“The night prayers are two by two, and if you fear (the coming of) the morning, make it witr (odd-numbered) with even one rak‘ah.” (Ag – from Ibn ‘Umar)
صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى فإذا خِفْتَ الصُّبْحَ فَأَوْتِرْ بِوَاحِدَةٍ
The Book of Prayer
Supererogatory (Voluntary) Prayers Continued
بَابُ صَلاَةِ التَّطَوُّعِ
Supererogatory (Voluntary) Prayers Continued
Notice that he did not put an upper limit on the number. Imam as-Suyooṭi said in al-Maṣâbeeh fee Ṣalât at-Tarâweeḥ that what is reported in the sound and reliable hadiths is the command to observe tarâweeḥ during Ramadan, without specifying a particular number. Imam Ibn Ḥajar al-Haytami said that there is no authentic report that the Prophet (SA) prayed twenty rak‘ahs of tarâweeḥ. Imam Ibn al-Humâm al-Ḥanafi also corroborated that the Prophet himself used to pray eleven rak‘ahs, but the additional rak‘ahs were added by the Rightly-Guided Caliphs after him, making eleven the sunnah of the Prophet (SA) and the additional rak‘ahs mustaḥabb (recommended). [Al-Mawsoo‘at al-Fiqhiyah] In al-Ikhtiyârât, it was reported that Imam Ibn Taymiyah said that if someone prays twenty rak‘ahs, according to the madh-habs of Abu Ḥaneefah, ash-Shâfi‘i and Aḥmad; or thirty-six, according to the madh-hab of Mâlik; or thirteen or eleven rak‘ahs [as in some reports from Mâlik]; they would have all done well, as Imam Aḥmad himself stated. This is a prime example of how Muslims should show flexibility to maintain their unity and harmony. If anyone believes one way or the other, that should not prevent them from following the congregation of the masjid and praying with them, whether they pray eight plus three or twenty plus three. In extremely northern or southern lands during the summer, when the time for ‘ishâ’ starts very late, consideration should be given to the people’s circumstances. There should also be more time for reflection in the local language over the meanings of what is being recited. Finally, there should be some time left for socializing and creating a bond between the ‘Ramadan-only’ congregants and their local masjid.
311 (A/SM & Iqnâ‘): After the sunnah of the ‘ishâ’ prayer.
312 The night prayers in general are recommended all year round, but moreso in Ramadan. The term tarâweeḥ is used in reference to the night prayers in Ramadan, but the term was not coined by the Prophet (SA), nor is the tarâweeḥ any different from the night prayers in general.
II. Prayer for Lunar or Solar Eclipse If the sun or the moon is eclipsed, people must anxiously rush to the prayer. If they wish, they can pray in congregation; and if they wish, they can pray individually. 313 One must say Allâhu akbar, then recite Soorat al-Fâtiḥah and a long soorah. Then one bows a lengthy bow. Then one rises and recites al-Fâtiḥah and a soorah that is long but shorter than the one before it. Then one bows and lengthens the bowing, but (makes it) shorter than the previous one. Then one prostrates two lengthy prostrations. Then one rises and does as he did (in the first rak‘ah), making a total of four bowings and four prostrations. 314
وَالثَّانِيْ: صَلاَةُ الْكُسُوْفِ فَإِذَا كُسِفَتِ الشَّمْسُ، أَوِ الْقَمَرُ، فَزِعَ النَّاسُ إِلَى الصَّلاَةِ. إِنْ أَحَبُّوْا جَمَاعَةً، وَإِنْ أَحَبُّوْا فُرَادَى. فَيُكَبِّرُ، وَيَقْرَأُ الْفَاتِحَةَ وَسُوْرَةً طَوِيْلَةً. ثُمَّ يَرْكَعْ رُكُوْعَا طَوِيْلاً. ثُمَّ يَرْفَعُ وَيَقْرَأُ الْفَاتِحَةَ وَسُوْرَةً طَوِيْلَةً دُوْنَ الَّتِيْ قَبْلَهَا. ثُمَّ يَرْكَعُ فَيُطِيْلُ دُوْنَ الَّذِيْ قَبْلَهُ يَرْفَعُ، ثُمَّ يَسْجُدُ سَجْدَتَيْنِ طَوِيْلَتَيْنِ. ثُمَّ يَقُوْمُ فَيَفْعَلُ مِثْلَ ذٰلِكَ، فَيَكُوْنُ أَرْبَعَ رُكُوْعَاتٍ وَأَرْبَعَ سُجُوْدَاتٍ.
