When is an action or statement of a companion considered evidence? Sh. Al-Albānī and Sh. ‘Uthaymīn

بسم الله الرحمن الرحيم

The question:

What do you say about the companion’s statement: Is it evidence or not?  Or is there a specific detail?

The answer:

It is necessary to detail: If a companion said a statement in the presence of some companions and no one disagreed with him, then we can rest assured of this and use it as evidence.

But if there is no such evidence, and then there is nothing in the text of the Qur’ān or Sunnah that contradicts the statement, then we are also assured of it;  But we cannot give him the status of the Qur’ān and Sunnah, unless there are other people with him (in agreement). (Kitāb Durūs of Al-Albānī 15/18)

The question:

Is the action of the Companion considered a Sunnah from the sunnah of the Rightly Guided Caliphs or not?

The answer:

The saying of a companion is evidence if he is one of the people of knowledge and jurisprudence.  Because, as you know, if a Bedouin comes to the Prophet (ﷺ) and embraces Islām, then returns to his camel, then he is a companion, but he may be ignorant in many matters of knowledge.

However, if the companion is one of the jurists known for jurisprudence, then his statement is evidence under two conditions:

The first condition: It does not contradict the words of Allāh and His Messenger;  If it contradicts the words of Allāh and His Messenger, it’s obligatory to leave it and take what Allāh and His Messenger said.

Ibn Abbās said: Stones are about to rain down on you from the sky (as a punishment). I say: The Messenger of Allāh (ﷺ) said, and you say: Abū Bakr and ‘Umar said! (Zād al-Ma’ād of Ibn al-Qayyim 2/182)

And Allāh said:

{فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ}

{Let those who oppose his command beware.} [Al-Nūr: 63] That is, regarding the command of the Messenger (ﷺ): {Lest a trial (fitnah) befall them or a painful punishment be inflicted on them} [Al-Nūr: 63]. Imām Ahmad said: Do you know what is meant by fitnah? It is Shirk (polytheism);  Perhaps if he rejects some of the Messenger’s (ﷺ) words, some deviation will fall into his heart and he will perish. We ask Allāh for well-being. (Ibn Battah Sunan al-Kubrā 1/260)

The second condition: That it does not contradict the statement of another companion.  If it contradicts the statement of another companion, the more correct opinion must be considered (i.e. investigated).  Because it is not the (sole) statement of one of them that is more worthy of acceptance than the other, but we have to look into what is more correct.

If one of those who differ is lesser than the other in matters of jurisprudence in Allāh’s religion, the more knowledgeable of them is given precedence, and this is what the Messenger (ﷺ) said: (You must adhere to my Sunnah and the Sunnah of the Rightly Guided Caliphs), so he first gives priority to his Sunnah;  Because his Sunnah takes precedence over everything.

(Abridged, Kitāb Liqā’a al-Bāb al-Maftūh of Ibn ‘Uthaymīn 59/24)

The distance for one to be considered a traveller & a summary of licenses given to the traveller & the Sunnah prayers performed during a journey

بسم الله الرحمن الرحيم

Question:

What is the distance by which a traveller may shorten his prayers? Is combining them permissible rather than shortening them?


Answer:

The distance in which it is permitted to shorten the prayers has been specified by some scholars as around 83 kilometers. Other scholars specified it to be whatever is customarily considered traveling, even if (the distance) did not reach 80 kilometers. And whatever the people consider not to be traveling, then it is not traveling even if it reached 100 kilometers.


The latter (opinion) is the opinion of Shaykh al-Islām Ibn Taymiyyah and that is because Allāh did not define a specific distance by which shortening the prayers is allowed nor did the Prophet (ﷺ) specify an exact distance.

Anas ibn Mālik narrated:

“When the Prophet (ﷺ) went out for 3 miles or Farsakhs (a measure of distance) then he used to shorten the prayer and pray two Rak’ah.” (Sahīh Muslim 691)

The opinion of Shaykh al-Islām Ibn Taymiyyah is closer to what is correct.

There is also no sin, whenever there is a difference in what is customarily considered traveling, if the person acts according to the statement of the specific, defined distance because some of the scholars of ijtihād (sincerely striving towards a correct verdict) have said it. So there is no problem, In shā Allāh. As long as the issue is left undefined, then acting in accordance to what is customarily considered travel is the correct opinion.

As for (the question), “Is combining (the prayers) permissible when shortening is allowed?” Then we say, “Combining (the prayers) is not associated with shortening. Rather, combining is associated with a need.” So whenever the person needs to combine whether he is traveling or not, then let him combine. For this, the people combine because of rain, which due to it; it would be a difficulty to return to the mosques. Also, the people combine if there is harsh, cold wind during the days of winter, which due to it, it would be a difficulty to go out to the mosques. He combines if he fears losing his wealth/property or (fears) any harm to it, or whatever is similar to that – the person combines (his prayers). It is reported in Sahīh Muslim from ‘Abdullāh ibn ‘Abbās that he said:

“The Prophet (ﷺ) combined between Dhuhr and ‘Asr, and between Maghrib and Ishā not due to any fear nor rain.” (Sahīh Muslim 705)

They asked, “Why did he do this?” He said that he did so in order not to cause any hardship upon his Ummah. Meaning, he did not want to place any hardship that would make one leave the congregation.

