Misconceptions Concerning Tarawih —Abdul-Aziz Ibn Baz

Khutbah: 5 Common Mistakes We Make During Jummah Prayers
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1. What variety of raka'at will be the tarawih prayer contain? Does it have a certain number? What numbers of raka'at is better?

By the Name of Allah, the Most Beneficent, the Most Merciful. All Praise is a result of Allah, and might the Peace and Blessings of Allah be upon Prophet Muhammad, and upon his family, companions, and whoever follows his guidance.
What has authentically been reported in the Prophet sallallahu 'alayhi wa sallam confirms the reality that there is significantly latitude based on the number of
raka'at for being performed at prayer, and that there exists no definite number. But it may be the Sunnah (means of the Prophet sallallahu 'alayhi wa sallam ) how the believer, female and male, pray in pairs of twos, making taslim after every two.

Amongst these narrations is always that which may be reported by Al-Bukhari and Muslim within the hadith of Ibn 'Umar (radiallahu 'anhu) , that this Prophet sallallahu 'alayhi wa sallam said, "Salat Al-Layl (the night time prayer) was in pairs of two rakaht, and whoever amongst you unease the break of dawn, permit him to pray one rak'ah, correctly will be a Witr for all you raka'at he's got previously offered." And his saying, "Salat Al-Layl is within pairs of two," is often a declarative statement, but contains the implication [in Usul ul-Fiqh ] of the command; it really is equivalent to his saying, "Pray at in pairs of two."

What is meant here by praying in pairs of two is one is how the taslim is being pronounced after every two raka'at . Then, the prayer is for being concluded by performing one rak'ah , called the Witr (odd) prayer. This is how the Prophet sallallahu 'alayhi wa sallam would perform his prayer. Prophet Muhammad (SAW) would pray at night in pairs of two, and after that pray one rak'ah of Witr , as was described inside the different narrations of 'A'ishah, Ibn 'Abbas, along with Sahabah , may Allah enjoy a them all . 'A'ishah radiallahu 'anha said,

"The Messenger of Allah (sallallahu 'alayhi wa sallam) would perform ten raka'at of prayer, pronouncing the taslim after every two raka'at, then perform one rak'ah of
Witr ."

And she radiallahu 'anha also said, "The Prophet (sallallahu 'alayhi wa sallam) won't increase the variety of raka'at at prayer in excess of eleven, neither in Ramadan nor in every other month. He would pray four raka'at , not to mention their excellency in addition to their length, he then would pray another four, not to mention their excellency and length, after which he would pray three ... " [Al-Bukhari and Muslim]

Some people has mistakenly presumed these four raka'at are to get performed with one taslim , but it's not correct. What is meant here is how the Prophet sallallahu 'alayhi wa sallam would conclude the prayer by pronouncing the taslim every two raka'at , out of the box mentioned inside the previous hadith , plus in the Prophet (sallallahu 'alayhi wa sallam) saying that, "The night prayer should be at pairs of two." Another evidence is the thing that has been authentically reported in Sahih Al-Bukhari by Ibn 'Abbas, which the Prophet sallallahu 'alayhi wa sallam utilized to pronounce the taslim after every two raka'at .

And 'A'ishah's statement, may Allah enjoy a her, "The Prophet sallallahu 'alayhi wa sallam won't increase the quantity of raka'at at prayer over eleven, neither in Ramadan nor in a other month," is surely an evidence that what's preferred at night prayer, whether in Ramadan or in a other month, is the fact that one performs eleven raka'at , pronouncing the taslim after every two, and concluding the prayer with one rak'ah of Witr .

And it's also been narrated by 'A'ishah and also other Sahabah how the Prophet (sallallahu 'alayhi wa sallam) would also on occasion pray thirteen rak'ah .

