From the Sunnah of the Prophet ﷺ & the Companions if 'Eed & Jumu'ah fall on the same day

From the Sunnah of the Prophet ﷺ  & his Companions if 'Eed & Jumu'ah fall on the same day

Extracted from the article  سنة النبي ﷺوصحابته إذا اجتمع العيد والجمعة رخصوا في الجمعة   by the noble Shaykh Abu 'Uthmaan Muhammad Al-'Anjaree  حفظه الله

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-  Iyaas bin Abee Ramlah Ash-Shaamee said: “I heard a man ask Zayd bin Arqaam - رضى الله تعالى عنه - ‘Were you with the Messenger of Allaah ﷺ when two ‘Eeds fell on the same day (‘Eed & Jumu’ah)?’ He said: ‘Yes.’  (The man) said: ‘So what did he do?’  (Zayd) said: ‘He prayed the ‘Eed prayer, then he granted a concession regarding praying the Jumu’ah prayer, then he said:  “Whoever wishes to pray (the Jumu’ah prayer), then let him pray (it).” 1 

-  Ibn 'Umar  رضى الله تعالى عنهما  said:  "Two ‘Eeds came together at the time of the Messenger of Allaah ﷺ,  so he led the people in (the 'Eed) prayer, then he said: “Whoever wishes to come to the Jumu'ah (prayer), then let him come, & whoever wishes to stay behind, then let him stay behind.’”  2

 -  ‘Alee bin Abee Taalib  رضى الله تعالى عنه  said when two ‘Eeds (‘Eed & Jumu’ah) coincided on the same day: “Whoever wants to pray them both, then let him pray (them), & whoever wants to sit, then let him sit.”  Sufyaan (Ath-Thawree) said:  “Meaning, he sits in his house (& does not go out to pray Jumu’ah).”  3

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1  -  Abu Daawood, Ibn Maajah, Ad-Daarimee, Ibn Khuzaymah, Ibn Al-Madeenee, Al-Haakim, Adh-Dhahabee, & Ibn Abee Shaybah in Al-Musannaf. Declared saheeh by Shaykh Al-Albaanee

2  - Ibn Maajah (1312).  Shaykh Al-Albaanee declared it to be authentic due to supporting narrations

3  -  ‘Abdur-Razzaaq in Al-Musannaf  (5731)

Rendered into English by:  Abu Sufyaan 'Uthmaan Beecher

Some quick points regarding Zakaatul-Fitr

Some quick points regarding Zakaatul-Fitr:

* It is a bid'ah to give it as money and opposes the Sunnah, as has been mentioned by Shaykh Ibn 'Uthaymeen, Shaykh al-Fawzaan, & others.

* Zakaatul-Fitr is given as a Saa' (4 amdaad [mudds]) of rice, wheat barley, dates, cheese or raisins. Shaykh al-Fawzaan mentions it can also be a type of food common to the people of that land, like corn, for example. [al-Mukhlis al-Fiqhee]

* I asked our Shaykh, Dr. Aboo Muhammad Fawaaz al-'Awadhee 1, this evening about the miqdaar of a mudd & saa' due to the confusion (mine & some others) in regards to different sayings of Ahlul-'Ilm and things posted on the internet. He mentioned the mudd an-Nabawee (Prophetic mudd) is a measurement based on volume that fits in the two cupped-together hands of an average sized man. This was the saa' of the people of al-Madeenah 2. He said a mudd is a measurement, not a cup, bowl or utensil.
So a saa' is 4 mudds, or amdaad. Once one figures out the volume & subsequent weight of a mudd of the food type being measured, he can times that by 4 to get the weight of a saa', then do the math for a saa' per each family member.

* food types will differ between each other in their volume (a mudd of rice will differ in volume & it's weight from a mudd of dates, etc.) and can a respective food type can differ in itself (some dates may be bigger than others, basmati may differ from Uncle Ben's, etc.). Shaykh Fawaaz mentioned that ash-Shaykh Ibn 'Uthaymeen mentioned that generally a saa' of rice today comes out to approx. 2.4 or 2.5 kilos, while dates can be around 1.5 kilos, depending on the type. Shaykh Ahmad as-Subay'ee mentioned that a person just buying a bag of rice and giving it is not the same as a person measuring it out with his own hands and then giving it.

* it is supposed to be distributed amongst the poor and the destitute as occurs in the hadeeth of Ibn ‘Abbaas, as Ibnul-Qayyim mentions in "Zaad", not that 8 categories mentioned in the Qur'aan.

* It must be given before the 'Eed salaah in order to be accepted as Zakaatul-Fitr, otherwise it is normal sadaqah, as comes in the hadeeth.

These are just quick points from what we've read &; heard from our Mashaayikh in this issue, and Allaah knows best!

 

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1. Shaykh Fawaaz is a muhaqqiq, researcher, & teacher at Daarul-Qur'aan here in Kuwait and one of our beloved mashaayikh.  Shaykh Zayd ad-Dawsiree recently said "Shaykh Fawaaz with us is a faqeeh".  He has studied with many of our mashaayikh here in Kuwait and frequently visits the Mashaayikh in al-Madeenah and studied with some of them while completing his PhD in the Islaamic University... for those who wanted to know, baarakallaahu feekum.

2 Shaykh (Dr.) Muhammad bin Haadee al-Madjhalee has  mentioned this as well, as can be found here.

Zakaatul-Fitr :::: Shaykh Zayd al-Madkhalee on who Zakaatul-Fitr can be given

 

The Scholars have differed concerning the issue of distributing the Zakaat ul Fitr, such that there are two sayings:
 

The first saying: That it is to be distributed amongst the eight types of individuals that have been mentioned by Allaah in Soorah At-Tawbah in His saying:
 

((Indeed the Sadaqaat (obligatory Zakaat) are for the poor and the destitute and those employed to collect (the funds); and for those whose hearts have inclined (towards Islaam), and to free the captives; and for those in debt, and in the Path of Allaah (the Mujahideen), and for the wayfarer: an obligation imposed by Allaah, and Allaah is All-Knower All-Wise.)) Soorah At-Tawbah: 60
 

This is a saying which is well-known from amongst the Shaafi’ee’s.
 