This is the condition – whenever the person finds a hardship which would lead him to leave off the congregation, then it is permissible for him to combine. If there is no hardship upon him, then he doesn’t combine. However, difficulty is expected when traveling which would lead to leaving the congregation. If this is so, then it is permissible for the traveler to combine whether he was in the middle of his journey or has stopped to reside (at his destination). If he is in the middle of his journey, then combining is preferable and if he has stopped traveling (reached his destination) then not combining is preferable.

The exception to this is when a person is residing (reached a destination) in a land where the congregation is established, then it is obligatory to attend the congregation. In that case, he would neither combine nor shorten (his prayers). However, if he missed the congregation, then he shortens and does not combine, unless he needs to combine (for some reason such as difficulty).

(Fatawā arkān al-Islām of Shaykh al-‘Uthaymīn, Question #312)

Question:

What are the concessions granted when travelling?


Answer:

There are four concessions granted during travelling:


1) The prayers consisting of 4 Rak’ah are shortened to 2 Rak’ah.

2) Breaking the fast during Ramadān, making the same number of days up at a later date.

3) Wiping over the socks for 3 days and nights, starting from the first time the person wipes over them.

4) The recommendation for the Sunnah prayers of Dhuhr, Maghrib, and Ishā is lifted. As for the Sunnah prayer of Fajr and the rest of the optional prayers, performing those remains legislated and preferred.

So the traveler prays the night prayer, the Sunnah prayer of Fajr, the two Rak’ahs of Duhā, the Sunnah prayer after making Wudū, the two Rak’ah of entering the mosque, and the two Rak’ah of arriving from a journey – for indeed, from the Sunnah is that when a person arrives [at ones hometown] from a journey, before he enters his house, he first begins with the masjid, entering it and praying two Rak’ahs in it. (Sahīh Bukhārī 4418 and Sahīh Muslim 2769)

Likewise, the remainder of the optional prayers remain legislated with regards to the traveler except for what I have previously said, and they are: the Sunnah prayers of Dhuhr, Maghrib, and Ishā because the Prophet (ﷺ) did not to pray these three sunnah prayers (while traveling).

(Fatawā arkān al-Islām of Shaykh al-‘Uthaymīn, Question #315)

Is it better to do istinjā or istijmār?

بسم الله الرحمن الرحيم

Anas bin Mālik narrated:

انَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدْخُلُ الْخَلاَءَ فَأَحْمِلُ أَنَا وَغُلاَمٌ نَحْوِي إِدَاوَةً مِنْ مَاءٍ وَعَنَزَةً فَيَسْتَنْجِي بِالْمَاءِ

When the Messenger of Allāh (ﷺ) entered the khalā (i.e. privy), I and another boy like me (i.e. close in age) would carry a small water skin and a small spear. He would make istinjā – clean himself with water. (Sahīh Muslim 271)



Ibn Mulaqqin said:

The doctrine of the majority of the predecessors (salaf) and the successors (khalaf), and upon which the imāms of verdicts (fatwas) from the people of the regions agreed upon;

It is better to combine water and stone, to precede with stone and then use water – so that the impurity is reduced and touching (the impurity) with ones hand is lessened, and is better in cleanliness.

If one wants to limit himself to one of them, then water is better because it removes the impurity itself and its traces, and the stone removes the impurity itself but not the traces, but one is pardoned in their own right and prayer with it is valid as (the case) with other impurities.

(Al-‘Ilām Bi Fawāid ‘Umdatul-Ahkām 1/487)

Is dividing the Night prayer into “Tarāwīh” and “Tahajjud” in Ramadān permissible?

بسم الله الرحمن الرحيم

Imrān bin Hudayr narrated: I sent (a question) to Al-Hasan (al-Basrī), and asked him about the ‘Ishā prayer in Ramadān;

Should we pray, then we return to our homes, and sleep, and then we return (to the mosque) after that? 

He rejected that, and said: “No, the ‘Ishā prayer and then the night prayer.” (Qiyām al-Layl of Marwazī pg. 225)

Abū Dawūd narrated: It was said to (Imām) Ahmad, while I was listening: Should Qiyām, meaning the Tarāwīh prayer be delayed until the last part of the night? 

He said: “No, the Sunnah of the Muslims is more beloved to me.” (Qiyām al-Layl of Marwazī pg. 225)

Shaykh al-Islām ibn Taymiyyah said: The Sunnah of the Tarāwīh prayer is that it is to be prayed after the ‘Ishā prayer, as agreed upon by the salaf and the great imāms. (Majmū’ 21/119)

Shaykh Al-Albānī was asked:

Questioner: What is happening now, Sheikh, in the last ten nights of Ramadān, they divide the night prayer in the beginning of the night and at the end, and this has become a continuous practice?


Shaykh: (This is a) an innovation (Bid’ah).


Questioner: Does this mean that the situation (of the night prayer) remains as it was before the (last) ten nights?


Shaykh: Yes.

(Abridged, Silsilah al-Hudā wal-Nūr 719, #18)

Shaykh Al-Albānī was also asked regarding the difference between the Tarāwīh prayer, Tahajjud prayer and Qiyām al-Layl (the night prayer)…

He said: There is no praying twice in the night; Rather, these are multiple names (referring to the same prayer); Qiyām al-Layl (the night prayer), Tahajjud prayer, Tarāwīh prayer in Ramadān – all of these are names for the same prayer. For in the one night, the messenger of Allāh (ﷺ) – as the Mother of the Believers ‘Āishah said: “The Messenger of Allāh (ﷺ) did not pray more than eleven rak’ahs in Ramadān or outside (of Ramadān).”

