20.1 CHAPTER: TATAWU PRAYER
Qunut performed in other than the witr prayer is disliked except when the Muslims have been afflicted with a calamity except plague. The imam can make qunut in all the obligatory prayers.
“Qunut performed in other than the witr prayer is disliked”: Qunut is not ordained for other prayers besides the witr prayer.
“Except when the Muslims have been afflicted with a calamity except plague”: The plague is an exception. To read qunut in the obligatory prayers over a prolonged period of time is an innovation. It was not practiced by the Prophet(pbuh) or his Companions. If it was a practice, surely it would have been recorded. There is also no evidence that the Prophet(pbuh) was regular in performing the qunut in the fajr prayer. He only did so for a specific reason. The disbelievers from the Quraysh were suppressing the Muslims in Makkah and were preventing them from migrating to Madinah.The Prophet(pbuh) made qunut invoking Allah to aid the weak Muslims who were being held back from hijrah.(Reported by al-Bukhari (6/47-48) and Muslim (2 /134-135) from the hadith of Abu Hurairah who said, “The Prophet would pray the qunut after ruku for a month, he would say after sami allahu liman hamidah, ‘Allah hears him who sends his praises to Him ,’ and then said before falling in prostration, ‘O Allah, save ‘Aiyash ibn Rabi’a. O Allah, save Salama ibn Hisham . O Allah, save al-Walid ibn al-Wahd. O Allah, save the weak ones among the believers. O Allah, let Your punishment be severe on the tribe o f Mudar. O Allah, inflict upon them years (of famine) like the years of Joseph.’” Abu H urairah said, “Then I observed that the Messenger of Allah(pbuh) stopped making the du’a and I asked him about it. he replied,‘Have you not seen that they have come back?”’) On another occasion, he(pbuh) invoked against the polytheists who killed a group of his Companions”(Reported by al-Bukhari (4/26), (5/136) and Muslim (2/135-136) from the narration of Anas who said, “The Messenger of Allah invoked against those who killed the Companions at Thar Ma’unah for thirty afternoons. He invoked against Ri’l, Dhakwan and Usayyah who had disobeyed Allah and His Messenger.) However, he did not do this permanently. This proves that he did qunut on a temporary basis and only when a calamity befell the Muslims.
Performing the qunut in such a manner is a judgement of the imam. If he sees that qunut is appropriate during the fajr prayer, he does so and the Muslims shall follow. This was the example of the Prophet(pbuh). Those praying behind him made qunut along with him. However, making it a mainstay of the prayer is an innovation for there are no authentic ahadith for its implementation. The majority of the scholars are of this view.(See al-Mughni (2/586), and al-lnsaf (2/174).) It is mandatory upon us to follow the Sunnah and shun bigotry to any particular school o f thought or an opinion. Any view or opinion can be dismissed except that of the Messenger of Allah(pbuh)
If a calamity befalls the Muslims which requires invocation, then the imam makes qunut for every obligatory prayer, and not just the fajr prayer. This is repeated until such a time that Allah relieves the Muslims of the calamity.
Qunut is not performed when plague afflicts the Muslims. This is because plague ravaged al-Sham during the lifetime of Umar ibn al-Khattab. However, it has not been recorded that he made qunut. We shall not put to practice that which was not practiced by the Prophet(pbuh), his Companions and the rightly-guided caliphs. Furthermore, the Muslims who die of plague are martyrs and it is a mercy to the Muslims. Therefore qunut is not observed during a plague.
And the tarawih prayer is twenty rak’ah.
“And the tarawih prayer is twenty rak’ah ”: The tarawih prayer is Sunnah mu’akkadah (a strongly recommended Sunnah) prayer performed in congregation only in the month of Ramadan. The Prophet(pbuh) prayed it with his Companions during the nights of Ramadan. He later refrained from praying with them and did so alone in his house. He explained his actions citing his fear that the people might assume that tarawih is obligatory upon them. Hence he stayed away from the congregational tarawih prayer to weaken this assumption.(Reported by al-Bukhari (2/62-63) and Muslim (2/177) from the narration of ‘Aishah.) However, the Sunnah is to pray it in congregation as the Prophet(pbuh) did so initially with his Companions.