The second saying: Is that it is not to be distributed except amongst the poor and the destitute as occurs in the hadeeth of Ibn ‘Abbaas which preceded in which there was the statement: ((a sustenance for the destitute))*.
 

Ibn Al-Qayyim (rahimahullaah) said: ((It was from his guidance (Sallalaahu ‘alaihi wa sallam) that he would specify those that were destitute for this particular Sadaqah, so he would not distribute it amongst the eight types of people – handful by handful. Nor did he command for that to be done that way, nor did any one of the companions do that, nor did those that came after them. Rather it is one of two sayings with us that it is impermissible to give it except to the destitute in particular.))
 

So this is the saying which is to be taken, except if you see dire need amongst someone from the other categories or an acceptable advantage by way of the Sharee’ah (to give it such), in which case it is to be given from this Sadaqah after it has been given to the poor and the destitute – in an ample portion. This is because it is a means of sustenance for them as has been established through that narration.
 

Here arises an issue which should be taken into consideration which is:
That it is permissible for one individual person to distribute his Zakaat to either one destitute person or to a number of them. Just as it is (allowed) for a group of people to give their fitrah to a single poor person so long as they are not committing an injustice in the right of the others who are present.
 

The second issue which is also recommended to pay attention to is that: It is impermissible to give it to those that it is impermissible to give the Zakaat to in accordance to that which we mentioned concerning the Zakaat of the types of wealth. And Allaah Knows best. 

 

Shaykh Zayd al-Madkhalee

Al-Afnaan an-nadiyyah sharh mandhoomah as-subul as-sawiyyah le-Fiqh As-Sunan al-marwiyyah vol 3 pages 97-98 

Translated by Aboo Haatim Muhammad Farooq


*The full text of the Hadeeth:
((Allaah’s Messenger (Sallalaahu ‘alaihi wa sallam) ordered the giving of Zakaat ul Fitr as a purification for the fasting person from idle talk and obscenity, and as a sustenance for the poor. So whosoever gives it before the prayer (of ‘Eid) then it is an accepted Zakaat, and whosoever gives it after the prayer, then it is a Sadaqah (charity) from the Sadaqaat.))
Reported by Aboo Dawood in the book of Zakaat chapter: Zakaat ul Fitr; number 1609 and Ibn Maajah in the book of Zakaat chapter: Sadaqatul Fitr; number 1827and Ad-Daaraqutnee in the book of Zakaat ul Fitr number 1.

Studying the Qur'aan during the Nights of Ramadaan: a forgotten Sunnah

Studying the Qur'aan during the Nights of Ramadaan 1

From 'Abdullaah bin 'Abbaas (radiyallaahu 'anhumaa) who said: "The Prophet (Sallallaahu 'alayhi wasallam) was the most generous of all the people - and he was even more generous in Ramadaan when Jibreel ('Alayhis-Salaam) would meet him, and he would meet him every night of Ramadaan until it ended.  The Prophet (Sallallaahu 'alayhi wasallam) would recite the Qur'aan upon him.  So when Jibreel would meet him, he was more generous than a fast wind (sent to bring the rain)." 2

al-Imaam an-Nawawee said in the explanation of (Saheeh) Muslim: "and in this hadeeth are benefits, from them is:  the desirability of studying the Qur'aan." 3

al-Imaam Ibn Baaz (rahimahullaah) said:  "It can be concluded from it studying (the Qur'aan), and that it is desirable for the believer that he study the Qur'aan with one who will benefit and aid him, because the Messenger ('Alayhis-Salaam) studied with Jibraa'eel for benefit, because Jibraa'eel, he is the one who came from Allaah (Jalla wa 'Alaa) and he is the ambassador between Allaah and the Messengers.  So Jibraa'eel, he must benefit and increase the Prophet (Sallallaahu 'alayhi wasallam) in matters regarding Allaah ('Azza wa Jal), in regards to establishing the letters (and words) of the Qur'aan, and regarding it's meanings which Allaah intended by them.  So if a person studies with one who aids him upon understanding the Qur'aan, and aids him upon establishing its words, then this is sought after, just as the Prophet (Sallallaahu 'alayhi wasallam) studied with Jibraa'eel."

And he (al-Imaam Ibn Baaz) said: "and in it is another benefit, and it is that studying in the night is better than the day, because this studying was at night, and what is well-known is that the night is closer to gathering the heart and it's presence, and desiring more benefit than studying during the day.  And also in it from benefits is:  the legislation of studying and learning and that it is 'amalun saalih (a righteous, good deed), even if it is in other than Ramadaan, because in it is a benefit for each one of them, even if they are more than two, then there is no problem, each one of them benefiting from his brother and encouraging him upon recitation and inciting him.  For it could be that he won't be eager and invigorated were he to sit by himself.  But if he had a companion that he studied with, or companions, that would be more encouraging and energizing for him, along with the greatness of the benefit in what occurs between them by way of remembering and reminding, and the study of what might be problematic and difficult for them.  All of that, in it is much good." 4



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1)  Adapted from “al-Wasiyyah bi-ba'dis-Sunan shibhun-mansiyyah” of Hayfaa’ bint ‘Abdillaah ar-Rasheed with the checking of our brother, Shaykh Abool-‘Abbaas ‘Aadil bin Mansoor (pg.150-151).  Adapted and translated by Aboo Sufyaan 'Uthmaan Beecher on the 3rd of Ramadaan, 1432h/3 August, 2011.
2) al-Bukhaaree (1902) and Muslim (2308)
3)  8/76
4) Majmoo' Fataawaa Ibn Baaz (11/331-333)

A Summarization of the Ways of Praying Qiyaamul-Layl and Witr

A Summarization of the Ways of Praying

Qiyaamul-Layl and Witr



Summarized from the book “Salaatut-Taraaweeh”

of Shaykh Muhammad Naasiruddeen al-Albaanee (rahimahullaah)


Rendered into English, summarized and arranged by

Aboo Sufyaan ‘Uthmaan Beecher

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Bismillaah, walhamdulillaah, was-Salaatu was-Salaamu ‘alaa Rasoolillaah, wa ‘alaa Aalihi wa Sahbihi wa man walaahum. Amma ba’du:

What follows is a summary and simplification of the various ways the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray Qiyaam and Witr in Ramadaan, adapted from the beneficial book of the Imaam, the Muhaddith of this time, Shaykh Muhammad Naasiruddeen al-Albaanee – rahimahullaahu Ta’aala. We ask Allaah – ‘Azza wa Jal – to make it beneficial grant us the ability to pray them in the manner in which His Messenger (Sallallaahu ‘alayhi wasallam) prayed them and make that means for gaining closeness to Him and His forgiveness. Aameen.