(Link to the fatwa: https://www.alathar.net/home/esound/index.php?op=codevi&coid=252303)

Arabic text

عِمْرَانُ بْنُ حُدَيْرٍ رَحِمَهُ اللَّهُ: أَرْسَلْتُ إِلَى الْحَسَنِ رَحِمَهُ اللَّهُ فَسَأَلْتُهُ عَنْ صَلَاةِ الْعِشَاءِ فِي رَمَضَانَ أَنُصَلِّي , ثُمَّ نَرْجِعُ إِلَى بُيُوتِنَا فَنَنَامُ , ثُمَّ نَعُودُ بَعْدَ ذَلِكَ؟ , فَأَبَى , قَالَ: «لَا , صَلَاةُ الْعِشَاءِ ثُمَّ الْقِيَامُ» أَبُو دَاوُدَ رَحِمَهُ اللَّهُ: قِيلَ لِأَحْمَدَ رَحِمَهُ اللَّهُ وَأَنَا أَسْمَعُ يُؤَخَّرُ الْقِيَامُ يَعْنِي التَّرَاوِيحَ إِلَى آخِرِ اللَّيْلِ؟ قَالَ: «لَا , سُنَّةُ الْمُسْلِمِينَ أَحَبُّ إِلَيَّ»

وقال كما في مجموع الفتاوى [ 23 /119]:”السنة في التراويح أن تصلى بعد العشاء الآخرة كما اتفق على ذلك السلف والأئمة “

[[السائل: ما يحدث الآن يا شيخ في رمضان في العشر الآواخر يقسمون الصلاة صلاة القيام في أول الليل وفي آخره وأصبح هذا يعني نظام دائم؟
العلامة الألباني: بدعة.
السائل: كيف يكون يعني أردنا أن نقيم السنة ونخفف عن الناس فكيف نفعل؟
العلامة الألباني:تُبَكِّرُونَ كما قال عمر والتي يؤخرونها أفضل، يعني هو أمر أُبي بن كعب
أن يقيم صلاة القيام بالناس بعد صلاة العشاء، ففعل و لما خرج يتحسس قال نعمت البدعة هذه والتي ينامون عنها أفضل.
السائل: يعني يبقى الحال على ما هو قبل العشر؟
العلامة الألباني: إي نعم.]]

السائل : في كمان سؤال نحن بنتعبك شوية
الشيخ : تفضل
السائل : صلاة التراويح لما أنا أصلي ثمان ركعات وبعدين الشفع والوتر المجموع كله بيكون احدى عشر
الشيخ : إي نعم
السائل : لما أنا أنام بعدها ، صلاة التهجد اللي هي بعد ما أصحى من النوم قبل الفجر هل هي هذا بتكون مشتقة غير التراويح وإلا هي قيام الليل وإلا إيش ؟
الشيخ : الله يهديك هذا هو سؤال صاحبك عبد الوهاب
السائل : نعم
الشيخ : قلنا له لا صلاة مرتين قيام ليل ما في إنما هي أسماء متعددة ، قيام ليل تهجد صلاة التراويح في رمضان كل هذه أسماء لمسمى واحد ففي الليلة الواحدة ما كان رسول الله صلى الله عليه وسلم كما قالت أم المؤمنين عائشة ( ما كان رسول الله صلى الله عليه وسلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة )
السائل : جزاك الله خيراً يا مولانا وبارك الله فيك
الشيخ : وفيك
السائل : في أخونا أحمد
الشيخ : يلا

What are the signs of Laylatul-Qadr (the Night of Decree)?

بسم الله الرحمن الرحيم

1) In the narration of ‘Ubayy b. Ka’b:

أَنَّهَا تَطْلُعُ يَوْمَئِذٍ لاَ شُعَاعَ لَهَا

… on that day (the sun) would rise without having any rays. (Sahīh Muslim 762)

In a variant wording:

مِثْلَ الطَّسْتِ حتى ترتفعَ

… resembling a dish, until it becomes high. (Ibn Khuzaymah 2193. Declared Sahīh lighayrihi by Al-Albānī)

2) In the narration of Ibn ‘Abbās:

ليلةُ القدْرِ ليلةٌ سمِحَةٌ ، طَلِقَةٌ ، لا حارَّةٌ ولا بارِدَةٌ ، تُصبِحُ الشمسُ صبيحتَها ضَعيفةً حمْراءَ

Laylatul-Qadr is an easy and moderate night. It is neither hot nor cold. On the morning following it, the sun rises weak and reddish (Sahīh al-Jāmi’ of Al-Albānī 5475)

In a variant from Ibn ‘Abbās himself: “The devil rises with the sun every morning, except on Laylat al-Qadr, for it (the sun) rises on that morning white with no rays.” (Musannaf ibn Abī Shaybah #8757, Hasan – authenticated by al-Haythamī in Majma al-Zawāid 3/176)

In a narration from Ibn Mas’ūd himself:”…for the sun rises every morning between the two horns of the devil, except on the morning of the full moon, when it rises white with no rays.” (Musannaf ibn Abī Shaybah #8762, Sahīh)

3) In the narration of Jābir:

لا يخرجُ شيطانُها حتَّى يُضيءَ فجرُها

The devils will not be able to come out until Fajr (Ibn Khuzaymah 2190. Declared Sahīh by Al-Albānī)

4) In the narration of Abū Hurayrah:

وإن الملائكةَ تلك الليلةَ أَكْثَرُ في الأرضِ من عَدَدِ الحَصَى

During that night, the angels on earth are more than the numbers of pebbles. (Ibn Khuzaymah 2194. Declared Hasan by Al-Albānī)

The Night Prayer: Part 3 – Praying Two Rak’ah after Witr

بسم الله الرحمن الرحيم

Hadīth 1.