Performing eleven or thirteen rak'ah 's what is preferred and what is most authentically reported from the Prophet (sallallahu 'alayhi wa sallam). And on the two, performing eleven raka'at is preferred, however, if he would have been to perform thirteen, such as Witr , than the is also Sunnah and good. And praying this number is a lot more gentle around the people. It might be more favorable on the Imam's khushu' and recitation, its beauty, his reflection upon its verses, and also the ruku' and sujud . It also will not cause him to haste in the prayer.

And if you prayed twenty-three rak'ah , for example the Witr , as 'Umar radiallahu 'anhu along with other Sahabah did in certain nights of Ramadan, then there may be no harm as, because there's much latitude in this particular matter. It is reported that 'Umar radiallahu 'anhu and also other companions prayed eleven rak'ah for example the Witr , as within the hadith of 'A'ishah radiallahu 'anha , and also which he prayed twenty-three. And it offers also been reported which he ordered whom he appointed to lead the evening prayer on the Sahabah to pray eleven rak'ah , as may be reported he ordered the crooks to pray twenty-three. This gives evidence to the truth that there is quite a bit latitude in this particular matter, along with his sallallahu 'alayhi wa sallam saying, "The night prayer is at pairs of two."

But what on earth is preferred is usually to pray eleven or thirteen rak'ah as this is the thing that the Prophet Muhammad (SAW) did. And it may be previously mentioned that on the two, praying eleven rak'ah is advisable, on account on the saying of 'A'ishah (Radiallahu 'anha), "The Prophent Muhammad(sallallahu 'alayhi wa sallam) won't increase the variety of raka'at at prayer a lot more than eleven, neither in Ramadan nor in different other month." What is meant here is always that he won't increase most with the time, and this is a result of the fact that she along with other Sahabah also reported the Prophet (sallallahu 'alayhi wa sallam) performed thirteen rak'ah , this confirms that although sometimes raise the prayer greater than eleven rak'ah .

'A'ishah (radiallahu 'anhu) was probably the most understanding inside the religion and quite a few knowledgeable from the Sunnah in the Messenger sallallahu 'alayhi wa sallam from within the women. She would investigate and question exactly what the Prophet (sallallahu 'alayhi wa sallam) would do when she was with him and would inform other Sahabah of computer. She would ask other wives on the Prophet (sallallahu 'alayhi wa sallam) and companions likewise. Because of her devotion to knowledge and her extensive memory, she preserved a large amount of knowledge and numerous ahadith on the Messenger of Allah (sallallahu 'alayhi wa sallam).

Therefore, if your Prophet (sallallahu 'alayhi wa sallam) diversified his prayer by performing eleven rak'ah in certain nights and thirteen on other occasions, then there is certainly no harm in this, correctly is all considered Sunnah . But what on earth is not permissible is always to pray four raka'at continuously. Indeed it actually is obligatory to pray in pairs of two on account of his (sallallahu 'alayhi wa sallam) saying, "The night prayer shuold be pairs of two rakaht," for this can be a declarative statement which [in 'Usul ul-Fiqh ] has got the implication of your command.
Also, if an individual prayed the Witr prayer by performing three or five raka'at uninterruptedly with one sitting, then there exists no harm with this, with the Prophet (sallallahu 'alayhi wa sallam) also prayed in this particular way. However, you are not to pray four, six, or eight raka'at simultaneously, because has not been reported on the Prophet (sallallahu 'alayhi wa sallam). It also contradicts command of the Prphet, "The night prayer is pairs of two." And if a person were to continuously perform seven or nine raka'at , then there may be no harm on this either, but what exactly is preferred would be to sit to the first tashahhud following your sixth or eighth rak'ah , and to stand and take care of the rest in the prayer.

All of this is transmitted on the Prophet sallallahu 'alayhi wa sallam and there may be much latitude with this. But what is the most suitable is to pronounce the taslim after every two raka'at , and after that to perform one rak'ah of Witr prayer, as was in the past quoted within the hadith of Ibn 'Umar, "Salat Al-Layl (the evening prayer) is pairs of two, and whoever amongst you unease the break of dawn, permit him to pray one rak'ah, for this will be a Witr for those raka'at he's previously offered."