There are different ways in which Allaah’s Messenger (Sallallaahu ‘alayhi wasallam) prayed Qiyaam and Witr, the summarization of which follows [1]:



(1) - 13 Rak’ah (2+2+2+2+2+2+1)


How:

2 light rak’ahs (as the sunan of ‘Ishaa’ as Shaykh al-Albaanee explains), and 11 rak’ah (2x2x2 long, followed by 2 that were shorter than those before them, then 2 rak’ah shorter than those before them, then Witr).


Evidence:

*Hadeeth of Zayd bin Khaalid al-Juhanee, collected by Muslim and others.

*Hadeeth of Ibn ‘Abbaas, collected by Aboo Daawood (1/215) and its asl is in the Saheehayn.

*Hadeeth of ‘Aa’ishah, collected by at-Tahaawee (1/165), Muslim, an-Nasaa’ee (1/250) and Ahmad (6/168)




(2) - 13 Rak’ah (2+2+2+2+5) 

How:

8 rak’aat, making tasleem between each 2 rak’ah, then make Witr with 5 rak’aat, not sitting and not making tasleem except in the 5th.

Evidence:

*Hadeeth of ‘Aa’ishah, collected by Ahmad (6/123, 230) and its sanad (chain) is saheeh according to the conditions of the Shaykhayn, al-Bukhaaree and Muslim. And it was collected by Muslim (2/166), Aboo Daawood (1/210), at-Tirmidhee (2/321) and he declared it saheeh, and ad-Daarimee (1/371) and others. Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that the first two rak’ahs were as those mentioned in the previous type/category, so this does not conflict with the narration of ‘Aa’ishah, “The Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to not increase in Ramadaan nor in other than it beyond 11 rak’ah”, collected by al-Bukhaaree and Muslim, Aboo Daawood (1/210), at-Tirmidhee (2/302, 303 in the print of Ahmad Shaakir), an-Nasaa’ee (1/248), Maalik (1/134) and from him al-Bayhaqee (2/495-496), and Ahmad (6/36, 73, 104).





(3) - 11 Rak’ah (2+2+2+2+2+1) 

How:

11 rak’ah, making tasleem between each 2 rak’ah, then make Witr as 1 rak’ah.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/155), Aboo ‘Awaanah (2/326), Aboo Daawood (1/209), at-Tahaawee (1/167) and Ahmad (6/215, 248). Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.

*Hadeeth of Ibn ‘Umar, collected by Maalik (1/144), al-Bukhaaree (2/382-385), Muslim (2/172), Aboo ‘Awaanah (2/330-331).




(4) - 11 Rak’ah (4+4+3) 

How:

11 rak’ah, making 4 rak’aat with one tasleem, then 4 rak’aat again with one tasleem, then make Witr as 3 rak’aat.

Evidence: 

*Hadeeth of ‘Aa’ishah, collected by al-Bukhaaree and Muslim.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that what is apparent from this hadeeth is that he (Sallallaahu ‘alayhi wasallam) would sit in every second rak’ah but would not make tasleem as explained by an-Nawawee and others. But there will come what nullifies this apparent meaning.



(5) - 11 Rak’ah (9+2) 

How:

9 rak’aat, sitting in the 8th rak’ah, making mention of Allaah and praising Him and sending Salaat upon His Prophet (i.e. the first Tashahhud), then make the tasleem in the 9th rak’ah (Witr), then he prayed 2 rak’ah while sitting.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/169-170), Aboo ‘Awaanah (2/321-325), Aboo Daawood (1/210-211), an-Nasaa’ee (1/244-250), Ibn Nasr (49), al-Bayhaqee (3/30) and Ahmad (6/53-54, 168).


Note:

Shaykh al-Albaanee (rahimahullaah) mentions two beneficial points in his footnotes.

(1)- that we see from this that the Prophet (Sallallaahu ‘alayhi wasallam) used to send Salaat upon himself and used to make this in the first tashahhud and in the last tashahhud, which refutes the one who says it is his madhhab holds it is disliked to send Salaah upon the Prophet in the first tashahhud with the dislike that is prohibited.

(2) – these last two rak’aat after the Witr (after the 9 rak’aat), in what is apparent, contradict the saying of the Prophet (Sallallaahu ‘alayhi wasallam): “Make the last of your prayer in the night an odd number (Witr).” [collected by the Shaykhayn and other than them] And the ‘Ulamaa’ differed in the agreement of these two narrations in angles that Shaykh al-Albaanee does not find any correct answer from them. So the Shaykh said: “And what is the safest approach is to stop at this saying (i.e. “Make the last of your prayer…”) because it is a general sharee’ah, and he did it (Sallallaahu ‘alayhi wasallam) as two rak’aat (rak’atayn) which indicate khusoosiyyah (that this was specific and particular to only the Prophet), and Allaah knows best.” [pg. 106, note #2]


[TN Note]: So this narration shows that he (Sallallaahu ‘alayhi wasallam) would not sit in every two rak’aat without tasleem. This is what the Shaykh referred to in regards to the explanation of an-Nawawee (rahimahullaah) in the previous category. And Allaah knows best.



(6) - 9 Rak’ah (7+2) 

How: 

9 rak’ah, making 6 and not sitting except in the 6th for the tashahhud (without tasleem), standing and making 1 rak’ah for Witr (with tasleem). Then he prayed 2 rak’aat and he was sitting (as in the previous hadeeth of ‘Aa’ishah).