كنَّا مع رسولِ اللهِ صَلَّى اللهُ عليه وسلَّمَ في سَفَرٍ، فقالَ: إنَّ هذا السَّفَرَ جَهْدٌ وثِقَلٌ؛ فإذا أَوتَرَ أحَدُكم، فليَركَعْ رَكعتَينِ، فإنِ استَيقَظَ، وإلَّا كانتَا له

Thawbān narrated: We were with the Messenger of Allāh (ﷺ) on a journey, and he said: This journey is a struggle and a hardship;  So when one of you performs the Witr prayer, he should perform two rak’ahs (afterwards), if he wakes up (he may pray them), otherwise they are (recorded) for him. (Ibn Khuzaymah 1106. Declared Sahīh by Shu’ayb al-Arnāūt, and Al-Albānī in al-Sahīhah 1993)

Hadīth 2.

Sa’d bin Hishām bin ‘Āmir narrated:I came to Ibn ‘Abbās and asked him about the Witr of the Messenger of Allāh (ﷺ). Ibn ‘Abbās said: Should I not direct you to one who knows best amongst the people of the world about the Witr of the Messenger of Allāh (ﷺ)? He said: Who is it? He (Ibn ‘Abbās) said: It is ‘Āishah. So go to her and ask her (about Witr) and then come to me and inform me about her answer that she would give you…

I said: Mother of the Believers, inform me about the Witr of the Messenger of Allāh (ﷺ). She said: I used to prepare the siwāk for him and water for his ablution, and Allāh would wake him to the extent that He wished during the night. He would use the siwāk, and perform ablution, and would offer nine rak’ahs, and would not sit but in the eighth one and would remember Allāh and praise Him, say salāh upon the Prophet (ﷺ), and supplicate to Him, then he would get up without uttering the taslīm and pray the ninth rak’ah. He would then sit, remember and praise Him, say salāh upon the Prophet (ﷺ) and supplicate to Him and then utter a taslīm loud enough for us to hear. He would then pray two rak’ahs sitting after uttering the taslīm, and that made a total of eleven rak’ahs. O my son, but when the Messenger of Allāh (ﷺ) grew old and carried more weight, he observed Witr of seven Rak’ah, doing in the two rak’ahs as he had done before, and that made a total of nine Rak’ah. (Sahīh Muslim 746)

Hadīth 3.

Umm Salamah narrated:

أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يُصَلِّي بَعْدَ الْوِتْرِ رَكْعَتَيْنِ، وَهُوَ جَالِسٌ

The Prophet would pray two Rak’ah after Al-Witr whilst sitting down (Ibn Mājah 1195. Al-Tirmidhī 471. Declared Sahīh by Al-Albānī)

Hadīth 4.

Abū Umāmah narrated:

كان يُصلِّي رَكعتَينِ بعدَ الوِترِ وهو جالسٌ، يَقرَأُ فيهما بـ: {إِذَا زُلْزِلَتْ} [الزلزلة: 1]، و{قُلْ يَا أَيُّهَا الْكَافِرُونَ} [الكافرون: 1]

The Prophet (ﷺ) would pray two Rak’ah after Al-Witr whilst sitting down, reciting in them: Sūrah al-Zalzalah and Al-Kāfirūn. (Tuhfah al-Ahwadhī 5/129. Declared Hasan by Shu’ayb al-Arnāūt in his checking of Zād al-Ma’ād 1/322. Authenticated by Al-Albānī in Qiyām Tarawīh)

Summary:

  • In the narration of Āishah, the Prophet (ﷺ) performed witr in two ways; 1) He would pray 9 Rak’ah, sitting only in the 8th and 9th Rak’ah; in the 8th Rak’ah he would say the tashahhud and stand up for the 9th Rak’ah, in which he would say the tashahhud and the taslīm. He would then pray 2 Rak’ah whilst seated.                                                                                                   2) He would pray 7 Rak’ah in a similar manner; sitting on the 6th and the 7th, giving taslīm on the 7th. Then he would pray two Rak’ah after Witr.
  • Some scholars such as al-Nawawī held that praying these two Rak’ah after Witr was not a habitual practise by the Prophet (ﷺ), but something he performed a few times to show the permissibility of doing so. (See al-Tuhfah al-Ahwadhī 5/129 and Zād al-Ma’ād 2/260).
  • Ibn Hajr said: Other (people of knowledge) recommended it and ordered it, including: Kathīr bin Damrah and Khāled bin Ma’dān. In the narration of Sa’d bin Hishām there is evidence that he (ﷺ) regularly preserved them (i.e. the two Rak’ah) (Fath al-Bārī 9/179).
  • Al-Albānī held that these two Rak’ah are a sunnah and that it’s from virtue to pray them consistently – using Āishas report as evidence (narration of Sa’d bin Hishām). Furthermore the Prophet (ﷺ) recommended praying the two Rak’ah to the travellers as reported by Thawbān. Thus, his command agrees with his action. (See Sifat al-Salāh pg. 106 and Silsilah al-Hudā wal-Nūr 484, also see: Link to Sh. Albānīs fatwa).
  • Muhammad Bazmūl said: Ibn Khuzaymah (Sahih Ibn Khuzaymah (159/2) included the hadīth of Thawbān by saying: (Chapter mentioning the evidence that praying after Witr is permissible for everyone who wants to pray after it), and that the two rak’ahs that the Prophet used to pray after Witr were not specific to the Prophet (ﷺ) alone, and not for his nation, since the Prophet (ﷺ) commanded us to perform the two rak’ahs after the Witr prayer, as a matter of recommendation and virtue, not an obligation. (Sharh Sifat al-Salāh of Al-Albānī pg. 223)
  • Ibn al-Qayyim said in Zād al-Ma’ād 1/322: These (two Rak’ah after witr) was problematic for many people, as they thought it contradicted what he (ﷺ) said : “Make your last prayer at night Witr.”   Mālik denied these two rak’ahs, and Ahmad said: I do not do it, nor do I prevent those who do it. Others said: He performed the two rak’ahs, to clarify the permissibility of prayer after Witr, and his saying: “Make your last prayer at night Witr” is a (command of) recommendation (and not an obligation), and thus praying the two rak’ahs after it is permissible.

    The correct thing is to say: These two rak’ahs are part of the Sunnah and complement the Witr prayer, for the Witr prayer is an independent act of worship – especially if it is said that it is obligatory; so the two rak’ahs are performed after it, which are similar to the Sunnah of Maghrib, which is the Witr of the day, and the two rak’ahs after it are a complement to it. Likewise, the two rak’ahs after the Witr of the night complement it.
  • Shaykh Al-Albānī said: these two Rak’ah should be performed seated in accordance to the sunnah. Ibn Hajr said:al-Hasan (al-Basrī) would pray them seated. (Albānis fatawā: Link to Sh. Albānīs fatwa, see also Fath al-Bārī 9/179)

Are wedding rings permitted in Islām? – Sh. ‘Uthaymīn

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرْكٌ

Indeed, Ruqā, Tamīmah, and Tiwalah are Shirk (polytheism). (Abū Dawūd 3883. Declared Sahīh by Al-Albānī)

Shaykh Uthaymīn said:

Ruqā is the plural of Ruqyah which means incantation (recitation). Here it refers to Ruqyāh with which is not approved in the Sharī’ah (i.e. those that involve Shirk).

Tamāim (amulets) is the plural of Tamīmah – it is called so as they assume that it will protect against evil eye.

Tiwalah is something they hang around the husband, claiming that it makes the wife endear to the husband and the husband to the wife, and this is shirk;  Because it is neither legislated (in the sharī’ah) nor (is it) a preordained reason for love. An example of such is the dublah.

The dublah is a ring that is bought at the time of marriage and placed in the husband’s hand (i.e. finger), and if the husband removes it;  The woman says that he does not love her. They believe that it brings benefit and averts harm, and they say: As long as it is in the husband’s hand;  It means that the relationship between them is strong and vice versa.

If this intention exists then it is minor shirk, and if this intention is not present – which is far from possible-;  then it is from imitating the Christians, as it was taken from them.

And if it is (made of) gold, in the case of the man, there is a third prohibition, which is wearing gold. 

Thus, it is either shirk, or imitation of Christians, or prohibition of its nature if it is for men.

[the above] may fall under minor shirk or major shirk depending on the intention of the person; if one wears it thinking that love is caused by Allāh then it’s minor shirk. But if he believes that it has an impact on its own, then it is major shirk.

(Abridged and slightly paraphrased, Qawl al-Mufīd, Sharh Kitāb al-Tawhīd 1/179-183)

The Night Prayer – Part 2: The Virtues of the Night Prayer

بسم الله الرحمن الرحيم

The virtues of the night prayer



1) The prophet صلى الله عليه وسلم said:

أَفْضَلُ الصَّلَاةِ بَعْدَ الصَّلَاةِ المَكْتُوبَةِ الصَّلَاةُ في جَوْفِ اللَّيْلِ

The best of prayers after those prescribed are those prayed in the depth of the night. (Sahīh Muslim 1163)

2) The prophet صلى الله عليه وسلم said:

نِعْمَ الرَّجُلُ عَبْدُ اللَّهِ، لَوْ كَانَ يُصَلِّي مِنَ اللَّيْلِ

Abdullāh (ibn ‘Umar) would indeed be an excellent man if he prayed at night.