This is exactly what is preferred and easier to the people, for many people might have necessities to meet up with and may have to leave after two, four, or six raka'at . So what is advisable and more befitting is which the Imam pray in pairs of two raka'at , instead of perform five or seven continuously. However, if he were to accomplish that sometimes to clarify the Sunnah , there exists no harm.

As for praying the Shaf'a and Witr continuously much like the Maghrib prayer by sitting after two raka'at , this isn't befitting, at the very least it can be makruh (disliked). This is caused by the prohibition of creating it resemble the Maghrib prayer. He would be to continuously pray three raka'at with one taslim then one sitting, and Allah will be the Owner of Tawfiq.

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2. Is it better for your Imam to vary in the number of raka'at he performs, as well as to limit it to eleven?

I have no idea of any harm from the Imam varying inside the number of raka'at . If he prays eleven rak'ah in certain nights and 23 in others, then there may be nothing wrong within this. Even if he were to pray a lot more than twenty-three, there exists no harm, for there exists much the way inside matter regarding the quantity of raka'at to become performed in tarawih . nevertheless, if the Prophet can limits the prayer to eleven rak'ah to reaffirm the Sunnah and also to teach the people, then there exists no harm in this either.

3. What about people, when they pray with an Imam who prays twenty-three rak'ah , pray eleven, and doing that won't complete the all prayer with the Imam? Is their action in terms using the Sunnah ?

The Sunnah is usually to complete the prayer using the Imam, even when he were to pray 3 rak'ah , to the Messenger of Allah (sallallahu 'alayhi wa sallam) said, "Whosoever stands [in prayer] with all the Imam until he completes it, Allah writes for him [the reward] as if he's prayed all night." It may be reported in another wording, " ... the remainder of the evening." Hence it can be better to the one praying to execute the prayer while using Imam until he completes it, whether or not this consists of eleven, 12, or any other volume of raka'at .

This is the thing that is better, which he follows the Imam until he completes the prayer. As with the authenticity of praying 12 rak'ah , it turned out performed by 'Umar radiallahu 'anhu as well as other Sahabah at the same time, so there exists no shortcoming for the reason that. In fact, it is from your Sunnah , the Sunnah in the rightly guided successors. The evidence for this is always that in the hadith if Ibn 'Umar radiallahu 'anhu mentioned earlier on, the Prophet (sallallahu 'alayhi wa sallam) wouldn't specify any particular quantity of raka'at , rather, Prophet Muhammad (sallallahu 'alayhi wa sallam) said, "The night prayer is at pairs of two."

4. Is it acceptable for Imam to complete entire Qur'an in tarawih?

There is quite a bit latitude on this matter. I have no idea of any evidence that proves that it really is better, except for the belief that some scholars have mentioned that it can be praiseworthy ( mustahab) with the Imam to recite the whole Qur'an for that congregation, so they receive the possibility to listen to its entirety. However, it's not a clear evidence. What is most significant is that this Imam has khushu' within his prayer, that she feels asleep, which the people reap the benefits of him, whether or not he wouldn't complete excluding half in the Qur'an . What is important is not that she completes it, but that this people benefit and look for peace as part of his prayer, his khushu' , and his awesome recitation. However, if it truly is made easy for him to try and do the recitation, then all praise is made for Allah, and if it really is not made simple, then what he does recite for him or her is sufficient, for his concern should be for that people and this they have khushu' of their prayer. That the folks benefit is a bit more important compared to the mere completion with the Qur'an , however, if he does finish the Qur'an without causing difficulty for that people, than the is fine and dandy.

5. Is it permissible for someone or more people from the congregation to hold a mushaf during the tarawih prayer?

I are not aware of any evidence to aid this. What is apparent is the fact that one should have khushu' and feel at peace in the prayer, but not carry a mushaf . He should put his right spend is left hand as may be the Sunnah . He should place his right hand on his left hand, wrist, and forearm, and hang them on his chest. This is the thing that is better plus much more correct. Carrying a mushaf prevents one from these acts of Sunnah and concentrating around the Imam and his awesome recitation, and keeps his heart and eyes busy in examining all pages and verses. So what I believe is always that leaving it may be the Sunnah , which one should listen and concentrate around the recitation, rather than use the mushaf.