Evidence: 

*Hadeeth of ‘Aa’ishah mentioned previously.



Shaykh al-Albaanee (rahimahullaah) says after mentioning these different ways [ppg.107-108]:

“These are the ways that the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray the Night prayer and Witr in. And it is possible to add to them other types (or ways), and that is because it is lessened from every type from the ways mentioned what he wishes from the rak’aat and is even allowed for him to suffice with one rak’ah only, due to his saying (Sallallaahu ‘alayhi wasallam): “…so whoever wishes then let him make Witr by 5 and whoever wishes let him make Witr by 3, and whoever wishes let him make Witr by 1 (rak’ah).” So this hadeeth is a text to support the permissibility of making Witr (al-Eetaar) in these three ways mentioned in it even if it is not authentically reported from the Messenger of Allaah (Sallallaahu ‘alayhi wasallam). Rather it is authentic from the hadeeth of ‘Aa’ishah that he (Sallallaahu ‘alayhi wasallam) did not make Witr by less than seven as has preceded there.

So these five and three, if he wishes he prays them with one sitting and one tasleem as comes in the second way. And if he wishes he prays them with sitting between every two rak’ah without giving the salaam as comes in the fourth way. And if he wishes he makes the salaam between every two rak’ah and, it is the best, as comes in the third type and other than it.”


Then the Shaykh mentions what was mentioned by al-Haafidh Muhammad bin Nasr al-Marwazee –rahimahullaah- in “Qiyaamul-Layl” that what is preferred is to make the tasleem after every two rak’ah even if one wishes to pray three rak’aat, he prays two rak’ah, makes the tashahhud and tasleem and then prays one rak’ah. But all of those ways mentioned are permissible.

Shaykh al-Albaanee (rahimahullaah) concludes by saying [pg.112]:

“And it can be summarized from all that has preceded that al-Eetaar (making Witr) in any of these ways that have preceded is permissible, good, and that making Witr by three with two tashahhuds like Salaatul-Maghrib has no authentic, clear hadeeth regarding it. Rather it is not free from dislike, and due to that we choose that one does not sit between the even (rak’ah) and Witr and if he (does) sit, he makes tasleem. And this is what is better due to what has preceded. And Allaah is the Granter of Success, no Rabb besides Him.”


And Allaah knows best.

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[1] One should refer back to the Shaykh’s book to review this matter in detail, Chapter 7, ppg. 99-112.

Backbiting the people of Innovation and Desires

A few narrations from the Salaf regarding Backbiting Ahlul-Bid'ah:



Zaa'idah bin Qudaamah said: "I said to Mansoor binul-Mu'tamar: "If I was fasting, is it allowed for me to degrade and belittle the sultaan?" He said: "No." I said: "So can I degrade and belittle ahlul-ahwaa'?" He said: "Yes." 
[Ibn Abeed-Dunyaa in Al-Gheebah (pg.83): hasan]

Al-Hasan al-Basree said: "There is no gheebah of ahlul-bid'a."
[Hasan: Al-Kafaayah of al-Khateeb (pg.43) and Ibn Abeed-Dunyaa in Al-Gheebah (pg.88)]

Ibraaheem an-Nakha'ee said: "There is no gheebah of a person of bid'ah."
[Al-Laalikaa'ee (1/140), Sunan ad-Daarimee (1/120)]

Sufyaan bin 'Uyaynah said: "A person of hawaa' in the Deen, there is no gheebah of him." [Mukhtasarul-hujjah of Nasr al-Maqdisee (pg.538)]

Shu'bah binul-Hajjaaj said: "Come let us backbite for (the Sake of) Allaah (Subhaanahu wa Ta’aala)." 
[Saheeh: Al-Khateeb in Al-Kafaayah (pg.52), Aboo Nu'aym in Al-Hilyah (7/152)]

Aboo 'Abdillaah Muhammad bin 'Abdillaah al-Andaloosee, Ibn Abee
Zamaneen [d.399H]: "And Ahlus-Sunnah did not cease to degrade and insult the misguided ahlul-ahwaa' and prohibit from sitting in their gatherings, and fearing their fitnah, and informing about their innovation, and they did not see that as gheebah nor slandering of them."
[Saheeh: Al-Khateeb in Al-Kafaayah (pg.52), Aboo Nu'aym in Al-Hilyah (7/152)]

Ramadaan Daroos Schedule

Q8 Daroos: Every day during Ramadaan -

• after 'Asr - Tafseer of Juz 'Am from Tafseer Ibn Katheer w/Shaykh Khaalid 'Abdur-Rahmaan, Masjid at-Turayjee in az-Zahraa' (South Surra), Block 8, Street 800

• And 10pm (after Taraaweeh) - Kitaabus-Siyaam from Musanaf of 'Abdur-Razzaaq w/Shaykh Khaalid 'Abdur-Rahmaan, Bayaan Block 8, Street 1, Route 8, House #2

* Daroos will stop during the last 10 nights of Ramadaan.

 

A forgotten sunnah of ‘Eed:
Praying Two Rak’ah after returning from the ‘Eed prayer [1]
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Aboo Sa’eed al-Khudree (رضى الله تعالى عنه) said: “The Messenger of Allaah ( صلى الله عليه و سلم) used to not pray anything before the ‘Eed (prayer), then when he returned to his home he prayed two rak’ah.”
It was collected by Ibn Maajah [2] and declared hasan by Shaykh al-Albaanee, Ahmad in "al-Musnad" [3], Aboo Ya’laa [4] and Ibn Khuzaymah [5], and he brought a chapter heading: “Chapter: The desirability of praying in the home after returning from the Musallaa.”

And Shaykh al-Albaanee declared it hasan in “al-Irwaa’” [6] and he said:
“And the reconciliation between this hadeeth and the ahaadeeth that have preceded, negating salaah after the ‘Eed (prayer) [7] is that the negation only covered salaah in the Musallaa, just as al-Haafidh (Ibn Hajar) stated in “at-Talkhees” [8], and Allaah knows best.”

