Is this your Progress through the Nights of Ramadaan? – Dr Murtaza bin Bakhsh

From the Lecture How to Prepare for and Welcome Ramadaan – Dr Murtaza bin Baksh (Urdu)

Translated by: Aboo Bilal Nahim ibn Abd al Majid حفظه الله
Video Courtesy: Bilal Nahim

Rulings Regarding Holding the Mus-haf during the Taraweeh Prayer

The Fatawa from the Three Imaams of our Time Al-Albaani, Ibn Baz & Ibn Uthaymeen
Collected by Luqmaan bin Abee al-Qaasim Abu Abdullah al-Aajuree 
Translated by Abbas Abu Yahya

1- Shaykh, Allaama, Muhadith of the Islaamic Lands Muhammad Nasir Deen al-Albaani – May Allaah have mercy upon him.

Questioner: Is it permissible for the person following the Imaam in prayer- especially in the Taraweeh prayer – to stand behind, holds the Mushaf and follows the Imaam by looking at it?

The Shaykh: No, no, no, this is not from the Sunnah.

Questioner: If he did this is his prayer accepted?

The Shaykh: His prayer is accepted.

Questioner: But we say it is against the Sunnah?

The Shaykh: Yes.

Taken from Silsilah Huda wa Noor tape no. 679

2- The Noble Shaykh, Allaama, Abdul Azeez Bin Baz – May Allaah have mercy upon him.

Question: What is the ruling regarding the one who holds and carries the Mushaf in the Taraweeh prayer?

Answer: I do not know an origin for this action; but what is apparent is that he should have humility and be at ease and not hold a Mushaf. Rather he should put his right hand on his left hand like in the Sunnah, placing his right hand on his left hand, the wrist and forearm and place them on his chest. This is the stronger opinion and better, while holding the Mushaf busies him from following this Sunnah.

Also, reviewing the Mushaf and the Ayaat may busy his heart and his eyesight from listening to the Imaam. So, what I see is leaving off this action is the Sunnah, and he should listen and remain quiet and he should not use aMushaf. If he has knowledge then he can prompt the Imaam if he forgets or someone else can prompt him.

The let’s assume that the Imaam makes a mistake, and no one prompts him. This mistake has no harm in other than the recitation of al-Fatiha. This harm is specific to al-Fatiha, because al-Fatiha is a Rukn (pillar) which is most necessary. As for him leaving to recite some Ayaat in other than al-Fatiha, then this does not harm him, if there is no-one who is praying behind him to make him aware of the mistake.

If someone holds a Mushaf behind the Imaam due to necessity, then perhaps there is no problem with that. As for everyone to hold a Mushaf, then this is against the Sunnah.

Question: Some of those who pray behind the Imaam, follow the Imaam using a Mushaf while he is reciting. Is there a problem in doing that?

Answer: What is apparent to me is that this should not be done. It is more befitting to concentrate in the prayer and have khushoo, and place the hands on the chest reflecting upon what the Imaam is reciting. This is due to the saying of Allah Azza wa Jal:

{{ When the Qur’aan is being recited, then listen to it and remain silent, perhaps you will have mercy sent upon you }}

also the saying of Allah Subhaanu:

{{ Indeed the believers are successful. Those who offer their Salat (prayers) with all solemnity and full submissiveness. }}

Furthermore, due to the saying of the Prophet sallAllaahu alayhi wa sallam:

“Most certainly the Imaam has been made to be followed; so if he makes the Takbeer then you make the Takbeer, and if he recites then remain quiet.”

Taken from the booklet: ‘Ajwaab as-Saheeh min Ahkaam Salaat al-layal wa Taraweeh’

3- Shaykh Allaama Muhammed bin Salih al-Uthaymeen – May Allaah have mercy upon him.

Question: What is the ruling of holding the Mushaf by those who are praying the Taraweeh prayer in Ramadaan with the proof that they are following the Imaam?

Answer: Holding the Mushaf for this aim is opposing the Sunnah and that is from different angles:

  1. The person looses out on placing the right hand on the left while he is standing in prayer.
  2. It leads to many movements for which there in no necessity from opening the Mushaf, closing it and placing it under the armpit, in a pocket, etc.
  3. In reality it busies a person praying with his movements.
  4. The praying person looses out by not looking at the place of Sajdah; majority of the scholar hold the opinion that looking at the place of Sajdah is the Sunnah and is better.
  5. The person holding the Mushaf could perhaps forget that he is in the prayer if his heart is not attentive. Contrary to this if he has khushoo in his prayer, placing his right hand on his left, with his head bowing down towards the place of his sajdah, then this would make him closer to being aware that he is praying and that he is behind the Imaam.