It remains to be said that non-Arabic speakers may hold a translation of the Qur’an and look at it while praying voluntary (sunnah) prayers, particularly tarâweeḥ, when the recitation is long and it may be hard for them to stay connected without understanding the meaning. An-Nawawi said, “…If he looks at any script that is not the Qur’an and repeats it in his mind, it does not invalidate the prayer, even if done for a long time; however, it is a disliked act. Ash-Shâfi‘i clearly stipulated it in al-Imlâ’.” This is the position of the madh-hab as well (A/SM). If it is a disliked act when one has no good reason for doing it, I hope that it is not disliked when one does so with the good intention of staying focused and connected to the Qur’an being recited. For all people, holding the muṣ-ḥaf and reciting from it (in Arabic) is permissible according to (A) + (+S) in the sunnah prayers, and according to (A2) + (S), in the farḍ as well.
313 While one may pray at home, praying in the masjid with the congregation is better. (A/SM) This consensus is regarding the solar eclipse (kusoof). As for the lunar eclipse (called khusoof by some), (-H, -M) do not prescribe it in congregation. Note that in the Ḥanbali madh-hab, kusoof and khusoof are the same and used interchangeably for both solar and lunar eclipses.
314 The Eclipse Prayer The eclipse prayer is a stressed sunnah. “There was a solar eclipse during the time of the Prophet (SA). The Prophet (SA) went to the mosque, and he stood and made the takbeer, lined the people in rows behind him, and made a lengthy Qur’an recitation during the prayer. Next, he made the takbeer and made a long bow, but it was not as long as the recitation. Following that, he raised his head, saying Sami‘ Allâhu liman ḥamidah (Allah hears those who praise Him) and Rabbanâ laka alḥamd (Our Lord, all praise be to You). Afterwards, he stood and made another long recitation, but it was shorter than the first one. Again, he made the takbeer and made a bow that was shorter than the first one. Then he said again Sami‘ Allâhu liman ḥamidah (Allah hears those who praise Him) and Rabbanâ laka alḥamd (Our Lord, all praise be to You). After this, he prostrated. He did the same in the next rak‘ah and finished four bows and four prostrations. The sun appeared again before he finished. Finally, he stood and addressed the people, praised Allah as He deserves, and then said:
‘The sun and the moon are two signs from among the signs of Allah, and there is no eclipse due to someone's death or life. If you see it occurring, hurry to pray.’” He also said as in (M): "Pray until Allah relieves you." (Ag – from ‘Â’ishah)
إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ من آيَاتِ اللَّهِ لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ ولا لِحَيَاتِهِ فإذا رَأَيْتُمُوهَا فَافْزَعُوا لِلصَّلَاةِ وقال أَيْضًا فَصَلُّوا حتى يُفَرِّجَ الله عَنْكُمْ
The people thought the sun had eclipsed because of the death of the Prophet's son Ibrâheem. If the Prophet (SA) had been an imposter, he would have taken advantage of this misunderstanding instead of refuting it. The character and honesty of our Prophet (SA) are among the greatest proofs of the truthfulness of his prophethood.