And it was reported by al-Haakim [9] who said: “This is a precious Sunnah, by an isnaad (chain) that is saheeh and they (al-Bukhaaree and Muslim) did not collect it.” And al-Haafidh declared in hasan in “al-Fath” [10] and in “Buloogh al-Maraam” [11].

Rendered into English and adapted by Aboo Sufyaan ‘Uthmaan Beecher
Kuwait
28 Ramadhaan 1429
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[1] Adapted from “al-Wasiyyah bi-badhis-Sunan shibhun-mansiyyah” by Hayfaa’ bint ‘Abdillaah ar-Rasheed with the checking of our brother, Shaykh Abool-‘Abbaas ‘Aadil bin Mansoor (pg.117)
[2] #1293
[3] #11226
[4] #1347
[5] #1469
[6] (3/100)
[7] From them the hadeeth of Ibn ‘Abbaas that the Prophet (صلى الله عليه و سلم) prayed on the day of ‘Eed two rak’ah, and “he did not pray before it nor after it.” Collected by al-Bukhaaree (#964), Muslim (#884), Aboo Daawood (#1159), at-Tirmidhee (#537) and other than them.
[8] Pg. 144
[9] 1/428, # 1103
[10] 2/552
[11] Pg. 126

Prolonging the Du'aa of Qunoot and raising the hands - Shaykh Muqbil bin Haadee al-Waadi`ee

PROLONGING THE DUAA OF QUNOOT  

Shaykh Muqbil bin Haadee al-Waadi`ee

Translated by Aboo Talhah Dawud Burbank

Shaikh Muqbil ibn Haadee al-Waadi`ee was asked:

What is the ruling on the duaa in the Taraaweeh Prayer, and what is the authenticity of the hadeeth for raising the hands in the Witr Prayer- along with a mention of the evidence?

The response:
As for duaa in the Taraaweeh Prayer, lengthening it as is done, then that is an innovation, an innovation, an innovation (bid'ah, bid'ah, bid'ah). The Prophet (صلّى الله عليه و سلّم) taught al-Hasan to say:

((اللّهمَّ اهْدِنيِ فِيمَنْ هَدَيْتَ، وَعافِنِي فِيمَنْ عافَيْتَ، وَتَوَلَّنيِ فِيمَنْ تَوَلَّيْتَ، وَبارِكْ لِي فِيما أَعْطَيْتَ، وَقِنيِ شَرَّ ما قَضَيْتَ، إنَّكَ تَقْضِي وَلا يُقْضٰى عَلَيْكَ، وَإِنَّهُ لا يَذِلُّ مَنْ وَالَيْتَ، وَلا يَعِزُّ مَنْ عَادَيْتَ، تَبارَكْتَ رَبَّناَ وَتَعَالَيْتَ))

Allaahummahdinee feeman hadayta, wa aafinee feeman aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa atayta, wa qinee sharra maa qadayta, fa innaka taqdee wa laa yuqdaa alaika, wa innahu laa yadhillu man waalayta, wa laa ya`izzu man aadayta, tabaarakta Rabbanaa wa ta`aalayta.

(O Allaah! Continually guide me and make me amongst those whom You have guided; and make me one of those whom You save and make secure from all evils; and make me one of those whom You love, and whose affairs You take care of; and grant me blessings in all that You have given me; and save ne from the evil of what You have decreed; for You alone decree, and none can contradict Your Decree. None can humiliate those whom You have befriended, and those who are enemies to You will never have dignity and honour. Exalted are You, O Allaah, and Supreme.)

Likewise what occurs in the Haramayn (i.e.Makkah and al-Madeenah) with regard to prolonging that, then it is not legislated; and the best way is the way of Muhammad (صلّى الله عليه و سلّم).

As for raising the hands, then it is reported by way of Abdullaah ibn Naafi ibn Abil-Amyaa, and he is weak (daeef); and it occurs in the Musnad of Imaam Ahmad as a hadeeth of Anas, and its basis occurs in the two
Saheehs, but it does not mention raising the hands, so we are in doubt as to its establishment; so raising the hands in the du`aa of Qunoot is not legislated.

[Tuhfatul-Mujeeb `alaa Asilatil-haadir wal-ghareeb (pp.137-138) of Shaikh Muqbil.]

Regarding clarifying the Virtue of Laylatul-Qadr and exhortation towards striving in it - Sh. al-Fawzaan

Regarding clarifying the Virtue of Laylatul-Qadr and exhortation towards striving in it

Taken from Itihaafu Ahlil-Eemaan bi daroosi shahri Ramadaan
of Ash-Shaykh Saalih bin Fawzaan bin 'Abdillaah al-Fawzaan
[Lesson #26]

All praise is due to Allaah, He gave preference to the month of Ramadaan over other than it from the (other) months, and may blessings and peace be upon our Prophet Muhammad, his family and his Companions: To proceed:

Allaah the Most High said:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِي 

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيم

"We sent it (this Qur'aan) down on a blessed night in the month of Ramadaan. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments." [Ad-Dukhaan (44):4]

And the Most High said:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ
لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ
تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ
سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ

"Verily! We have sent it (this Qur'aan) down in the night of Al-Qadr, And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.] Therein descend the angels and the Rooh [Jibreel] by Allaah's Permission with all Decrees, Peace! (All that night, there is Peace and Goodness from Allaah to His believing slaves) until the appearance of dawn." [Al-Qadr (97)]

And it is in the blessed month of Ramadaan, due to the saying of the Most High:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ

"The month of Ramadaan in which was revealed the Qur'aan, a guidance for mankind and clear proofs for the guidance and the Furqaan (the distinction between Truth and falsehood)." [al-Baqarah (2):185]



And it is sought after in the last ten from it [i.e. from the month of Ramadaan], due to the saying of the Prophet (Sallallaahu 'alayhi wasallam): (( Seek (zealously) Laylatul-Qadr in the last ten (nights) of Ramadaan.)) Agreed upon. So ijtihaad (striving) is a must in all of the ten nights, seeking this night, for indeed the Prophet (Sallallaahu 'alayhi wasallam) said: (( Whoever stands (in prayer) during Laylatul-Qadr out of Eemaan and seeking reward, then his previous sins will be forgiven.)) And He informed, the Most High, that it is better than a thousand months, and it is called Laylatul-Qadr because in it what will be in that year is decreed, due to His saying:

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيم

"Therein (that night) is decreed every matter of ordainments."