Abdullāhs son Sālim reported that after the Prophet (ﷺ) said this, Abdullāh would not sleep at night but very little. (Sahīh Bukhārī 1121, 1122)

3) The prophet صلى الله عليه وسلم said:

يا أيُّها النَّاسُ أفشوا السَّلامَ وأطعِموا الطَّعامَ وصلُّوا باللَّيلِ والنَّاسُ نيامٌ تدخلوا الجنَّةَ بسلامٍ

O people! Spread the greeting of salām(peace), provide food to the needy, and pray at night while people are asleep – you will then enter Jannah with peace. (Sahīh Ibn Mājah of Al-Albānī 1105)

4) The prophet صلى الله عليه وسلم said:

إِنَّ فِي اللَّيْلِ لَسَاعَةً لاَ يُوَافِقُهَا رَجُلٌ مُسْلِمٌ يَسْأَلُ اللَّهَ خَيْرًا مِنْ أَمْرِ الدُّنْيَا وَالآخِرَةِ إِلاَّ أَعْطَاهُ إِيَّاهُ وَذَلِكَ كُلَّ لَيْلَةٍ

There is an hour of the night which no Muslim person encounters it and asks for a good thing in this life or the hereafter, except that Allāh grants it to him. This happens every night. (Sahīh Muslim 757)

5) The prophet صلى الله عليه وسلم said:

رَحِمَ اللَّهُ رَجُلاً قَامَ مِنَ اللَّيْلِ فَصَلَّى ثُمَّ أَيْقَظَ امْرَأَتَهُ فَصَلَّتْ فَإِنْ أَبَتْ نَضَحَ فِي وَجْهِهَا الْمَاءَ وَرَحِمَ اللَّهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ فَصَلَّتْ ثُمَّ أَيْقَظَتْ زَوْجَهَا فَصَلَّى فَإِنْ أَبَى نَضَحَتْ فِي وَجْهِهِ الْمَاءَ

May Allāh have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses he sprinkles water on her face. And may Allāh have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face. (An-Nasā’ī 1610. Declared Hasan Sahīh by Al-Albānī)

6) The prophet صلى الله عليه وسلم said:

إِذَا أَيْقَظَ الرَّجُلُ أَهْلَهُ مِنَ اللَّيْلِ فَصَلَّيَا أَوْ صَلَّى رَكْعَتَيْنِ جَمِيعًا كُتِبَا فِي الذَّاكِرِينَ وَالذَّاكِرَاتِ

When a man wakes his wife at night, and they pray two rak’ah together, they are recorded among the men and women who frequently remember Allāh. (Abū Dawūd 1309. Declared Sahīh by Al-Albānī)

7) The prophet صلى الله عليه وسلم said:

مَنْ قَامَ بِعَشْرِ آيَاتٍ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ وَمَنْ قَامَ بِمِائَةِ آيَةٍ كُتِبَ مِنَ الْقَانِتِينَ وَمَنْ قَامَ بِأَلْفِ آيَةٍ كُتِبَ مِنَ الْمُقَنْطَرِينَ

Whoever prays qiyām reciting ten āyāt (verses), he will not be recorded among the negligent. Whoever prays qiyām reciting one hundred verses, he will be recorded among the devout. And whoever prays qiyām reciting one thousand verses, he will be recorded among those with great amount of good deeds. (Abū Dawūd 1398. Declared Sahīh by Al-Albānī)

8) Ā’ishah, the mother of the believers said:

اَ تَدَعْ قِيَامَ اللَّيْلِ فَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ لاَ يَدَعُهُ وَكَانَ إِذَا مَرِضَ أَوْ كَسِلَ صَلَّى قَاعِدًا

Do not give up prayer at night, for the Messenger of Allāh (ﷺ) would not leave it. Whenever he fell ill or lethargic, he would offer it sitting. (Abū Dawūd 1307. Declared Sahîh by Al-Albānī)

The virtues of the night prayer (specifically) in Ramadān



1) The prophet صلى الله عليه وسلم said:

مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

Whoever stands in qiyām in Ramadān out of (sincere) faith and expectation of Allāhs reward, all his previous sins will be forgiven. (Sahīh Muslim, Bukhārī and others)

2)

جاء رجلٌ من قُضاعةَ إلى رسولِ اللهِ صلَّى اللهُ عليه وسلَّم فقال : إنِّي شهِدْتُ أن لا إلهَ إلَّا اللهُ وأنَّك رسولُ اللهِ وصلَّيْتُ الصَّلواتِ الخمسَ وصُمْتُ رمضانَ وقته وآتَيْتُ الزَّكاةَ فقال رسولُ اللهِ صلَّى اللهُ عليه وسلَّم : مَن مات على هذا كان من الصِّدِّيقينَ والشُّهداءِ

A man from the tribe of Qudā’ah said to the Messenger of Allāh (ﷺ), “Oh Allāhs Messenger! What would be my status if I should testify that there is nothing worthy of being worshipped except Allāh and that you are Allāhs Messenger, pray the five daily prayers, fast Ramadān and stand in qiyām during it, and give zakāh?

He صلى الله عليه وسلم said: Anyone dying upon this will be among the truthful (as-siddīqīn) and the martyrs (ash-shuhadā). (Ibn Khuzaymah 2212. Declared Sahīh by Al-Albānī in Sahīh Targhīb 749)

For part 1 of the night prayer series see below:

https://fawaaids.com/2024/03/22/the-night-prayer-part-1-the-difference-between-tarawih-tahajjud-qiyam-al-layl/

The Night Prayer – Part 1: The difference between tarawīh, tahajjud, qiyām al-layl

بسم الله الرحمن الرحيم

The night prayer or salāt al-layl refers to the voluntary night prayer whose time extends from after ‘ishā prayer until fajr (dawn).

