Shaykh al-Islaam Ibn Taymiyyah (may Allaah have Mercy on him) said:
“…The night prayers of Ramadhan have not been limited to a specific number (of rak’ahs). He (the Prophet) himself (may Allaah raise his rank and grant him peace) used to pray no more than 13 rak’ahs in Ramadhan or any other time. However, he used to pray with long rak’ahs.
When ‘Umar gathered the people behind Ubayy ibn Ka’b, he (Ubayy) used to pray 20 rak’ahs with them, and then pray three rak’ahs of witr. He used to recite less in the rak’ahs to compensate for the increased number, since that was easier for the believers than long rak’ahs.
After that, some of the Salaf used to pray 40 rak’ahs, adding three for witr.
Others prayed 36 rak’ahs, adding three for witr.
All of this was acceptable. Whichever of these ways a person chooses to pray in Ramadhan is fine.
The best scenario differs depending on the people’s situations. If they can stand for a long time, then ten rak’ahs with three for witr is best, as it was the steady practice of the Prophet (may Allaah raise his rank and grant him peace) in Ramadhan and other times.
If the people can not stand for long periods of time, then 20 rak’ahs is better. This is what most of the Muslims do, since it is a middle ground between ten and 40. It is permissible for someone to pray 40 or some other number (of rak’ahs), and there is nothing disliked about that. This has been mentioned explicitly by a number of imaams, like Ahmad for example.
Anyone who assumes that the night prayers of Ramadhan have been limited by the Prophet (may Allaah raise his rank and grant him peace) to a set number that must be adhered to without any increase or decrease has surely erred…”
[And Allaah knows best.]
Source: His Fataawee (22/272) [PDF]
baarakallahu feekum for the work brother is doing for islam, may Allah accept it from you! what if the ijma was base on a weak hadheeth? does the ijama still takes precedence?
wa feek akhee. Ijmaa’ (scholarly consensus) is a decisive proof by itself. Every established ijmaa’ has a “mustanad” or something as its basis, but at times the basis for the ijmaa’ may not be very clear. So the scholars classify this mustanad into “thaahir” (clear, obvious) and “khafee” (subtle). When ijmaa’ has actually taken place, meaning the scholars of Islaam of a certain era have all agreed upon a ruling, then it is the haqq, and the ummah does not unite upon error. While the scholars of usool may debate over what the actual mustanad was, it does not affect us, and we do not need to know the mustanad to accept the ijmaa’, since the ummah does not unite upon error.
In reality, what looks like ijmaa’ on the ruling from a weak hadeeth could have the following possibilities:
– The hadeeth is differed over, some scholars consider it weak and others consider it authentic, and the ijmaa’ reached on its meaning proves that the scholars who considered it authentic are correct.
– The hadeeth is not weak in the first place, rather it is strengthened by way of other routes (some may not be so easy to find).
– The hadeeth is weak, but it is not the mustanad (basis) for the ijmaa’, it is something else not as obvious.
– The ijmaa’ is merely claimed, yet it is not established or proven.
These are some of the possibilities, and I have written this without reviewing the article above. If there is something specific from the article you were concerned about, please mention it in the question.
And I remind you that confirmed, established ijmaa’ by itself is more decisive as a proof than the texts of the Book and the Sunnah.
jazakallah khair, my question was basically with regard to giyaamullaili, since there is ijmaa that we don’t necessarily have to stick to praying just 11 rakaath, meaning we can pray even 20, but later we find out from the book of Shaikh Albani rahimahullah that any increase to the original 11 rakaath is a bid”a, and his position seems stronger to me, and all the texts regarding otherwise seems to be weak. in this kind of situations what do we do?
Regarding the prayer of 20 rak’ahs in the time of ‘Umar, the scholars have differed over the authenticity of the report, and while Shaykh Al-Albaanee’s opinion on the hadeeth may sound convincing, it is a very delicate and difficult ruling to understand, especially when the issue of shuthooth (contradictions in the narrations) is involved, even for students of hadeeth. I’d really recommend some further reading on the topic, like this article: http://www.bakkah.net/interactive/q&a/aamb037-witr-11-rakahs-night-prayer.htm, and this one: http://www.bakkah.net/articles/taraaweeh-rak-ahs-11-20.htm
As-salamualaikum wa rahmatullahi wa barakatuh.
The above two links are not working. Can you please fix them so that we can learn and understand the matter more?
JazakAllaahu khairan
Wa ‘alaykumus-Salaamu wa rahmatullaah wa barakaatuh.
https://www.bakkah.net/en/taymiyyah-night-prayers-ramadhan-11-20-rakahs.htm
https://www.bakkah.net/en/important-advice-about-the-number-of-rakahs-of-night-prayers.htm
You said: confirmed, established ijmaa’ by itself is more decisive as a proof than the texts of the Book and the Sunnah.