III. Prayer for Rain If the land becomes desolate and the rain ceases to fall, the people should go out with the imam (leader) while showing humbleness, destituteness and humility and imploring (Allah). The imam should lead them in praying two rak‘ahs like those of the Eid prayer, 315 and then give a single sermon. He is to ask for forgiveness repeatedly and earnestly, and recite the verses that beseech it. The people are to switch their [outer] garments around. 316
الثَّالِثُ: صَلاَةُ الاِسْتِسْقَاءِ إِذَا أَجْدَبَتِ الأَرْضُ، وَاحْتَبَسَ الْقَطْرُ، خَرَجُوْا مَعَ الإِمَامِ مُتَخَشِّعِيْنَ مُتَبَذِّلِيْنَ، مُتَذَلِّلِيْنَ، مُتَضَرِّعِيْنَ. فَيُصَلِّيْ بِهِمْ رَكْعَتَيْنِ، كَصَلاَةِ اْلعَيْدِ، ثُمَّ يَخْطُبُ بِهِمْ خُطْبَةً وَاحِدَةً. وَيُكْثِرُ فِيْهَا مِنَ الاِسْتِغْفَارِ وَتِلاَوَةِ الآيَاتِ الَّتِيْ فِيْهَا الأَمْرُ بِهِ، وَيُحَوِّلُ النَّاسُ أَرْدِيَتَهُمْ
(A/SM): It is also mustaḥabb to pray during earthquakes. It was narrated that when an earthquake struck Baṣra, Ibn ‘Abbâs offered a prayer similar to the eclipse prayer. (Ba. Ba: this is established from Ibn ‘Abbâs) In the other madh-habs, they also pray when there are violent storms, winds, and floods. (a) + (-H, -M, -S/individually, -t) They cite the same hadith from Ibn ‘Abbâs, in which he also said, “This is how prayers should be offered at the time of these signs.”
315 All the rulings of this prayer are like the Eid prayer, including the number of takbeers. However, there is only one khuṭbah (sermon) after this prayer, whereas the Eid prayer has two.
316 As the Prophet (SA) did, when he took his cloak and turned it so that the left side was placed on his right shoulder and vice versa. (B) This is to show humility and/or hope for a positive outcome (change of conditions).
317 The word dhimmis refers to the non-Muslims who were given a covenant by the Muslims, to be protected and left to practice their own religion in the Muslim lands in exchange for their acceptance of the Muslim government.
318 It is natural that the rows of Muslims lined up for prayer should not be interrupted by others who are not offering the same prayer. Peaceful coexistence and compassionate treatment of all people do not mean blurring the differences among the various religions. Each religious group may practice according to their own doctrines, but attempting to gloss over important differences in order to bring the religions closer to each other is a concept rejected by Islam. Muslims believe that it was Allah who revealed this final testament from the heavens, and it is to be adhered to in its entirety, so no one has the right to change any of its teachings or compromise any part of its creed. In a discussion with a perennialist (one who believes that all religions are valid and all lead to the same destination), I asked him if he would call a “Muslim” who rejects ‘Eesâ (Jesus) a believer; he replied that no, he would not. I said, “Then if someone rejects Moosâ or ‘Eesâ (peace be upon them), he is not a believer, but he may reject Muhammad (SA) and still be a believer?”
319 The prostration of recitation is a preferable act according to the majority, for the Prophet (SA) did not always do it. (Ag – from Zayd ibn Thâbit), Usually, though, when he came to a place in the Qur’an where prostration was indicated, he prostrated, and the others prostrated with him. (B – from Ibn ‘Umar)
320 These are the places of prostration in the Qur’an: (al-A‘râf 7: 206); (ar-Ra‘d 13: 15); (an-Naḥl 16: 49-50); (al-Isrâ’ 17: 107-109); (Maryam 19: 58); (al-Ḥajj 22: 18); (al-Ḥajj 22: 77); (al-Furqân 25: 60); (an-Naml 27: 25-26); (as-Sajdah 32: 15); (Ḥâ-Meem or Fuṣṣilât 41: 37-38); (an-Najm 53: 62); (al-Inshiqâq 84: 21); (al-‘Alaq 96: 19). The prostration of (Ṣâd 38: 24) is not stressed but was done by the Prophet (SA) when he saw that the Companions had gotten ready to prostrate.