Question: Noble Shaykh was asked: What is the ruling of following the Imaam using a Mushaf in the prayer?

Answer: The Noble Shaykh answered by saying: Following the Imaam by using a Mushaf means that the praying person holds and reads a Mushaf to follow the Imaam’s recitation. If there is need for this, whereby the Imaam has a weak memory, and it is said to one of the people praying: ‘Take a hold of the Mushaf and prompt me if I a mistake.’ Then there is no problem in doing this since there is a need for it.

As for it being in any other way; then I do not see it permissible for a person to follow the Imaam by reading theMushaf; since he looses out on what is required and falls in to that which is disliked. He looses out by not looking at the place of sajood, and also by placing the hands on the chest which is from the Sunnah. He falls into that which is disliked as a result of the movement of holding the Mushaf, opening it, closing it, and placing it down, There is no need for all these movements.

The people of knowledge have said that it is Makrooh (disliked) to move in the prayer if there is not a need for it, because it negates the perfection of khusoo in the prayer, some of the scholars even said: that the movements of the eyes nullifies the prayer, because the eyes will follow the recitation from the beginning of the line to the end of the line, then from beginning of the second line to the end of the line, etc. Along with all this, there are many letters and many words, as such there would be a lot of movements for the eyes, and this nullifies the prayer.

So, my advice for my brothers is that they leave this matter and they return themselves to having khusoo without looking at Mushaf.”

Taken from : ‘Majmoo’ Fatawaa ash-Shaykh’ ques. 819

Lessons on Fasting, Taraaweeh and Zakaat – Shaykh Uthaymeen

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
TRANSLATED: Al-Ibaanah Book Publishing

About the Book:

This is a complete translation of the booklet Fusool fis-Siyaam war-Taraweeh waz-Zakaat (Lessons on Fasting, Taraaweeh and Zakaat) written by Imaam Muhammad bin Saalih Al Uthaimeen, may Allaah have mercy on him. The source used for this on-line publication was the version of the book available on

In this treatise, Imaam Ibn Al-Uthaimeen discusses various topics concerning Ramadaan, such as fasting, the Taraaweeh prayer and Zakaat-ul-Fitr. He also includes two sections on Zakaat and those who are entitled to receive it since it is the custom of many people to give out their yearly Zakaat during this blessed month of Ramadaan.

The author presents the material broken down into eight short lessons, including proofs and evidences for his points. At times, he goes into detail regarding some issues and gives the correct scholarly opinion with regard to them.

We hope that this treatise can benefit the English speaking Muslims as we are now well into the month of Ramadaan for this year.

[Download PDF eBook Here]

The below articles are extracted from this book:

The Night Prayer in Ramadaan – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing

About the Book:

All praise be to Allaah, before you is a complete translation of the booklet “Qiyaamu Ramadaan” (The Night Prayer in Ramadaan) of Imaam Muhammad Naasir-ud-Deen Al-Albaanee, may Allaah have mercy on him. The source used for this translation was the seventh edition of this book published by Dar Ibn Harm in 1997. This shows the tremendous benefit of this book and the great effect it had on the Muslim ummah, such that it underwent several printings and was spread throughout the Muslim lands.

The treatise was revised and updated after its initial printing. Thus the second edition contains more updated information and reference, and all subsequent editions maintained the same format as the second edition.

The book’s introduction consists of a counter-refutation of those who replied to Al-Albaanee’s book Salaat at-Taraaweeh, namely Shaikh ‘Abdullaah AI-Ansaaree. But the main core of the book contains a point-by-point discussion on the Night Prayer during Ramadaan, as well as the benefits and rulings of itikaaf. This books serves as an abridgement to Imam Al-Albaanee’s larger treatise Salaat at-Taraaweeh.

[Download the PDF eBook Here]

The Excellence of Optional (Tawawih) Prayer during Ramadan

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 213
The Excellence of Optional (Tawawih) Prayer during Ramadan

1187.  Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who observes optional prayer (Tarawih prayers) throughout Ramadan, out of sincerity of Faith and in the hope of earning reward will have his past sins pardoned.”
[Al-Bukhari and Muslim].