Other names of the night prayer include:

  • Qiyām al-layl (standing at night)
  • Tahajjud (remaining awake)
  • Tarawīh (resting)
  • Witr (odd-numbered)

(Lisān al-‘Arab, taken from Qiyām and Tarawīh of Al-Albānī, prepared by Muhammad Jibaly, pg. 7)

Shaykh Ibn Bāz (may Allāh have mercy on him) was asked:

What is the difference between Tarawīh, Qiyām and Tahajjud? Please advise us, may you be rewarded.

He replied:

“Prayer at night is called tahajjud or qiyām al-layl, as Allāh says:

﴿وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا ﴾

“And in some parts of the night (also) offer the Salāh (prayer) with it (i.e. recite the Qurān in the prayer) as an additional prayer (Tahajjud optional prayer Nawāfil) for you” [al-Isrā’ 17:79]

﴿يأَيُّهَا الْمُزَّمِّلُ – قُمِ الَّيْلَ إِلاَّ قَلِيلاً﴾

“O you wrapped in garments (i.e. Prophet Muhammad)! Stand (to pray) all night, except a little” [al-Muzzammil 73:1-2]

﴿كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ ﴾

“They used to sleep but little by night [invoking their Lord (Allāh) and praying, with fear and hope]” [al-Dhāriyāt 51:17]

With regard to tarawīh, the scholars use this word to refer to qiyām al-layl in Ramadān at the beginning of the night, which should be made light and not lengthy. It may also be called tahajjud or qiyam al-layl. (Fatāwas of Shaykh ibn Bāz volume 11/317)

Link: https://binbaz.org.sa/fatwas/4259/%D8%A7%D9%84%D9%81%D8%B1%D9%82-%D8%A8%D9%8A%D9%86-%D8%B5%D9%84%D8%A7%D8%A9-%D8%A7%D9%84%D8%AA%D8%B1%D8%A7%D9%88%D9%8A%D8%AD-%D9%88%D8%A7%D9%84%D9%82%D9%8A%D8%A7%D9%85-%D9%88%D8%A7%D9%84%D8%AA%D9%87%D8%AC%D8%AF

Shaykh Ibn Bāz was also asked:

Is the Witr prayer different from salāt al-layl (the night prayer)?

He said:

The Witr (prayer) is part of the night prayer, which is its conclusion; one rak’ah, with which he concludes the night prayer at the end of the night, or in the middle of the night, or at the beginning of the night. After the ‘Ishā prayer, he prays what he can, then he concludes with one rak’ah in which he recites: Al-Hamd [Sūrah Al-Fatihah] and Qul huwa-Allāhul Ahad [Sūrah Al-Ikhlās], this is the Witr (prayer).*

Link:

https://binbaz.org.sa/categories/fiqhi/393#:~:text=%D9%87%D9%84%20%D8%B5%D9%84%D8%A7%D8%A9%20%D8%A7%D9%84%D9%88%D8%AA%D8%B1%20%D8%AA%D8%AE%D8%AA%D9%84%D9%81%20%D8%B9%D9%86,%3A1%5D%D8%8C%20%D9%87%D8%B0%D8%A7%20%D8%A7%D9%84%D9%88%D8%AA%D8%B1.

* The prophet (ﷺ) said:

صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى فَإِذَا خَشِيَ أَحَدُكُمْ الصُّبْحَ صَلَّى رَكْعَةً وَاحِدَةً تُوتِرُ لَهُ مَا قَدْ صَلَّى

The night prayer is performed two by two (rak’ah). If you fear that morning is near, pray one rak’ah as that will be your witr prayer. (Sahīh al-Bukhārī 990)

Ramadān Series: Part 7 – The Night Prayer; what is it, the virtues, the timing, the no. of rak’ah

بسم الله الرحمن الرحيم

The meaning of ‘night prayer’

The night prayer or salāt al-layl refers to the voluntary night prayer whose time extends from after ‘ishā prayer until fajr (dawn).

Other names of the night prayer include:

  • Qiyām al-layl (standing at night)
  • Tahajjud (remaining awake)
  • Tarawīh (resting)
  • Witr (odd-numbered)

(Lisān ul-arab)

Shaykh Ibn Bāz (may Allāh have mercy on him) was asked: What is the difference between Tarawīh, Qiyām and Tahajjud? Please advise us, may you be rewarded. 

He replied: 

“Prayer at night is called tahajjud or qiyām al-layl, as Allāh says:

﴿وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا ﴾

“And in some parts of the night (also) offer the Salāh (prayer) with it (i.e. recite the Qurān in the prayer) as an additional prayer (Tahajjud optional prayer Nawāfil) for you” [al-Isrā’ 17:79]

﴿يأَيُّهَا الْمُزَّمِّلُ – قُمِ الَّيْلَ إِلاَّ قَلِيلاً﴾

“O you wrapped in garments (i.e. Prophet Muhammad)! Stand (to pray) all night, except a little” [al-Muzzammil 73:1-2]

﴿كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ ﴾

“They used to sleep but little by night [invoking their Lord (Allāh) and praying, with fear and hope]” [al-Dhāriyāt 51:17]

With regard to tarawīh, the scholars use this word to refer to qiyām al-layl in Ramadān at the beginning of the night, which should be made light and not lengthy. It may also be called tahajjud or qiyam al-layl. (Shaykh ibn Bāz volume 11, Book of Salāh)

The virtues of the night prayer

1) The prophet صلى الله عليه وسلم said:

أَفْضَلُ الصَّلَاةِ بَعْدَ الصَّلَاةِ المَكْتُوبَةِ الصَّلَاةُ في جَوْفِ اللَّيْلِ

The best of prayers after those prescribed are those prayed in the depth of the night. (Sahīh Muslim 1163)

2) The prophet صلى الله عليه وسلم said:

نِعْمَ الرَّجُلُ عَبْدُ اللَّهِ، لَوْ كَانَ يُصَلِّي مِنَ اللَّيْلِ

Abdullāh (ibn ‘Umar) would indeed be an excellent man if he prayed at night.

