide with some hadith / reference in support of 3 rakah witr salaat according to the Hanafi Madhab.

Answer:
In the article that you forwarded to me, the writer has accepted that one may perform 3 Rakaats of Witr Salaat. However, he seems to be imposing the view that this should only be done in the manner that he has understood, i.e. 2 Rakaats with a salaam and thereafter 1 Rakaat. Whilst this method may be correct according to some Madhabs, to impose it on the followers of other Madhabs will not be proper.
Hence, I would hereby mention those proofs that support the Hanafi view on this matter.



According to the Hanafi Madhab, the Witr Salaat should be performed as 3 Rakaats with one salaam at the end only. This view is based on the following:

1. Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam) never used to make salaam after the first 2 Rakaats of Witr.’ (Mustadrak Haakim vol.1 pg.304; Imaam Haakim has classified this Hadith as Sahih according to the requirements of Bukhari and Muslim. Hafiz Dhahabi has also accepted this). Imaam Haakim then says, ‘There are various other narrations that support this, from them is the following.’
2. Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam) used to perform 3 Rakaats of Witr and he never used to make salaam except in the last Rakaat.’ (Ibid)
3. Imaam Nasaaie (RA) has recorded (the following) on the authority of Sayyiduna Ubayy ibn Ka’ab (Radhiallaahu Anhu) that Rasulullah (Sallallaahu Alayhi Wasallam) used to recite Surah Sabbihisma rabbikal a’alaa in the first Rakaat of Witr, Surah al-Kaafiroon in the 2nd Rakaat and Surah, Qul huwallaahu Ahad in the third and that he (Rasulullah - Sallallaahu Alayhi Wasallam) would not make salaam except in the last of those Rakaats. (Hafiz Iraaqi has classified this narration as Sahih - authentic) – refer Naylul Awtaar vol.1; also see Aathaarus-sunan pg.203; I’elaa-us-sunan vol.6 pg.42
4. Thaabit al-Bunaani (Radhiallaahu Anhu), the famous student of Sayyiduna Anas (Radhiallaahu Anhu) says that Sayyiduna Anas (Radhiallaahu Anhu) lead us in the Witr Salaat he performed 3 Rakaats and he did not make salaam till the last Rakaat. (Tahawi vol.1 pg.206 – Hafiz ibn Hajar (RA) has classified the narration as Sahih (authentic) – see al-Diraayah; I’elaa-us-sunan vol.6 pg.44
5. Sayyiduna Abu-Zinaad (ra) – a Taabi’ee – says that I found most of the Fuqahaa and the people of knowledge saying that the Witr is 3 Rakaats with only one salaam at the end.’ (Tahaawi vol.1 pg.207). Muhaddith Nimawi has classified this narration as Hasan (sound); see Aathaarus-sunan pg.204
6. Abu Zinaad (ra) also stated that Khalifah Umar ibn Abdul-Aziz (RA) had established through the verdicts of the Fuqahaa, that Witr Salaat is 3 Rakaats, with no salaam except in the last Rakaat.’ (Tahaawi vol.1 pg.207 – Muhaddith Nimawi has declared this narration as Sahih (authentic) – see Aathaarus-sunan pg.204)
7. Sayyiduna Umar ibn al-Khattaab (Radhiallaahu Anhu) is also reported to have performed 3 Rakaats Witr with one salaam only. (Mustadrak al-Haakim vol.1 pg.304; Tahaawi vol.1 pg.205-206)


All the above authentic narrations have proven without a shadow of doubt that the Witr Salaat should be 3 Rakaats with no salaam in between. Narrations 5 and 6 have proven this to be the practice of majority of the Fuqahaa (theologians) during the era of the Taabi’een as well. From among the Sahaaba, this is reported to be the practice of Sayyiduna Umar ibn al-Khattaab, Sayyiduna Ali ibn Abi Talib, Sayyiduna Abdullah ibn Mas’ood, Sayyiduna Ubayy ibn Ka’ab, Sayyiduna Zayd ibn Thaabit, Sayyiduna Anas ibn Maalik and Sayyiduna Abu Umaamah (Radhiallaahu Anhum). (refer al-Tamheed of ibn Abdul-Barr vol.4 pg.174)

The following narrations prove that one should definitely sit in Tashahhud after 2 Rakaats and thereafter stand up for the third:

1. Sayyidatuna Aaisha (Radhiallaahu Anha) reports from Rasulullah (Sallallaahu Alayhi Wasallam) – as part of a lengthy Hadith – that he also said, ‘After every two Rakaats, there is ‘Attahiyyaat’.’ (Sahih Muslim). This Hadith is general and includes all salawaat as well as the Witr. (I’elaa-us-sunan vol.6 pg.51)
2. Sayyiduna Abdullah ibn Mas’ood (Radhiallaahu Anhu) is reported to have said, ‘Witr is 3 Rakaats like the Witr of the day, i.e. the Salaat of Maghrib.’ (Tahaawi vol.1 pg.206). Muhaddith Nimawi (RA) has declared this narration as Sahih (authentic). (Aathaarus-sunan pg.204). This narration also proves that just as one sits after the first 2 Rakaats in Maghrib Salaat, similarly, one should do so in the Witr Salaat. (I’elaa-us-sunan vol.6 pg.43-44)
3. Abul-Aaliyah (Radhiallaahu Anhu) – a Taabi’ee – states that the companions of Muhammad (Sallallaahu Alayhi Wasallam) have taught us that the Witr is just like Maghrib Salaat. The only difference is that we recite Qiraat in Witr, and not in Maghrib, i.e. in the third Rakaat. (Tahaawi vol.1 pg.206). Muhaddith Nimawi (RA) has declared it Sahih (authentic)

This is a clear proof for the Hanafi Madhab in that the Maghrib Salaat and Witr will be identical in all aspects, except the Qiraat in the third Rakaat. Hence, the Tashahhud in the second Rakaat is also backed / supported by this narration.


Now, as for the narrations quoted by the writer in that article, one should first understand that Rasulullah (Sallallaahu Alayhi Wasallam) always encouraged that one should perform some Nafl Salaat before the Witr Salaat and that the Witr should not be the only Salaat performed after Esha. This was also the constant practice of Rasulullah (Sallallaahu Alayhi Wasallam). Hafiz ibn Abdul-Barr Maaliki (RA) states that Witr according to them is only after some other Salaat that precedes it.’ (al-Tamheed vol.4 pg.177)
It is precisely for this reason that in some narrations – as quoted by the writer – there is mention of 5 Rakaats of Witr and 7 Rakaats as well which in actual fact refers to what we have just mentioned, i.e. from the 5 or 7 Rakaats, the last 3 are actually the Witr and the remaining 2 or 4 would be the Nafl that was supposed to precede it.


The same answer will apply to the first narration that, ‘Don’t pray 3 Rakaats Witr, pray five Witr or seven Rakaats Witr, but don’t make similarity to Maghrib’.
The reason for preventing the Witr from being like Maghrib Salaat is obvious, and that is because there is no Nafl Salaat that precedes it. (see al-Nukatu Tareefah of Allaamah al-Kawthari pg.186)


As for the narration of Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu) that mentions that one should make salaam after 2 Rakaats and thereafter perform 1 Rakaats only, this practice is further weakened by a narration of Mustadrak al-Haakim wherein Hasan al-Basri (RA) is reported to have been asked about this narration. It was said to him, ‘Verily, Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu) used to make salaam after the 2 Rakaats of Witr?’ He replied, ‘(His father) Sayyiduna Umar al-Khattaab (Radhiallaahu Anhu) was more knowledgeable than him and he would (not make salaam and) stand up for the third Rakaat.’ (Mustadrak vol.1 pg.304)
This is besides the fact that Rasulullah (Sallallaahu Alayhi Wasallam) is reported to have prohibited from performing one Rakaat only. (refer al-Tamheed vol.4 pg.177; al-Nukatu Tareefah pgs.182-183)


Lastly, I’m sure that the above information is more than enough to eradicate any sort of doubt concerning the Hanafi viewpoint on this issue.


and Allah Ta'ala Knows Best


Ml. Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH SCIENCES

CHECKED AND APPROVED: Mufti Ebrahim Desai (Fatwa Department)


Source: http://www.central-mosque.com/fiqh/hanwitr.htm

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Q: Why we Hanafees still insist in praying the Witr 3 rakah like the Magrib if Nabi SAW has prohibited to do so?


Answer:

The Deen of Islam is very diverse and it accommodates for every nation/people. The Ahaadith of Nabi [sallallaahu alayhi wasallam] are so many, that it is difficult for every person to be well aware of each and every Hadith at one given moment. There are so many Ahaadith that ‘apparently’ contradict one another. It requires great expertise for one to be capable to have complete cognisance of every Hadith and its exact purport. Allah has blessed the Ummah with four great scholars who were capable to fulfil these extremely difficult tasks. These four Imaams, viz. Imaam Abu Hanifa [ra], Imaam Maalik [ra], Imaam al-Shaafi’ee [ra] and Imaam Ahmad [ra] have deduced their respective rulings keeping the above in mind. They have actually favoured the Ummah by removing this strenous task from our shoulders.