This seems a bit strange to me,enlighten me please!
The wordings of the texts of the Quran and Sunnah can sometimes carry more than one possible meaning, or some of them can be abrogated, or perhaps specific to some scenarios, and these issues may not be clear to all those who read them. This is why you find the scholars differing, while each scholar uses the same textual proofs, but with a different understanding. Ijmaa’ (scholarly consensus) on an issue is cited with very clear phrases. Also, there is no abrogation of ijmaa’ ever. These are some of the angles that show how ijmaa’ is a more decisive proof than even a text of the Quran or authentic Sunnah. This has been mentioned by the scholars in their books of Usool al-Fiqh.
al salam alaykoum wa rahmat allah wa barakato.
dear brother,
what is the position of the salaf and ulama on praying only 8 raka’a and 3 witr?
from what ive heard is that 8 is the minimum yet taraweeh isnt obligatory
barak allahu feek
Wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. Did you read the article above? “Anyone who assumes that the night prayers of Ramadhan have been limited by the Prophet (may Allaah raise his rank and grant him peace) to a set number that must be adhered to WITHOUT ANY INCREASE OR DECREASE has surely erred…”
As salaamu alaykium..can you post the actual proof that shaykh albani brings?
Wa ‘alaykas-salaamu wa rahmatullaah. The shaykh (may Allaah have Mercy on him) has a very long argument, the strongest points being a heavy reliance on the hadeeth of ‘Aa’ishah about 11 Rak’ahs in and outside of Ramadhaan. As for statements of the imams making the same conclusion as he did, I only recall a quote from Imaam Maalik were he allegedly said that what people had invented above 11 or 13 was a newly-invented matter. That report, upon investigation, was found to have hundreds of years of missing chain to Imaam Maalik, while being entirely contradictory to what is overwhelmingly established from his practice and recognition of 36 Rak’ahs and 3 for Witr. In some narrations, he said this had been the practice for over a hundred years. In one narration, he was asked if it should be reduced, and he would not allow it to be reduced. These are early narrations, well known and established. He surely did not refer to anything above 11 or 13 as blameworthy, and Allaah knows best.
For more details about why the Salaf all prayed different numbers of Rak’ahs, not restricting it to 11 or 13 or any specific number, listen to this: http://www.spreaker.com/user/radio1mm/about-praying-20-rakahs
Jazaka LAU khayran for this reminder but i will like to know the source of this Fatawah, I mean the hadith and its authenticity, may Allaah guide us because what I used to hear is Prophet
(SAW)* used to pray 11 or 13 rakats (Sunat Ishai included).*Admin: Please read this: https://www.bakkah.net/en/saw-saws-pbuh.htm
To understand more on the topic, this is a helpful article summarized from a great early imam, Muhammad ibn Nasr al-Marwazee [d.294]: https://www.bakkah.net/en/how-many-rakahs-did-the-salaf-pray-for-taraaweeh.htm
Aslamu alaikum Warahmatullah…
Dear Akhi,
May Allah give you good reward for your work and grant ikhlaas in your intentions.
I went through the reply of Shaikh Mohammad Bazmool. where he said that the night prayer (qiyamul Layl) is muqqayad in respect of time.
But as you know in saudi arabia, you had been here for long time. In last ten days of Ramadhan, they split the prayer, they pray half after Ishaa and then rest of in mid night around 2am.
How far it is correct and where they got its basis(mustanand)?
Jazaklallahu khairan
Bilal
Wa ‘alaykas-salaamu wa rahmatullaah. Aameen to your du’aa’. Qiyaam in Ramadhaan is tatawwu’ (optional), and its affair is easy, as the early imams of the Salaf said. Whether you pray it in the beginning, middle, or end of the night, its all good. To have a time when people know to come together for prayer is fine. Whether it is once or twice in one night, whether it is in the beginning, middle, or end of Ramadhaan, its all good. They are not claiming 2:00 a.m. (or any other certain time) is a legislated Sunnah, they are just announcing a time when people can come out together for prayer. And Allaah knows best.
Assalamu alaykum
Regarding the qiyam or taraweeh, what is the ruling on doing it? Is it a Sunnah muakaddah (I heard that word from a Deobandi mosque so unsure). Because here in the UK taraweeh stars at 11 and ends at 00:30 and Fajr is at 1:15 so it becomes very difficult. Does this mean we get more reward insha allah?
And also, if we struggle to concentrate and we are falling asleep during taraweeh what should we do?