Tarawih remained an optional prayer in the eyes of the people as a result of the Prophet’s timely action to refrain from praying it in congregation. To further emphasise that it was a Sunnah prayer, the Companions used to pray it individually in groups of two or three and sometimes in groups numbering more than that. They used to pray in many groups within the masjids during the lifetime of the Prophet(pbuh), when Abu Bakr was caliph and in the beginning of Umar’s caliphate. May Allah be pleased with them both. There were many congregations praying tarawih within a masjid at the same time.
Then Umar decided to gather all the Muslims behind one imam in the masjid rather than having many congregations praying simultaneously. In fact, he was re-introducing the Sunnah that was initially practiced by the Prophet(pbuh). It was safe for Umar to do so as the Prophet had passed away by then and revelation had ceased. Due to his passing, the fear that people might consider tarawih prayers as obligatory was removed. ‘Umar knew that no new obligation can be introduced in Islam with the demise of the Prophet. He felt that the Muslims being fragmented during tarawih prayers was unbecoming. It is better for all the Muslims to pray united behind one imam. So ‘Umar united them and appointed Ubay ibn K’ab as the imam who prayed twenty rakat adding two rakat of al-shafa’ and one rakat of witr prayer. They prayed a total of twenty three rakat for tarawih.
All of the Companions from the Muhajirun and Ansar prayed likewise in Masjid al-Nabawi when ‘Umar was the caliph. Some scholars claim that they prayed thirty six rakat and some other scholars cite an even larger number. Some view that tarawih was eleven(See al-Mughni (2/604).) or thirteen rak’dh. This illustrates that there is no fixed number as to how many rakat one can perform for tarawih prayer. If a person wants to pray twenty three rakat, then he is free to do so for the Companions did so. He can also pray eleven or thirteen rakat as was the practice of the Prophet(pbuh). He can add on to these numbers if he so desires.
Shaykh al-Islam ibn Taymivyah said, “It depends on the way the prayer performed.”(See al-Ikhtiyarat al-Fiqhiyyah (64).)I.e. If he intends to prolong the qiyam, ruku and sujud as the Prophet(pbuh) did, he can pray eleven or thirteen rak’ah. If the masses cannot bear a prolonged rak’ah, then the imam should heed the advice of the Prophet(pbuh) who said: “Whoever leads the prayer should make it brief for there are the old, the weak and he who has to fulfil needs amongst them .”(Reported by al-Bukhari (1/33-34, 180), (8/33), (9/82) and Muslim (2/24, 43) from the narration of Abu Mas’ud al-Ansari.)
When the people became lax in performing the prayer as the Prophet(pbuh) prayed, they increased the number of rakat but the proper method was wanting. It was the Sunnah of the Prophet to pray less but lengthier rakat. Having said this, we must accept that there are many forms in regards to tarawih prayer as the Prophet did not specify how it must be done. He had only exhorted Muslims to stand in prayer to take advantage of the blessed month of Ramadan. He(pbuh) said, “Whosoever performs prayers at night during the month of Ramadan with faith and in the hope of receiving Allah’s reward, he will have his past sins forgiven.”(Reported by al-Bukhari (1/16), (3/58) and Muslim (2/176,177) from the narration of Abu Hurairah.) There is no specification here regarding the number of rak’ah. He also said, “Whosoever prays with the imam until he departs, it is written for him that he stood the whole night in prayer.”(Reported by Ahmad (5/163), Abu Dawud (1375), al-Tirmidhi (806), al-Nasa’i (3/83-84) and Ibn Majah (1327) from the narration of Abu Dhar.) Yet again the Prophet did not mention the number of rak’ah.
This is proof that the issue is vast and there is no limit to the number of rakat a person can pray for the tarawih prayer. In terms of the attributes of this prayer: the people can shorten the length of the prayer and increase the units, as was done by the Companions, or reduce the units and lengthen the prayer, as was done by the Prophet. He(pbuh), used to read Surah al-Baqarah, Ali ‘Imran and al-Nisa in just two rakat of the night prayer. He would not recite an ayah mentioning Allah’s mercy except that he would pause to ask for it and would not recite an ayah describing torment except that he would pause to seek refuge from it.(Reported by Muslim (2/186) from the narration of Hudhayfah.)