And it is the Taqdeer as-Sanawee [what has been pre-decreed by Allaah for that year], and it is the specific type of Taqdeer (decree). As for the general Taqdeer, then it is what preceded the creation of the heavens and the earth by 50 thousand years, as that is authentically reported by the ahaadeeth. And it is said: it is called Laylatul-Qadr due to it's tremendous magnitude and it's nobility and the meaning of His saying the Most High:

خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

"(It) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.]"

Meaning: Standing in it and performing actions in it is better than performing actions in a thousand months outside of it. And seeking it is in the odd nights of the (last) ten without doubt, due to the saying of the Prophet (Sallallaahu 'alayhi wasallam): (( Seek it in the Last Ten (nights) on the night when nine or seven or five nights remain out of the last ten nights of Ramadaan [i.e. 21, 23, 25, respectively]. )). And the twenty-seventh is considered what is most correct due to the sayings of many of the Sahaabah: that indeed it is the twenty-seventh night, from them Ibn 'Abbaas and Ubayy bin Ka'b and other than them – and the wisdom in it's concealment [it not being known on which night it is] is so that the Muslims strive in 'ibaadah in all of the ten nights, just as the hour of being answered from the day of Jumu'ah has been concealed so that the Muslim strives throughout the day. And it is recommended for the Muslim to make a lot of du'aa in it, because Du'aa in it is recommended, and he supplicates with what is reported from 'Aa'ishah (radiyallaahu 'anhaa). She said: "O Messenger of Allaah! If I find it, with what should I supplicate?" He said: (( Say: Allaahumma innaka 'afuwun tuhibbul-'afwa fa'fu 'annee.)) It was reported by Ahmad and Ibn Maajah.

So O you Muslims! Strive in this blessed night with Salaah and Du'aa and making istighfaar and righteous actions, for verily it is an opportunity of a lifetime, and the opportunities do not remain. For verily Allaah, glorified is He, informed that it is better than a thousand months, and a thousand months is more than 80 years [83 years and 4 months], and it is a long lifespan if the human-being spent all of it in (acting in) obedience to Allaah. So one night, and it is Laylatul-Qadr, is better than it [i.e. a thousand months of worship], and this is a tremendous virtue. And this night is in Ramadaan without question and in the Last Ten (nights) from it without doubt, and if the Muslim strove in all of the nights of Ramadaan, then indeed he will coincide with Laylatul-Qadr without question and it is hoped for him the obtainment of its goodness.

  So which virtue is more tremendous than this virtue for the one who Allaah grants success! So be persistent , may Allaah have mercy upon you, in seeking this night, and strive by righteous actions so that you obtain it's reward, for verily the deprived one is the one for whom the reward has been forbidden. And whoever the season of forgiveness passes by, and he remains burdened by carrying his sins because of his negligence and his turning away, and his lack of concern then indeed he is deprived. O you sinful one! Repent to your Lord and ask Him for forgiveness, for indeed the door of Tawbah has been opened for you, and He calls you to it and made for you a season for goodness. In it the good deeds are multiplied and in it the evil deeds are erased, so take for yourself the means of salvation.

And all praise is due to Allaah, Lord of the 'Aalameen, and blessing and peace be upon our Prophet Muhammad, and his family and his companions.

the Virtue of Laylatul-Qadr and exhortation towards striving in it

Regarding clarifying the Virtue of Laylatul-Qadr and exhortation towards striving in it

Taken from Itihaafu Ahlil-Eemaan bi daroosi shahri Ramadaan
of Ash-Shaykh Saalih bin Fawzaan bin 'Abdillaah al-Fawzaan
[Lesson #26]

All praise is due to Allaah, He gave preference to the month of Ramadaan over other than it from the (other) months, and may blessings and peace be upon our Prophet Muhammad, his family and his Companions: To proceed:

Allaah the Most High said:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِي 

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيم

"We sent it (this Qur'aan) down on a blessed night in the month of Ramadaan. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments." [Ad-Dukhaan (44):4]

And the Most High said:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ
لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ
تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ
سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ

"Verily! We have sent it (this Qur'aan) down in the night of Al-Qadr, And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.] Therein descend the angels and the Rooh [Jibreel] by Allaah's Permission with all Decrees, Peace! (All that night, there is Peace and Goodness from Allaah to His believing slaves) until the appearance of dawn." [Al-Qadr (97)]

And it is in the blessed month of Ramadaan, due to the saying of the Most High:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ

"The month of Ramadaan in which was revealed the Qur'aan, a guidance for mankind and clear proofs for the guidance and the Furqaan (the distinction between Truth and falsehood)." [al-Baqarah (2):185]



And it is sought after in the last ten from it [i.e. from the month of Ramadaan], due to the saying of the Prophet (Sallallaahu 'alayhi wasallam): (( Seek (zealously) Laylatul-Qadr in the last ten (nights) of Ramadaan.)) Agreed upon. So ijtihaad (striving) is a must in all of the ten nights, seeking this night, for indeed the Prophet (Sallallaahu 'alayhi wasallam) said: (( Whoever stands (in prayer) during Laylatul-Qadr out of Eemaan and seeking reward, then his previous sins will be forgiven.)) And He informed, the Most High, that it is better than a thousand months, and it is called Laylatul-Qadr because in it what will be in that year is decreed, due to His saying:

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيم

"Therein (that night) is decreed every matter of ordainments."

And it is the Taqdeer as-Sanawee [what has been pre-decreed by Allaah for that year], and it is the specific type of Taqdeer (decree). As for the general Taqdeer, then it is what preceded the creation of the heavens and the earth by 50 thousand years, as that is authentically reported by the ahaadeeth. And it is said: it is called Laylatul-Qadr due to it's tremendous magnitude and it's nobility and the meaning of His saying the Most High:

خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

"(It) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.]"