Prostration is prescribed for both the one reciting and the one listening, but not for the one merely hearing. He is to make 321 takbeer when he prostrates and when he raises his head, and then he makes tasleem. 322
.وَيُسَنُّ السُّجُوْدُ لِلتَّالِيْ وَالْمُسْتَمِعِ دُوْنَ السَّامِع وَيُكَبِّرُ إِذَا سَجَدَ، وَإِذَا رَفَعَ، ثُمَّ يُسَلِّمُ
(A) + (+S): It is considered a prostration of gratefulness, not of recitation, because the Prophet (SA) said, “Dâwood did it to show repentance, and we do it to show gratefulness.” (N, with a controversial chain) Therefore, if it is performed inside the prayer, the prayer becomes invalid. (a) + (-H, -M, -s): The prayer is not invalidated.
321 What is Required for the Prostration of Recitation? Most scholars (A) + (+H, +M, +S) consider the prostration of recitation a type of ṣalâh, which thus requires the fulfillment of the conditions for validity of ṣalâh in general. Others, including Imam ash-Shawkâni in his Nayl al-Awṭâr, argued that there is no evidence that wuḍoo’ is required. He quoted a report that Ibn ‘Umar performed it without wuḍoo’. (B) This is also the position of (t). When prostrating, one may say what they say in the sujood of prayer, and one may also say what the Prophet (SA) said when he made the prostration of Qur’an recitation:
“I have prostrated my face to the One Who created it and [Who] brought forth its hearing and vision. Blessed is Allah, the best of Creators.” (M – from ‘Â’ishah)
سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ تَبَارَكَ الله أَحْسَنُ الْخَالِقِينَ
Additional benefits, as mentioned in (SM): The following prayers are also recommended (A):
1. The ḍuḥâ’ prayer (2 to 8 rak‘ahs). Its time begins about fifteen minutes after sunrise and ends at the time of zawâl (the sun reaching the zenith), which is immediately before dhuhr. It is best to pray it in the intensity of heat, because the Prophet (SA) said, “[the time of] ṣalât al-awwâbeen (the prayer of the penitent) is when the young camels feel the intensity of the heat.” (M) Note that ishrâq prayer is the same as ḍuḥâ’, but some scholars use ‘ishrâq’ to refer specifically to the two rak‘ahs offered by those who pray fajr in the masjid, then sit there remembering Allah until they pray this prayer.
2. The prayer of istikhârah
3. The prayer of ḥâjah (need)
4. The prayer of tawbah (repentance)
5. The prayer after wuḍoo’
The last four of these prayers consist of 2 rak‘ahs each. Imam Aḥmad disliked ṣalât at-tasâbeeḥ, since its hadith is not established. The prayer of Raghâ’ib in the month of Rajab is innovated [and called a reprehensible innovation by many scholars, including an-Nawawi, Ibn ‘Âbideen, Ibn Ḥajar al-Haytami and others]. Also, al-alfiyah in the middle of the month of Sha‘bân is an innovation.
322 Prostration of Gratefulness
Also recommended is the sujood of shukr (gratefulness), which is like that of recitation, except that it is not offered inside the prayer. (A) + (+S) & When the Messenger of Allah (SA) received something that pleased him, or some glad tidings, he would make a prostration in thanks to Allah. (D, Ma, T – from Abu Bakr. T:R) The majority considers it to be ṣalâh, requiring the same conditions of validity as the ṣalâh. Some, including Imam ash-Shawkâni, argued that it does not, since the need for it arises suddenly, and there is no evidence on such requirements, and nothing that is less than one rak‘ah, aside from janâzah, may be called ṣalâh. This is also the position of (-Z, aṭ-Ṭabari, -t). Note that this sujood is disliked according to (-H, -M)