In conclusion, we realise that the number of rakat for the tarawih prayer is not restricted to a certain number. However, the essence of the matter is to look at the methodology of the Prophet when it comes to prayer. He(pbuh) reduced the rakat as his prayer itself was prolonged. Therefore, if anyone were to reduce the length of the prayer, he may increase the number of rakat as was the practice of the Companions. This way it is balanced. All evidence leads us to draw this conclusion on this issue.
The argument that whoever performs more than eleven or thirteen rakat is an innovator does not hold weight for the argument stands in direct contrast to the practice of the Companions. It is as if they view the Companions of the Prophet to be in error. It must be noted that among them were the rightly-guided caliphs ‘Umar, ‘Uthm an, ‘A li, the Muhajirun and the Ansar among the Companions. All of them prayed twenty three rakat of tarawih in Masjid al-NabawI. To validate this argument, these eminent Companions would need to be labelled as innovators! La hawla wa la quwatta ila billah (There is no might or power except with Allah). This kind of talk is utterly insolent!
The issue, as explained is flexibility. If the prayer is prolonged, then let him reduce the number of rakat and vice versa. This is the case provided that tarawih prayer is performed in congregation. When prayed individually, one may lengthen his prayer as he wishes. The Prophet(pbuh) said: “If one of you leads the prayer, he should make it brief, for there are amongst them the old, weak and he who has to fulfil his needs. When he prays alone, he may lengthen it as he wishes.”(Reported by al-Bukhari (1/180) and Muslim (2/43) from the narration of Abu Hurairah.)
It is performed in congregation along with witr after the ‘isha prayer during the month of Ramadan. Those who intend to pray tahajjud may pray witr later. If he prays with the imam , he should make it an even number by adding a rakat. To pray nawafil in between tarawih prayer is disliked but praying in congregation after it is not.
“It is performed in congregation”: The original form is to perform tarawih prayer in congregation though it is not wrong for a person to pray it individually. However, it is better if it is performed in congregation with the Muslims.
“Along with witr”: E.g. he can pray twenty rakat and then add three rakat (al-shafa ’ and witr). If he prays ten rakat, he may add a single rakat of witr to make it eleven rakat in total. He may add three rakat to make it thirteen as well.
“After the ‘isha prayer during the month of Ramadan”: The time for the tarawih prayer is after the ‘isha prayer and this is a matter of ijma. It is not permissible to pray it before ‘isha as this was the way our Prophet(pbuh) showed us. The pious predecessors never prayed it before ‘isha prayer. Hence the prohibition is clear.(Shaykh al-Islam ibn Taymiyyah said, “W hoever prays tarawih before ‘isha has treaded the innovators’ path and the way of those who refute the Sunnah.” See al-Ikhtiyarat al-Fiqhiyyah(p. 64).) If he combined the maghrib and ‘isha prayers together due to rain and did so at the time of maghrib, he may pray tarawih thereafter. This is because technically, it is after ‘isha prayer.
“Those who intend to pray tahajjud may pray witr later”: If he prays tarawih with the imam but intends to pray tahajjud later at night, he may do so. This adds to his rewards. However, he should perform the witr prayer with the imam so that he can attain the merit mentioned by the Prophet(pbuh): “Whosoever stands in prayer with the imam until he departs, it is written for him that he stood the whole night in prayer.”(Ibid.)He should pray witr With, the imam and not depart until the imam departs.
It is best that he maintains the witr prayer prayed together with the imam even if he prays tahajjud later at night. He need not repeat the witr prayer for the Prophet(pbuh) said, “There are no two witr prayers in one night.”(Reported by Ahmad (4/23), Abu Dawud (1439), al-Tirmidhi (470) and al-Nasa’i (3/229-230) from the narration of Talq ibn ‘Ali.) There are narrations to prove that the Prophet used to pray after witr and not repeat the witr prayer.(Reported by Muslim (2/168-170) from the narration of ‘Aishah at the beginning of the narrative.)