Meaning: Standing in it and performing actions in it is better than performing actions in a thousand months outside of it. And seeking it is in the odd nights of the (last) ten without doubt, due to the saying of the Prophet (Sallallaahu 'alayhi wasallam): (( Seek it in the Last Ten (nights) on the night when nine or seven or five nights remain out of the last ten nights of Ramadaan [i.e. 21, 23, 25, respectively]. )). And the twenty-seventh is considered what is most correct due to the sayings of many of the Sahaabah: that indeed it is the twenty-seventh night, from them Ibn 'Abbaas and Ubayy bin Ka'b and other than them – and the wisdom in it's concealment [it not being known on which night it is] is so that the Muslims strive in 'ibaadah in all of the ten nights, just as the hour of being answered from the day of Jumu'ah has been concealed so that the Muslim strives throughout the day. And it is recommended for the Muslim to make a lot of du'aa in it, because Du'aa in it is recommended, and he supplicates with what is reported from 'Aa'ishah (radiyallaahu 'anhaa). She said: "O Messenger of Allaah! If I find it, with what should I supplicate?" He said: (( Say: Allaahumma innaka 'afuwun tuhibbul-'afwa fa'fu 'annee.)) It was reported by Ahmad and Ibn Maajah.

So O you Muslims! Strive in this blessed night with Salaah and Du'aa and making istighfaar and righteous actions, for verily it is an opportunity of a lifetime, and the opportunities do not remain. For verily Allaah, glorified is He, informed that it is better than a thousand months, and a thousand months is more than 80 years [83 years and 4 months], and it is a long lifespan if the human-being spent all of it in (acting in) obedience to Allaah. So one night, and it is Laylatul-Qadr, is better than it [i.e. a thousand months of worship], and this is a tremendous virtue. And this night is in Ramadaan without question and in the Last Ten (nights) from it without doubt, and if the Muslim strove in all of the nights of Ramadaan, then indeed he will coincide with Laylatul-Qadr without question and it is hoped for him the obtainment of its goodness.

  So which virtue is more tremendous than this virtue for the one who Allaah grants success! So be persistent , may Allaah have mercy upon you, in seeking this night, and strive by righteous actions so that you obtain it's reward, for verily the deprived one is the one for whom the reward has been forbidden. And whoever the season of forgiveness passes by, and he remains burdened by carrying his sins because of his negligence and his turning away, and his lack of concern then indeed he is deprived. O you sinful one! Repent to your Lord and ask Him for forgiveness, for indeed the door of Tawbah has been opened for you, and He calls you to it and made for you a season for goodness. In it the good deeds are multiplied and in it the evil deeds are erased, so take for yourself the means of salvation.

And all praise is due to Allaah, Lord of the 'Aalameen, and blessing and peace be upon our Prophet Muhammad, and his family and his companions.

Shaykh Muhammed Al Anjari's Dars in Ramadhan

As salaamu alaikum,

The Shaykh is going through the book entitled: "Encouragement Upon Doing Business, Manufacturing, And Working; and the Refutation of Those Who Abandon Working and Claim They are Relying Upon Allah" by the Imaam Abu Bakr Khallaal.

Every day starting at 9:40pm in Bayan at our brother Abu Abdurrahman Zaid Al Dosari's diwaniya.  Block 8, street 1, jadda 8, house no 2.

The Shaykh will continue till he finishes the book.

Was salaam

Nabil Chogle

A Summarization of the Ways of Praying Qiyaamul-Layl and Witr

A Summarization of the Ways of Praying

Qiyaamul-Layl and Witr



Summarized from the book “Salaatut-Taraaweeh”

of Shaykh Muhammad Naasiruddeen al-Albaanee (rahimahullaah)


Rendered into English, summarized and arranged by

Aboo Sufyaan ‘Uthmaan Beecher

_____________


Bismillaah, walhamdulillaah, was-Salaatu was-Salaamu ‘alaa Rasoolillaah, wa ‘alaa Aalihi wa Sahbihi wa man walaahum. Amma ba’du:

What follows is a summary and simplification of the various ways the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray Qiyaam and Witr in Ramadaan, adapted from the beneficial book of the Imaam, the Muhaddith of this time, Shaykh Muhammad Naasiruddeen al-Albaanee – rahimahullaahu Ta’aala. We ask Allaah – ‘Azza wa Jal – to make it beneficial grant us the ability to pray them in the manner in which His Messenger (Sallallaahu ‘alayhi wasallam) prayed them and make that means for gaining closeness to Him and His forgiveness. Aameen.


There are different ways in which Allaah’s Messenger (Sallallaahu ‘alayhi wasallam) prayed Qiyaam and Witr, the summarization of which follows [1]:



(1) - 13 Rak’ah (2+2+2+2+2+2+1)


How:

2 light rak’ahs (as the sunan of ‘Ishaa’ as Shaykh al-Albaanee explains), and 11 rak’ah (2x2x2 long, followed by 2 that were shorter than those before them, then 2 rak’ah shorter than those before them, then Witr).


Evidence:

*Hadeeth of Zayd bin Khaalid al-Juhanee, collected by Muslim and others.

*Hadeeth of Ibn ‘Abbaas, collected by Aboo Daawood (1/215) and its asl is in the Saheehayn.

*Hadeeth of ‘Aa’ishah, collected by at-Tahaawee (1/165), Muslim, an-Nasaa’ee (1/250) and Ahmad (6/168)




(2) - 13 Rak’ah (2+2+2+2+5) 

How:

8 rak’aat, making tasleem between each 2 rak’ah, then make Witr with 5 rak’aat, not sitting and not making tasleem except in the 5th.

Evidence:

*Hadeeth of ‘Aa’ishah, collected by Ahmad (6/123, 230) and its sanad (chain) is saheeh according to the conditions of the Shaykhayn, al-Bukhaaree and Muslim. And it was collected by Muslim (2/166), Aboo Daawood (1/210), at-Tirmidhee (2/321) and he declared it saheeh, and ad-Daarimee (1/371) and others. Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that the first two rak’ahs were as those mentioned in the previous type/category, so this does not conflict with the narration of ‘Aa’ishah, “The Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to not increase in Ramadaan nor in other than it beyond 11 rak’ah”, collected by al-Bukhaaree and Muslim, Aboo Daawood (1/210), at-Tirmidhee (2/302, 303 in the print of Ahmad Shaakir), an-Nasaa’ee (1/248), Maalik (1/134) and from him al-Bayhaqee (2/495-496), and Ahmad (6/36, 73, 104).