1188.  Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to urge (the people) to perform (optional Tarawih) prayer at night during the month of Ramadan. He did not order them or make it obligatory on them. He (sallallaahu ’alayhi wa sallam) said, “Whosoever performs (optional Tarawih) prayers at night during the month of Ramadan, with Faith and in the hope of receiving Allah’s reward, will have his past sins forgiven.”


Sahih Bukhari : Book 32: Praying at Night in Ramadaan (Taraweeh)

Translation of Sahih Bukhari, Book 32:

Praying at Night in Ramadaan (Taraweeh)

Volume 3, Book 32, Number 226:

Narrated Abu Huraira:

I heard Allah’s Apostle saying regarding Ramadan, “Whoever prayed at night in it (the month of Ramadan) out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”

Volume 3, Book 32, Number 227:

Narrated Abu Huraira:

Allah’s Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night.”

Volume 3, Book 32, Number 228:

Narrated ‘Aisha:

(the wife of the Prophet) Allah’s Apostle used to pray (at night) in Ramadan.

Volume 3, Book 32, Number 229:

Narrated ‘Urwa:

That he was informed by ‘Aisha, “Allah’s Apostle went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah’s Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the morning prayer. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, “Amma ba’du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on.” So, Allah’s Apostle died and the situation remained like that (i.e. people prayed individually). “

Volume 3, Book 32, Number 230:

Narrated Abu Salama bin ‘Abdur Rahman:

that he asked ‘Aisha “How was the prayer of Allah’s Apostle in Ramadan?” She replied, “He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat —- let alone their beauty and length—-and then he would pray four —-let alone their beauty and length —-and then he would pray three Rakat (Witr).” She added, “I asked, ‘O Allah’s Apostle! Do you sleep before praying the Witr?’ He replied, ‘O ‘Aisha! My eyes sleep but my heart does not sleep.”

Volume 3, Book 32, Number 231:

Narrated Abu Huraira:

The Prophet said, “Whoever fasted the month of Ramadan out of sincere Faith (i.e. belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven .”

Volume 3, Book 32, Number 232:

Narrated Ibn ‘Umar:

Some men amongst the companions of the Prophet were shown in their dreams that the night of Qadr was in the last seven nights of Ramadan. Allah’s Apostle said, “It seems that all your dreams agree that (the Night of Qadr) is in the last seven nights, and whoever wants to search for it (i.e. the Night of Qadr) should search in the last seven (nights of Ramadan).”

Volume 3, Book 32, Number 233:

Narrated Abu Salama:

I asked Abu Sa’id, and he was a friend of mine, (about the Night of Qadr) and he said, “We practiced Itikaf (seclusion in the mosque) in the middle third of the month of Ramadan with the Prophet . In the morning of the 20th of Ramadan, the Prophet came and addressed us and said, ‘I was informed of (the date of the Night of Qadr) but I was caused to forget it; so search for it in the odd nights of the last ten nights of the month of Ramadan. (In the dream) I saw myself prostrating in mud and water (as a sign). So, whoever was in l’tikaf with me should return to it with me (for another 10-day’s period)’, and we returned. At that time there was no sign of clouds in the sky but suddenly a cloud came and it rained till rain-water started leaking through the roof of the mosque which was made of date-palm leaf stalks. Then the prayer was established and I saw Allah’s Apostle prostrating in mud and water and I saw the traces of mud on his forehead.”

Volume 3, Book 32, Number 234:

Narrated ‘Aisha:

Allah’s Apostle said, “Search for the Night of Qadr in the odd nights of the last ten days of Ramadan.”

Volume 3, Book 32, Number 235:

Narrated Abu Said Al-Khudri:

Allah’s Apostle used to practice Itikaf (in the mosque) in the middle third of Ramadan and after passing the twenty nights he used to go back to his house on the 21st, and the people who were in Itikaf with him also used to go back to their houses. Once in Ramadan, in which he practiced Itikaf, he established the night prayers at the night in which he used to return home, and then he addressed the people and ordered them whatever Allah wished him to order and said, “I used to practice Itikaf for these ten days (i.e. the middle 113rd but now I intend to stay in Itikaf for the last ten days (of the month); so whoever was in Itikaf with me should stay at his place of seclusion. I have verily been shown (the date of) this Night (of Qadr) but I have forgotten it. So search for it in the odd nights of the last ten days (of this month). I also saw myself (in the dream) prostrating in mud and water.” On the night of the 21st, the sky was covered with clouds and it rained, and the rain-water started leaking through the roof of the mosque at the praying place of the Prophet . I saw with my own eyes the Prophet at the completion of the morning prayer leaving with his face covered with mud and water.