“If he prays with the imam, he should make it an even number by adding a rakat”: It is best that he not do this. Rather, he should follow the imam. Then later pray tahajjud in as many rakat as he wishes. His witr prayer performed with the imam shall suffice.
“To pray nawafil in between tarawih prayer is disliked”: This refers to when the imam makes taslim after performing two rakat of tarawih, and an individual gets up to pray nafl prayers on his own. This is not permissible. This will lead to people praying different prayers simultaneously within a masjid. The Companions used to rebuke those who did so.
“Praying in congregation after it is not”: As mentioned, one performs tarawih prayer with the imam and departs with him. He may choose to pray individually or in congregation thereafter.
Followed by the sunan of ratibah. Two rakat before zuhr and two after it. Two rakat after maghrib and ‘isha respectively. Two rakat before fajr. These are the strongly recommended rawatib. If someone misses these prayers, it is Sunnah for him to replace it. The night prayers are better than the day prayers. The best time is at two-thirds of the night.
“Followed by the sunan of ratibah”: These are prayed alongside the obligatory prayers.
“Two rakat before zuhr and two after it. Two rakat after maghrib and ‘isha respectively. Two rakat before fajr”: These are the ten rakat which are derived from the hadith narrated by Ibn ‘Umar who said, “I have in memory the ten rakat prayed by the Messenger of Allah(pbuh). Two rakat before zuhr, two rakat after it. Two rakat after maghrib he prayed in his house, two rakat he prayed after ‘isha prayer in his house and two rakat before fajr, a time when none entered the house of the Messenger of Allah(pbuh), [I came to know this because] Hafsah told me this.”(Reported by al-Bukhari (2/74) from the narration of Abdullah ibn Umar with this wording.)
And from these ten rakat, the most recommended is the two rakat before the fajr prayer. The Prophet M did not leave it even when he was on a journey. These ten rakat are the least one can pray. It is best to pray four rakat before zuhr and four rakat after it. The total will then be fourteen. The Prophet(pbuh) said: “He who maintains four rakat before zuhr and four rakat after zuhr will be prohibited from the hellfire.”(Reported by Ahmad (6/325, 326), Abu Dawud (1269), al-Tirmidhi (427, 428), al-Nasa’i (3/264,265) and Ibn Majah (1160) from the narration of Umm Habibah.)
“If someone misses these prayers, it is Sunnah for him to replace it”: This refers to the rawatib prayers. The evidence for this is that the Prophet(pbuh) made up the ratibah that is prayed after zuhr. He made them up after the asr prayer.(Reported by al-Bukhari (2/87, 88) and Muslim (2/210, 211) from the narration of Umm Salamah.) On another occasion, the Prophet and his Companions slept through the fajr time and only the heat of the sun woke them up. This was while they were on a journey. He then prayed the ratibah offa jr prayer before calling the muadhin and performing the fajr prayer.(Reported by Muslim (2/138-139) from the narration of Abu Q atadah.) We observe that he(pbuh) made up for the missed ratibah of the fajr prayer as well as the fard rakat. Once, the Prophet(pbuh) saw a man praying after fajr prayer. He asked the man who replied that he was making up for the ratibah prayer of fajr that he had missed. The Prophet(pbuh) endorsed the man’s action.(Reported by Ahmad (5/447), Abu Dawud (1267), al-Tirmidhi (422) and Ibn M ajah (1154) from the narration of Qays ibn Amr al-Ansari.)
“The night prayers are better than the day prayers”: The next type of Sunnah prayers after the muqid (confined) ones are the mutlaq (general) prayers. The best of the mutlaq prayers is the night prayer. The Prophet(pbuh) said, “The best prayer after the obligatory prayer is the night prayer”.(Reported by Muslim (3/169) from the narration of Abu Hurairah.) Without doubt, the night prayer is the best general nafl or supererogatory prayer. It is especially more rewarding at the latest part of the night for it has merits that other times do not. One feels total tranquillity and a person is free of all mundane chores in the late hours of the night. When there is a third of the night remaining, Allah(swt) descends to the earth’s skies and asks, “Is there anyone who asks so that I may give? Is there anyone who seeks pardon so that I may forgive? Is there anyone who invokes so that I can answer his invocation?”(Reported by al-Bukhari (2/66), (8/88), (9/175) and Muslim (2/175,176) from the narration of Abu Hurairah.)