And if someone from your congregation involves know how the Imam produced mistake, he should correct him, of course, if he doesn't, then another individual should correct him. But in the event the Imam does go wrong in recitation anf the husband is not corrected, it isn't going to harm the prayer. A mistake only harms the prayer when it made in Surah Al-Fatihah , correctly is a rukn from the prayer. But if one ended up being to carry a mushaf and correct the Imam if this necessitates, then there could possibly be no harm because. But in terms of every person carrying a mushaf , next the is contrary to your Sunnah .

6. What would be the ruling in regards to the apparent raising of people's voices in weeping that is very apparent inside the masajid ?

I have warned a number of who have called me out of this act. This will not be a befitting act on account of the truth that it distracts others plus the one reciting the Qur'an . So what on earth is incumbent upon the believer is the fact that he be cautious for the reason that he will not be heard weeping, knowning that he be cautious for the reason that he will not show off by it, for Shaytan might cause him to that. It is incumbent that he isn't going to disturb the individuals by his weeping. It is known that some people do not get it done by their choice, but that it really is something that overwhelms them without intending it. This is forgiven when it occurred without his choice.

It continues to be authentically reported any time the Prophet sallallahu 'alayhi wa sallam recited, a sound just like the wheezing of your cauldron may very well be heard from his weeping. And it's got also been reported that whenever Abu Bakr recited the Qur'an , people can't hear caused by his weeping. And also it is reported of 'Umar that his weeping may be heard from your last rows in the congregation. This doesn't mean, though, which they would intentionally raise their voice in crying, but that it absolutely was something that overwhelmed them from the khashyah of Allah. consequently if weeping does subdue someone without him intending it, then isn't a blame as.

7. Some people, if the Imam and that he pronounces taslim in Witr , stand and perform another rak'ah so they really can pray the Witr at a later time in the last part of the night. What could be the ruling in regards to this? Is this considered completing together with the Imam ?

We are not aware of any harm on this, since the scholars have mentioned, want . person can this so that they can pray the Witr at a later time within the last part of the night time. It will be counted almost like he stood while using Imam until he completed the prayer since he did stand using the Imam until he turned away, but added another rak'ah . He did this from the interest from the religion, which is the Witr might be performed inside last part of the night time, so there's no harm within this.

He isn't disqualified from gaining the reward of standing while using Imam, but in fact he stood with all the Imam until he completed his prayer. He wouldn't complete it with him, rather delayed it shortly.

8. If a person came for the prayer in masjid and found the congregation praying tarawih, and he had not yet prayed 'Isha , can he join them in prayer together with the niyyah of praying 'Isha ?

There is not any harm in this one pray with all the niyyah of 'Isha web-sites who are praying tarawih .This will be the correct opinion on the two held from the scholars. And if the Imam pronounces the taslim , he should stand and finish the remainder of his prayer. It is reported in Al-Bukhari and Muslim around the authority of Mu'adh bin Jabal radiallahu 'anhu , that he accustomed to pray the 'Isha prayer together with the Prophet sallallahu 'alayhi wa sallam, then come back to his people and lead them in theirs, along with the Prophet sallallahu 'alayhi wa sallam would not object to that. This proves the permissibility of praying an obligatory prayer behind usually the one praying a superogatory one. It may be reported in Sahih Al-Bukhari , which the Prophet sallallahu 'alayhi wa sallam , in a few types in the prayer of fear, prayed two rak'ah which has a group of believers, prayed another two with all the next group, then made the taslim . in that case the first two rak'ah was considered obligatory prayer, along with the second was considered superogatory for him, and obligatory to the congregation.

(sunnahonline.com)


 

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