Volume 3, Book 32, Number 236:

Narrated ‘Aisha:

The Prophet said, “Look for (the Night of Qadr).”

Volume 3, Book 32, Number 237:

Narrated ‘Aisha:

Allah’s Apostle used to practice Itikaf in the last ten nights of Ramadan and used to say, “Look for the Night of Qadr in the last ten nights of the month of Ramadan ,”

Volume 3, Book 32, Number 238:

Narrated Ibn Abbas:

The Prophet said, “Look for the Night of Qadr in the last ten nights of Ramadan ,’ on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e. 21, 23, 25, respectively).”

Volume 3, Book 32, Number 239:

Narrated Ibn ‘Abbas:

Allah’s Apostle said, “The Night of Qadr is in the last ten nights of the month (Ramadan), either on the first nine or in the last (remaining) seven nights (of Ramadan).” Ibn ‘Abbas added, “Search for it on the twenty-fourth (of Ramadan).”

Volume 3, Book 32, Number 240:

Narrated ‘Ubada bin As-Samit:

The Prophet came out to inform us about the Night of Qadr but two Muslims were quarreling with each other. So, the Prophet said, “I came out to inform you about the Night of Qadr but such-and-such persons were quarreling, so the news about it had been taken away; yet that might be for your own good, so search for it on the 29th, 27th and 25th (of Ramadan).

Volume 3, Book 32, Number 241:

Narrated Aisha:

With the start of the last ten days of Ramadan, the Prophet used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers.

Concerning the Number of Rak’aat of the Taraaweeh Prayer (Q&A) : Imaam ibn Al-‘Uthaimeen

48 Su’aalan fis-Siyaam (

From the recently released Al-Ibaanah Book publication “Lessons on Fasting, Taraaweeh & Zakaat + 48 Questions & Answers on Fasting”

Question 2

Question: Is there a specific number (of rak’aat) for the Night Prayer or not?

Answer: There is no specific number (of rak’aat) that one is obligated to abide by when performing the Night Prayer. So if a person spends the whole night in prayer, there is no harm in this. And if he prays twenty rak’aat or fifty rak’aat, there is nothing wrong with this either. However, the best number (of rak’aat) to pray is that which the Prophet (sallAllaahu ‘alayhi wa sallam) used to do, which was either eleven or thirteen rak’aat. This is because when the Mother of the Believers, ‘Aa’ishah, was asked about how the Prophet (sallAllaahu ‘alayhi wa sallam) would pray in Ramadaan, she replied:

“He would not exceed eleven rak’aat whether in Ramadaan or out of it.” [1]

However, these rak’aat must be done in the prescribed manner. One must prolong his recitation, bowing, prostrating, standing after bowing, and sitting between prostrations in it. This is contrary to what the people do today – they pray in a rush and prevent the followers from doing what they are required to do in prayer.

An Imaam is a position of leadership. And when someone is a leader, he must do what is best and most fitting (for the people). As for an Imaam not having any concern except to leave early, this is wrong. Rather, a person should do what the Prophet (sallAllaahu ‘alayhi wa sallam) used to do, such as prolonging his standing, bowing, prostrating and sitting in accordance to what is mentioned in the texts. He should also lengthen his supplication, recitation of the Qur’aan, glorification of Allaah and so on.

Question 3

Question: If a person prays behind an Imaam that performs more than eleven rak’aat, should he follow the Imaam or separate from him after he completes eleven rak’aat?

Answer: The Sunnah is to follow the Imaam since if he leaves before the Imaam finishes praying, he will not achieve the reward of having prayed the entire night. The Messenger of Allaah said:

“Whoever prays with the Imaam until he finishes, it is recorded for him that he prayed the entire night.” [2]

The Prophet said this in order to encourage us to strive to remain with the Imaam until he finishes.

The Companions even followed their Imaam at a time when he went beyond the prescribed limit for a particular prayer. And that was when ‘Uthmaan bin ‘Affaan finished praying four rak’aat at Minaa during Hajj in spite of the fact that the Prophet, Abu Bakr, ‘Umar and ‘Uthmaan (himself) – during the first part of his Khilaafah until eight years had passed – used to pray just two rak’aat.