It will be highly unjust for us to come in this belated age, open a book of Hadith, take out one Hadith and discard all the other Ahaadith on the respective topic and question the authority of the Imaam on his juristic deduction pertaining to that particular Mas-ala. The very issue in question is a perfect example regarding the above. There are other Ahaadith that mention Witr to be like Maghrib.

Ibn Abbaas [radhiallaahu anhu] mentioned that ‘Witr is similar to Maghrib Salaat.’ (Muatta of Muhammad). Al-Muhaddith Zafar Ahmad verified this Hadith as Hasan [sound]. (I’elaa-us-sunan Hadith1676). There are many Ahaadith to this effect. (Ibid vol.6)


Imaams of Fiqh have understood each Hadith in its proper perspective and based their rulings accordingly. Therefore, Imaam Abu Hanifa ruled that the Hadith prohibiting Witr resemble Maghrib means; in the third Rakaat of Maghrib only Surah Faatiha is recited, so Witr should not be like that. Together with Surah Faatiha, one should recite a Surah, make Takbeer and recite Qunoot also. If Witr is read in Jamaat, then its third Rakaat should not resemble the third Rakaat of Maghrib Salaat. In Maghrib, the Qiraat is recited softly, and in Witr it is audible.


The Hadith that mentions Witr resembling Maghrib will mean both Witr and Maghrib consists of 3 Rakaats each and the salaam is made at the end of the third Rakaat. In this manner, he reconciled between both Ahaadith and by abiding by his ruling we will be practicing on both the Ahaadith. Therefore, the safest method of practicing Deen will be to hand over all our Deeni matters to one of the 4 Imaams of Fiqh and follow him in every aspect. It will be very inappropriate, rather misleading and confusion for one to pick a Hadith from a Hadith book and begin questioning the authority of the Imaams.


and Allah Ta'ala Knows Best
Mufti Ebrahim Desai



Source: http://www.askimam.org/fatwa/fatwa.p...8dd6ac71a3aa29

[Signor]

The Witr prayer is Sunnah Mukkadah (confirmed Sunnah). This is the preponderant opinion of the Muslim scholars. It is not an obligatory prayer like the other five obligatory prayers. Performing only one Rakah of Witr prayer is permissible. But despite its permissibility praying three Rakah or five or seven Rakah is more perfect. The way of performing three Rakah of Witr should not be similar to the way of performing three Rakah of Maghrib prayer. However, performing two Rakah and concluding them with Tasleem and then praying one Rakah separately with a Tashahud and Tasleen is recommended. Likewise it is also allowed to pray three Rakah consecutively without making Tashahud after second Rakah, but the Tashahud should be in this case made only one time in the last Rakah, i.e. no Tashahud in second Rakah as in Maghrib prayer.

Witr prayer is like other supererogatory prayers, which may be performed while sitting or riding on any means of transport.

The evidences for praying one Rakah of Witr is the Hadith reported in Bukhari and Muslim that the Prophet said: "The prayer of the night is sets of two Rakah. If one fears the coming of the dawn, he should perform one Rakah, thereby making all of them odd (Witr)". Imam Muslim adds after this narration that someone inquired Ibn Umar what is the meaning of 'sets of two Rakah' he replied, after completing two Rakah finish them by Tasleem". This explanation of Ibn Umar is also narrated from the Prophet Muhammad (Peace and blessing be upon him) in al-Musnad.

There is a Hadith that the Prophet said: "Witr is only one Rakah at the last part of the night". [Reported by Imam Muslim] The Prophet also said: "Witr prayer is one's due, so whoever likes to perform five Rakah of Witr he may perform them, whoever wants to perform three Rakah of Witr he may perform that, and whoever wants to perform one Rakah of Witr he may do so. And whoever faces hardship to perform it, he may perform it only by making gestures". [Books of Sunan and Sahih Ibn Hibban]

All the above Ahadith establish the fact that performing one Rakah of Witr prayer is permissible.

The evidence for the rule that the three Rakah of Witr should not be similar to the Maghrib prayer is the Hadith reported by Imam al-Hakim in his book named al-Mustadrak and Imam Ibn Hibban in his Book Sahih Ibn Hibban that the Prophet said: "Do not perform three Rakah of Witr resembling to the Maghrib prayer. But you can perform five, seven or eleven Rakah of Witr or more".

The evidence that performing the Witr prayer while standing is not compulsory, is the Hadith narrated in Bukhari and Muslim that the Prophet sometimes performed Witr prayer while riding on his camel.

Allah knows best.

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