Allah says in the Qur’an: {Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words.}(Al-Muzzammil: 6) “Nashi’ah” in this ayah means waking up at night after sleep. Therefore the author wrote:
“The best time is at two-thirds of the night”: I.e. after the first half of the night. He may sleep the first half and then wake up to pray a third o f the night. He may sleep again for a sixth of the night. This was the practice of Prophet Dawud.(Reported by al-Bukhari (2/63), (4-195-196) and Muslim (3/165) from the narration of Abdullah ibn Amr al-’As.)
The night and day prayers are in batches of two rakat. If he prays tatawu’ (voluntary) prayers during the day of four rakat in the manner of the zuhr prayer, then it is not a problem. The reward for prayers performed sitting down is half that of prayers performed standing.
“The night and day prayers are in batches of two rakat”‘. I.e. he makes the taslim after every two rakat. The Prophet(pbuh) said, “The night prayer is prayed in batches of two.”(Reported by al-Bukhari (2/30), Muslim (2/171) from the narration of Abdullah ibn Umar.) And in another hadith, “The night and day prayers are prayed in batches of two.”(Reported by Ahmad (2/26, 51), Abu Dawud (1295), al-Tirmidhi (597) and al-Nasa’i (3/227) and Ibn Majah (1322) from the narration of Abdullah ibn ‘Umar.) Multiple rakat should not be joined together with one taslim but one should pray in batches of two rakat.
“If he prays tatawu (voluntary) prayers during the day of four rakat in the manner of the zuhr prayer”: Referring to the following scenario: he performs two rakat and then sits for the first tashahud followed by two rakat with the final tashahud at the end. He then makes taslim. Praying nafl prayers like the zuhr prayer is acceptable. This is permissible only during the day.
“The reward for prayers performed sitting down is half that of prayers performed standing”: The nafl prayer performed sitting is permissible even if that person does not have a valid excuse. However, the reward for this deed is only half of what he would gain if he stood up to pray it. The Prophet(pbuh) used to perform the night prayer sitting down. In a hadith reported from the Prophet(pbuh), he said, “The reward of prayer performed sitting down is half that of the prayer performed standing.”(Reported by Muslim (2/165) from the narration of Abdullah ibn Amr.)
The duha prayer is a Sunnah. Two rakat is the minimum and eight rakat is the maximum.
“Duha prayer is a Sunnah”: The duha prayer is a supererogatory prayer which is mutlaq (general). It is called duha in reference to the time at which it is prayed, which is in the morning. The Prophet used to perform duha prayer and urged Abu Hurairah to do so. He(pbuh) advised Abu Hurairah to perform three things: To fast three days in a month, to perform w itr prayer before going to bed and to perform the duha prayer. (Reported by al-Bukhari (2/73), (3/53) and Muslim (2/158) from the narration of Abu Hurairah.)
Duha prayer is especially important to those who missed performing the night prayer. This prayer is mentioned in many ahadith of the Prophet(pbuh)
“Two rakat is the minimum”: The Prophet(pbuh) said, “On every joint bone of man, there is a charity due.” Then he went on to mention the different types of charity and then added, “The sum of all of these are equalled when he prays the two rakat of duha”(Reported by Muslim (2/158) from the narration of Abu Dhar.) He(pbuh) also informed that whoever performs the fajr prayer, sits in the place that he prayed until sunrise and prays two rakat of duha thereafter, he shall gain the reward of a Hajj and an ‘Umrah.(Reported by al-Tirmidhi (586) from the narration of Anas ibn Malik.)
“Eight rakat is the maximum”: Praying sets of two rakat followed by the taslim. The Prophet entered the house of his cousin Umm Hani, his uncle Abu Talib’s daughter, and prayed there eight rakat of duha prayer.(Reported by al-Bukhari (2/57, 73), (5/189) and Muslim (2/157) from the narration of Umm Hani.) This is the evidence to show that eight rakat is the maximum for duha prayer.
Its time is just after the prohibited time in the morning until just before the zenith.