So he prayed four rak’aat and the Companions criticized him for this even though they had followed him and prayed four rak’aat along with him.

Therefore, if this was the guidance of the Companions – which was striving to follow the Imaam until he finished – then what is wrong with some people who when they see the Imaam going beyond the number of rak’aat that the Prophet used to pray at night, i.e. eleven, they get up to leave in the middle of prayer? And we have even witnessed some people in Al-Masjid-ul-Haraam leaving before the Imaam finishes with the excuse that only eleven rak’aat are legislated in the Religion!

Question 36

Question: What is the ruling on the Taraaweeh Prayer and what is the Sunnah with regard to its number of rak’aat?

Answer: The Taraaweeh Prayer is a Sunnah (recommended act) that the Messenger of Allaah prescribed for his ummah. He (sallAllaahu ‘alayhi wa sallam) led his Companions in prayer three nights then left it off for fear that it would be made obligatory on them. So the Muslims remained in this state (of not praying in congregation) afterward during the rule of Abu Bakr and the start of ‘Umar’s Khilaafah. After this, the Commander of the Believers, ‘Umar, gathered them under Tameem Ad-Daaree and Ubay bin Ka’ab. So thereafter they began to pray (Taraaweeh) in congregation up until this time of ours, all praise be to Allaah. It is recommended to do it in Ramadaan.

As for the number of rak’aat to be prayed in it, then it is either eleven or thirteen. This is the Sunnah with regard to the Night Prayer. However, if one goes beyond this number, there is no harm or wrong in this since there were numerous accounts reported on the Salaf (Predecessors) stating that they would vary in the number of rak’aat – either going over or below this number. And they would not rebuke one another for this. So whoever exceeds the prescribed number should not be rebuked. And whoever limits his prayer to the number mentioned in the texts, this is better.

The Sunnah indicates that there is no harm in exceeding the prescribed number since it has been reported in (Saheeh) Al-Bukhaaree and other Collections from the hadeeth of Ibn ‘Umar t that a man once asked the Prophet (sallAllaahu ‘alayhi wa sallam) about the Night Prayer, so he responded:

“It is two (rak’aat) by two (rak’aat). Then if one of you fears that the morning (will come upon him), he should pray one (rak’ah), thus making odd (witr) what he prayed.” [3]

The Prophet (sallAllaahu ‘alayhi wa sallam) did not define a specific number to which one can restrict his prayer. Regardless, what is important with regard to the Taraaweeh Prayer is that one must be submissive, attentive and at ease when bowing, prostrating and getting up from these two positions. And he should not do as some people do by rushing through the prayer in a hurried manner, which prevents those praying (behind him) from doing the recommended acts, not to mention the obligatory acts in prayer, simply because he desires to be the first one out of the masjid so that the large gatherings of people could notice him. This contradicts what is legislated in the Religion.

What is obligatory upon the Imaam is that he fears Allaah with regard to those praying behind him and not prolong the prayer to the point that it burdens his followers and is not in accordance with the Sunnah. He must also not shorten the prayer to the point that those behind him are not able to do what they are obligated or recommended to do while in prayer.

This is why some scholars have stated: “It is disliked for the Imaam to rush through the prayer in such a manner that prevents the one following from doing what is prescribed (in the prayer).”

So if this is the case, then what about those who rush through the prayer in such a manner that prevents the one following from doing what is obligatory (in the prayer)?! This type of rushing is prohibited for the Imaam. We ask Allaah to keep us and our brothers firm and safe.

Question 37

Question: What is the ruling on combining all of the Taraaweeh Prayer or some of it with the Witr in one tasleem?

Answer: Doing such an act invalidates the prayer since the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“The Night Prayer is two (units) by two (units).”

So if he combines all of the rak’aat under one tasleem it will not be two by two. And by doing this he will have opposed the command of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) when he said:

“Whoever does a deed that is not in accordance with our Command (i.e. Sunnah), it is rejected.” [4]

Imaam Ahmad, may Allaah have mercy on him, stated: “Whoever rises for the third rak’ah in the Night Prayer (i.e. without making tasleem), it is as if he has risen up to make a third rak’ah when praying Fajr.”

Meaning: If he continues to stand up after he remembers, his prayer becomes invalidated, as in the case of the Fajr Prayer. So based on this, if he gets up for the third rak’ah during the Night Prayer out of forgetfulness and then remembers, he should go back (to the sitting position) and make tashahhud. Then he should make the two prostrations of forgetfulness after the tasleem. If he does not do this, his prayer is invalid.