Wa ‘alaykas-salaamu wa rahmatullaah. Qiyaam, taraaweeh, tahajjud (terms for the same thing – night prayers) is highly recommended. Stay away from Deobandi masjids, dear brother, as misguidance will only lead you to the Fire. If you are falling asleep in optional night prayers, then give your body its right and get some rest. Then, stand up for prayer when you can follow and understand it. Do not go to extremes in the Religion, as going to extremes destroyed the people before us. And Allaah knows best.
Assalamu alaykum..may allaah bless you brother and increase you in knowledge..
Brother what is the evidence for pray once and twice and rest you said in this comment? I hope an asnwer..
Wa ‘alaykumus-Salaamu wa rahmatullaah. The evidence is that night prayers are two-by-two, with no evidence to restrict it to only one session. Essentially, what is the evidence to restrict it? Additionally, the Prophet (may Allah raise his rank and grant him peace) used to pray, then sleep, and then wake up and pray more, and then go back to sleep, and then wake up and pray more, as described in detail and explained here: https://www.spreaker.com/user/radio1mm/rl3-23d-hadeeth-qe
Assalamualaikum warahmatullahi
Brother I need to know about the obligation of. listening to one whole Quran
in the taraweeh prayers..
Can we change the imam if traveling for some reason…
And also if the imam prays witr like magrib prayers is it ok to do so… I mean is my witr. Valid as its narrated. Finishing with imam has great virtue..
Wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. I do not know anything about any obligation to read or listen to the whole Quran in Taraaweeh Prayers or any other time. Reading the Quran is encouraged as much as one is able. Many of the Companions would complete the reading of the Quran many times, especially in Ramadhaan.
Yes, you can change the imam if your imaam is traveling. (What else would you do?)
And I recall that Shaykh Muhammad Naasir ad-Deen al-Albaanee, a great scholar of the Sunnah, mentioned a narration that indicates Witr is not to be prayed as Maghrib is prayed. What I know to be established from the Sunnah is 2 rak’ahs with a tasleem, and then one rak’ah alone for witr; or three rak’ahs straight with one tashah-hud at the end. And Allaah knows best.
what about the issue of dividing these night prayers . Going home after the regular taraweeh .coming back a few hour before fajr for qiyam ul layl and witr .is this bidah ?
It is only bid’ah if you believe that 11 is the limit. If you believe as the scholars throughout history have always believed, then there is no limit to the number of rak’ahs of Qiyaam, and there is no obligation to pray them all together. They may be prayed all together, or separated by short or long breaks. All of that is qiyaam, not a rigid, difficult matter, and what is important is busying oneself with much prayer, reading Quran, thikr, and du’aa’ in the last ten nights. And Allaah knows best.
Assalamu alaykum
Is it true that if you pray Taraweeh behind the imam then you get the reward of prayig for the entire night?
And also, I have heard from a couple of people that the first 10 days are for mercy, 2nd 10 for forgiveness and last 10 for refuge. Does this have any legitimacy?
As salaamu ‘alaykum, I have some questions Ustaadh, may Allaah make it easy for you to answer.
1st question: I choose to leave praying taraweeh in the masjid due to worldly obligations (work in the morning, school, etc.), instead I wake up a little bit before Fajr (maybe 45 mins earlier) and I offer tahajjud before I eat sahoor, is this okay? I feel like I’m falling short because during Ramadhaan, people treat praying taraweeh in the masjid as if it’s an obligation, and whoever fails to do so is falling short.
2nd question: Is it permissible to pray 2 by 2, and then when I want to close it off, to end with 1 single rak’ah? Even if the total rak’aat prayed are 3, 5, 7, or 9?
3rd question: What are the different methods of praying witr?
4th question: What’s the easiest to follow, and most reliable book that explains the salaah of the Messenger of Allaah صلى الله عليه وسلم ?
Baarak Allaahu feek, and I apologize in advance if I asked too many questions. May Allaah reward you Moosaa and make you from the best of His worshippers this Ramadhaan and beyond! Allaahumma Aameen.
Wa ‘alayk as-salaamu wa rahmatullaah.
1. In order to guard your fulfillment of your obligations, leaving off Taraweeh in congregation is not a problem. But what about your weekends or days off?
2. Absolutely.
4. I would say: Shaykh al-Albaanee’s “Sifatu Salaatin-Nabee” صلى الله عليه وسلم and Allaah knows best.
Aameen to your supplication, and you llikewise.
Is taraweeh an obligation upon us anyway?
No. It is mustahabb (recommended) and highly virtuous.
Assalamu Alaikum Ya Ustadh
I want to know whether Or not should we pray along the Imam when he is praying Witr like the Magrib prayer?
Under lockdown we have no option here but to pray in the Masjid where Imam prays Witr lilke Magrib Salah.
What should we do?
And if we leave Witr due to this reason will we get the reward for standing for the whole night or not?