The time to perform the duha prayer starts after the ending of the time when prayers are forbidden. Its indication is when the sun rises above the horizon the distance of a spear. Duha prayer can be performed until moments before the sun reaches its zenith which signals the time when prayers are prohibited.
The more the duha prayer is delayed in the morning, the better it is. The Prophet(pbuh) said, “The prayer of those who are penitent is observed when your weaned camels feel the heat of the sun.”(Reported by M uslim (2/171) from the narration of Zayd ibn Arqam.) Therefore, the best time to perform duha prayer is just before the prohibited time of the zenith.
The sujud of tilawah (recitation) is a prayer. It is Sunnah for the reciter and the listener to make the prostration. However the one who overhears the recital is excluded. If the reciter does not make the sujud , the listener need not do so.
A recommended nafl is the sujud al-tilawah (prostration for recital). One performs it when he recites an ayah which has sajdah (ayah of prostration) in it as the Prophet(pbuh) used to do so.
It is recommended that both the reciter and the listener perform the sujud. The Companions used to listen to the Prophet(pbuh) recite the Qur’an and when he made the sujud al-tilawah, they did likewise such that some of them had trouble finding enough space to place their foreheads on the ground due to crowding.(Reported by al-Bukhari (2/51-53) and Muslim (2/88) from the narration of Ibn ‘Umar.)This is evidence to show that it is a Sunnah for both the reciter and those listening to the recitation to perform the sujud. However, a person who overhears the Qur’an or was not expressly listening to it need not make the sujud.
“The sujud of tilawah (recitation) is a prayer”: The scholars differ as to whether it is a prayer or an independent act of worship. There are two views:
The first view: It is a prayer, as mentioned by the author above. If it is deemed a prayer, it adopts the rules pertaining to prayer as well. For example, facing the qiblah, making takbir when one makes sujud and rises up, being in the state of ablution. The pre-requisite that one’s awrah be covered will also apply.(See al-Insaf (2/193).)
The second view: It is not a prayer, rather it is an independent act of worship and the rules and pre-requisites of the prayer do not apply to sujud al-tilawah.(This is the preferred view of Shaykh al-Islam ibn Taymiyyah. See al-Ikhtiyarat al-Fiqhiyyah.)
“If the reciter does not make the sujud, the listener need not do so”: The listener only does it if the reciter does so.
There are fourteen sajdah (ayat of prostration) and in Surah al-Hajj, there are two sajdahs. One should make takbir when making the sujud and when rising up from it. One should sit and make salam and omit the tashahud.
“There are fourteen sajdah (ayat of prostration) and in Surah al-Hajj, there are two sajdahs”: There are fourteen ayat of prostration in the Qur’an which are in the following surahs: al-A’raf, al-Ra’d , al-Nahl, al-Isra, M aryam, al-Hajj (two sajdahs, one in the early part of the surah and one at the end), al-Furqan, al-Naml, al-Sajdah, al-Fussilat, al-Najm, al-Inshiqaq and al-‘Alaq. These surahs are in descending order.
“One should make takbir when making the sujud and when rising up from it”: This is based on the view that sujud al-tilawah is a prayer. Taslim is also made as there is tahrim (forbidden) and tahlil (allowed) aspects to it, which all prayers have.(See al-Insaf(2/197).)However, the preferred view is that [only the] takbir is essential when a sajdah occurs during the recital of the prayer. The imam makes takbir to indicate the sujud and then another takbir to indicate the rising up to qiyam again. This was the example shown to us by our beloved Prophet(pbuh).(Reported by al-Bukhari (1/199) and Muslim (2/7) from the narration of Abu Hurairah.)
“One should sit and make salam and omit the tashahud”: This is based on the view that sujud al-tilawah is a prayer.
Reciting ayat containing a sajdah and performing sujud al-tilawah by the imam in the silent prayers is disliked. The ma’mum should follow the imam in doing the sujud al-tilawah in the other prayers. Sujud can be performed in gratitude when a new blessing is bestowed or a calamity averted. A sujud for gratitude performed whilst praying renders the prayer invalid, unless done with ignorance or forgetfully.
By Shaykh Salih ibn Fawzan al-Fawzan
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