There is an issue I would like to discuss here, which is the understanding that some people derive from the hadeeth of ‘Aa’ishah when she was asked about how the Prophet would perform the Night Prayer during Ramadaan. She replied:

“He would not exceed eleven rak’aat (for the Night Prayer) whether in Ramadaan or out of it. He would pray four rak’aat, but do not ask about how fine or long they were. Then he would pray another four rak’aat, but do not ask about how fine or long they were. Then he would pray three rak’aat.”

Some people think that based on this, he (sallAllaahu ‘alayhi wa sallam) would pray the first four rak’aat with one tasleem, the second set of four rak’aat with one tasleem and the last three rak’aat with one tasleem.

However, even though this hadeeth may imply this meaning, it is also possible that it means that he (sallAllaahu ‘alayhi wa sallam) prayed four rak’aat with two tasleems then sat to rest and regain his energy. Then he prayed four more rak’aat in a similar manner (i.e. with two tasleems). This possible meaning, i.e. that he prayed two rak’aat by two rak’aat, seems more correct. However, he (sallAllaahu ‘alayhi wa sallam) would sit after the first four rak’aat to rest and recoup his energy. And likewise with the second set of four rak’aat, he (sallAllaahu ‘alayhi wa sallam) would pray them two by two, then sit (again).

What supports this conclusion is the Prophet’s (sallAllaahu ‘alayhi wa sallam) saying: “The Night Prayer is two by two.”

Therefore this conclusion combines both his (sallAllaahu ‘alayhi wa sallam) action as well as his (sallAllaahu ‘alayhi wa sallam) statement. Even though we can derive from the wording that the hadeeth possibly means he would pray these four rak’aat with one tasleem, it is outweighed by the hadeeth we mentioned above, which is that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The Night Prayer is two by two.”

If a person wishes to make Witr with three rak’aat, there are two ways of accomplishing this:

1. The first is that he makes the tasleem after the first two rak’aat then prays the third.

2. The second is that he prays all three together with just one tashahhud and one tasleem.


[1] Reported by Al-Bukhaaree (no. 1147) and Muslim (no. 1670)

[2] Reported by Abu Dawood (no. 1375) and At-Tirmidhee (no. 1806) and authenticated by Al-Albaanee.

[3] Reported by Al-Bukhaaree (no. 990) and Muslim (no. 1695)

[4] Reported by Muslim (no. 4514)

Published on: September 22, 2006

Dividing the Qayyam al-Layl (Night Prayer) in the Last Ten nights of Ramadhaan – Compiled & Translated By Abbas Abu Yahya

Published by Miraath Publications

Audio Excerpt: Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 19

1 – Abu Dawood as-Sijistani (d. 275 A.H.) said:

‘Imam Ahmad was asked while I was listening: Should the Qayyam – meaning the Taraweeh prayer – be delayed to the last part of the night?

He -Rahimullaah- answered:

‘No, the Sunnah of the Muslims is more beloved to me.’ [From: Masa’il Abee Dawood’ p.90]

2 – Al-Marwazi quotes from Imraan bin Haydar -Rahimullaah-:

I sent a question to al-Hasan -Rahimullaah- and I asked him about the Isha prayer in Ramadan, should we pray it then return to our homes and sleep then return to the Masjid after wards?

He rejected that and said:

‘No, Salatul- Isha then the Qayaam.’ [From ‘Qayyam al-Layl’ by al-Marwazi]

3 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘…and Taraweeh prayer is a Sunnah after the Isha prayer.’ [From: ‘Mukhtasir al-Fatawa’ by Baali p.81]

And he also said:

‘The Sunnah of the Taraweeh prayer is that it is prayed after the end of the Isha prayer, as is agreed upon by the Salaf and the Imams.’ [From: ‘Majmoo Fatawa’ 23/119]

4 – Shaykh Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

Questioner: ‘In the last ten nights of Ramadan, they divide up the prayer, the night prayer at the first part of the night, and the last part of the night, and this has become a continuous practice.’

The Shaykh: ‘Bida’.

Questioner: ‘How would it be then if we wanted to establish the Sunnah and make it easy for the people?’