(3) - 11 Rak’ah (2+2+2+2+2+1) 

How:

11 rak’ah, making tasleem between each 2 rak’ah, then make Witr as 1 rak’ah.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/155), Aboo ‘Awaanah (2/326), Aboo Daawood (1/209), at-Tahaawee (1/167) and Ahmad (6/215, 248). Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.

*Hadeeth of Ibn ‘Umar, collected by Maalik (1/144), al-Bukhaaree (2/382-385), Muslim (2/172), Aboo ‘Awaanah (2/330-331).




(4) - 11 Rak’ah (4+4+3) 

How:

11 rak’ah, making 4 rak’aat with one tasleem, then 4 rak’aat again with one tasleem, then make Witr as 3 rak’aat.

Evidence: 

*Hadeeth of ‘Aa’ishah, collected by al-Bukhaaree and Muslim.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that what is apparent from this hadeeth is that he (Sallallaahu ‘alayhi wasallam) would sit in every second rak’ah but would not make tasleem as explained by an-Nawawee and others. But there will come what nullifies this apparent meaning.



(5) - 11 Rak’ah (9+2) 

How:

9 rak’aat, sitting in the 8th rak’ah, making mention of Allaah and praising Him and sending Salaat upon His Prophet (i.e. the first Tashahhud), then make the tasleem in the 9th rak’ah (Witr), then he prayed 2 rak’ah while sitting.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/169-170), Aboo ‘Awaanah (2/321-325), Aboo Daawood (1/210-211), an-Nasaa’ee (1/244-250), Ibn Nasr (49), al-Bayhaqee (3/30) and Ahmad (6/53-54, 168).


Note:

Shaykh al-Albaanee (rahimahullaah) mentions two beneficial points in his footnotes.

(1)- that we see from this that the Prophet (Sallallaahu ‘alayhi wasallam) used to send Salaat upon himself and used to make this in the first tashahhud and in the last tashahhud, which refutes the one who says it is his madhhab holds it is disliked to send Salaah upon the Prophet in the first tashahhud with the dislike that is prohibited.

(2) – these last two rak’aat after the Witr (after the 9 rak’aat), in what is apparent, contradict the saying of the Prophet (Sallallaahu ‘alayhi wasallam): “Make the last of your prayer in the night an odd number (Witr).” [collected by the Shaykhayn and other than them] And the ‘Ulamaa’ differed in the agreement of these two narrations in angles that Shaykh al-Albaanee does not find any correct answer from them. So the Shaykh said: “And what is the safest approach is to stop at this saying (i.e. “Make the last of your prayer…”) because it is a general sharee’ah, and he did it (Sallallaahu ‘alayhi wasallam) as two rak’aat (rak’atayn) which indicate khusoosiyyah (that this was specific and particular to only the Prophet), and Allaah knows best.” [pg. 106, note #2]


[TN Note]: So this narration shows that he (Sallallaahu ‘alayhi wasallam) would not sit in every two rak’aat without tasleem. This is what the Shaykh referred to in regards to the explanation of an-Nawawee (rahimahullaah) in the previous category. And Allaah knows best.



(6) - 9 Rak’ah (7+2) 

How: 

9 rak’ah, making 6 and not sitting except in the 6th for the tashahhud (without tasleem), standing and making 1 rak’ah for Witr (with tasleem). Then he prayed 2 rak’aat and he was sitting (as in the previous hadeeth of ‘Aa’ishah).



Evidence: 

*Hadeeth of ‘Aa’ishah mentioned previously.



Shaykh al-Albaanee (rahimahullaah) says after mentioning these different ways [ppg.107-108]:

“These are the ways that the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray the Night prayer and Witr in. And it is possible to add to them other types (or ways), and that is because it is lessened from every type from the ways mentioned what he wishes from the rak’aat and is even allowed for him to suffice with one rak’ah only, due to his saying (Sallallaahu ‘alayhi wasallam): “…so whoever wishes then let him make Witr by 5 and whoever wishes let him make Witr by 3, and whoever wishes let him make Witr by 1 (rak’ah).” So this hadeeth is a text to support the permissibility of making Witr (al-Eetaar) in these three ways mentioned in it even if it is not authentically reported from the Messenger of Allaah (Sallallaahu ‘alayhi wasallam). Rather it is authentic from the hadeeth of ‘Aa’ishah that he (Sallallaahu ‘alayhi wasallam) did not make Witr by less than seven as has preceded there.

So these five and three, if he wishes he prays them with one sitting and one tasleem as comes in the second way. And if he wishes he prays them with sitting between every two rak’ah without giving the salaam as comes in the fourth way. And if he wishes he makes the salaam between every two rak’ah and, it is the best, as comes in the third type and other than it.”


Then the Shaykh mentions what was mentioned by al-Haafidh Muhammad bin Nasr al-Marwazee –rahimahullaah- in “Qiyaamul-Layl” that what is preferred is to make the tasleem after every two rak’ah even if one wishes to pray three rak’aat, he prays two rak’ah, makes the tashahhud and tasleem and then prays one rak’ah. But all of those ways mentioned are permissible.

Shaykh al-Albaanee (rahimahullaah) concludes by saying [pg.112]:

“And it can be summarized from all that has preceded that al-Eetaar (making Witr) in any of these ways that have preceded is permissible, good, and that making Witr by three with two tashahhuds like Salaatul-Maghrib has no authentic, clear hadeeth regarding it. Rather it is not free from dislike, and due to that we choose that one does not sit between the even (rak’ah) and Witr and if he (does) sit, he makes tasleem. And this is what is better due to what has preceded. And Allaah is the Granter of Success, no Rabb besides Him.”


And Allaah knows best.

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[1] One should refer back to the Shaykh’s book to review this matter in detail, Chapter 7, ppg. 99-112.