The Shaykh: ‘They presume the like of what Umar had said, that those who delay the prayer are better. Meaning that Umar ordered Ubayy bin Ka’ab to establish the night prayer with the people after the Isha prayer, so he did so, and when Umar went out he said: ‘ This is a blessed Bida’ and those who sleep instead of it are better.’

The questioner: ‘So you mean that the situation of the night prayer is the same as it was before the last ten nights?’

The Shaykh: ‘Yes.’ [From: ‘Silsilah al-Huda wa Noor’ Tape no. 719]

5 – Shaykh Salih bin Fawzan bin Abdullaah al-Fawzan said:

‘As for the Salat-ul-Taraweehya; then this is a stressed Sunnah, and it is done straight after the Isha prayer and the optional prayers after the Isha prayer. This is what was the practice of the Muslims.

As for delaying it, as the questioner mentions, to another time, then coming to the Masjid and praying at-Taraweehya, then this is in contrast to what was practiced. The scholars of Fiqh mention that it is done after the Isha prayer and it is the optional prayers after the Isha prayer.

So if they delay it, then we do not say it is Haraam, however, it is in opposition to that which was practiced. Taraweehya is prayed in the beginning of the night, this is what was the practice.’

[ and

– See more at:

Must a Khatmah be finished during Tarawih Prayers? – Permanent Committee

Fatwas > Ramadan Fatwas >

Q 2: I am a senior student in one of the Egyptian universities. Usually students are overburdened with studies during Ramadan, since the final exams are immediately after that month.

We have lots of studying to do during Ramadan and this deprives us from doing as much good deeds as we can, as we are commanded to. We wish to always recite the Qur’an and finish a Khatmah (one complete reading of the whole Qur’an) during the Tarawih (special supererogatory night Prayer in Ramadan). However, we pray in a nearby Masjid (mosque) where the Imam (the one who leads congregational Prayer) recites short Ayahs (Qur’anic verses) and finishes prayer early. Deep inside, I wish the Imam could complete the recitation of the whole Qur’an during the Tarawih like in other Masjids, yet, again, there is not much time to study. Please answer me and may Allah benefit you! Will I bear a sin for that? Note that I offer the Five Obligatory Daily Prayers at their due times and fast perfectly.

A: Tarawih Prayer is a stressed Sunnah (supererogatory act of worship following the example of the Prophet) and it is necessary to feel calm and tranquil while performing its recitation, standing, bowing, prostration and the rest of its Rukn (integral parts). It is not Wajib (obligatory) to complete one reading of the whole Qur’an during Tarawih.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Saying Ameen in the Qunoot

Compiled & translated By Abbas Abu Yahya

In the Hadeeth from Ibn Abbas –RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- made Qunoot for a month continuously in the Dhuhr, Asr, Maghrib, Isha and morning prayer and at the end of every prayer after he said ‘Sami Allaahu liman hamida’ in the last Rakat of that prayer, he would make Dua’ against the tribes of Bani Sulaym and those tribes of Dhakwaan and Usayatah who lived with Bani Sulaym, and those behind the Messenger would say Ameen.’

[Collected by Abu Daawood in his ‘Sunnan’ no. 1443 in ‘the chapter of al-Qunoot in the Prayer’ and Shaykh Albani declared the hadeeth to be Hasan and he brings a research for the hadeeth in ‘Irwaa al-Ghaleel’ (2/163)]

Ibn al-Mundhir said in ‘al-Awsat’ (5/216) that Imam Malik used to say:

The Imam should make Qunoot from the middle of Ramadan and curse the Kuffar and those behind him should say Ameen.’

[‘al-Mudouwanah’ (1/103]

Imam Ahmad said:

‘The Imam makes Dua’ and those behind him say Ameen’

[‘Mas’ail Ahmad li Abee Daawood p.67, Ishaaq also said this, as was mentioned by al-Marwaazi in ‘Qayam al-Layl’ 303]

Shaykh Uthaymeen said:

‘If we say that there is a Qunoot in the five daily prayers, then if the Qunoot is in a prayer that is read aloud, in this case it is known that the Qunoot is read out aloud, and if it is in a silent prayer then it is still read out aloud, as is established in the Sunnah: namely that the Messenger -sallAllaahu alayhi wa sallam- used to read the Qunoot and the people used to say Ameen behind him, and it would not have been possible to say Ameen except if he was reading it out aloud.

This establishes the fact that the Sunnah is to read the Qunoot aloud even if it is in the silent prayers.’

[‘Sharh al-Mumtaa’ (4/47)]

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