Abdullāhs son Sālim reported that after the Prophet (ﷺ) said this, Abdullāh would not sleep at night but very little. (Sahīh Bukhārī 1121, 1122)

3) The prophet صلى الله عليه وسلم said:

يا أيُّها النَّاسُ أفشوا السَّلامَ وأطعِموا الطَّعامَ وصلُّوا باللَّيلِ والنَّاسُ نيامٌ تدخلوا الجنَّةَ بسلامٍ

O people! Spread the greeting of salām(peace), provide food to the needy, and pray at night while people are asleep – you will then enter Jannah with peace. (Sahīh Ibn Mājah of Al-Albānī 1105)

4) The prophet صلى الله عليه وسلم said:

إِنَّ فِي اللَّيْلِ لَسَاعَةً لاَ يُوَافِقُهَا رَجُلٌ مُسْلِمٌ يَسْأَلُ اللَّهَ خَيْرًا مِنْ أَمْرِ الدُّنْيَا وَالآخِرَةِ إِلاَّ أَعْطَاهُ إِيَّاهُ وَذَلِكَ كُلَّ لَيْلَةٍ

There is an hour of the night which no Muslim person encounters it and asks for a good thing in this life or the hereafter, except that Allāh grants it to him. This happens every night. (Sahīh Muslim 757)

5) The prophet صلى الله عليه وسلم said:

رَحِمَ اللَّهُ رَجُلاً قَامَ مِنَ اللَّيْلِ فَصَلَّى ثُمَّ أَيْقَظَ امْرَأَتَهُ فَصَلَّتْ فَإِنْ أَبَتْ نَضَحَ فِي وَجْهِهَا الْمَاءَ وَرَحِمَ اللَّهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ فَصَلَّتْ ثُمَّ أَيْقَظَتْ زَوْجَهَا فَصَلَّى فَإِنْ أَبَى نَضَحَتْ فِي وَجْهِهِ الْمَاءَ

May Allāh have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses he sprinkles water on her face. And may Allāh have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face. (An-Nasā’ī 1610. Declared Hasan Sahīh by Al-Albānī)

6) The prophet صلى الله عليه وسلم said:

إِذَا أَيْقَظَ الرَّجُلُ أَهْلَهُ مِنَ اللَّيْلِ فَصَلَّيَا أَوْ صَلَّى رَكْعَتَيْنِ جَمِيعًا كُتِبَا فِي الذَّاكِرِينَ وَالذَّاكِرَاتِ

When a man wakes his wife at night, and they pray two rak’ah together, they are recorded among the men and women who frequently remember Allāh. (Abū Dawūd 1309. Declared Sahīh by Al-Albānī)

7) The prophet صلى الله عليه وسلم said:

مَنْ قَامَ بِعَشْرِ آيَاتٍ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ وَمَنْ قَامَ بِمِائَةِ آيَةٍ كُتِبَ مِنَ الْقَانِتِينَ وَمَنْ قَامَ بِأَلْفِ آيَةٍ كُتِبَ مِنَ الْمُقَنْطَرِينَ

Whoever prays qiyām reciting ten āyāt (verses), he will not be recorded among the negligent. Whoever prays qiyām reciting one hundred verses, he will be recorded among the devout. And whoever prays qiyām reciting one thousand verses, he will be recorded among those with a multitude of good deeds. (Abū Dawūd 1398. Declared Sahīh by Al-Albānī)

8) Ā’ishah, the mother of the believers said:

اَ تَدَعْ قِيَامَ اللَّيْلِ فَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ لاَ يَدَعُهُ وَكَانَ إِذَا مَرِضَ أَوْ كَسِلَ صَلَّى قَاعِدًا

Do not give up prayer at night, for the Messenger of Allāh (ﷺ) would not leave it. Whenever he fell ill or lethargic, he would offer it sitting. (Abū Dawūd 1307. Declared Sahîh by Al-Albānī)

The virtues of the night prayer (specifically) in Ramadān

1) The prophet صلى الله عليه وسلم said:

مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

Whoever stands in qiyām in Ramadān out of (sincere) faith and expectation of Allāhs reward, all his previous sins will be forgiven. (Sahīh Muslim, Bukhārī and others)

2)

جاء رجلٌ من قُضاعةَ إلى رسولِ اللهِ صلَّى اللهُ عليه وسلَّم فقال : إنِّي شهِدْتُ أن لا إلهَ إلَّا اللهُ وأنَّك رسولُ اللهِ وصلَّيْتُ الصَّلواتِ الخمسَ وصُمْتُ رمضانَ وقته وآتَيْتُ الزَّكاةَ فقال رسولُ اللهِ صلَّى اللهُ عليه وسلَّم : مَن مات على هذا كان من الصِّدِّيقينَ والشُّهداءِ

A man from the tribe of Qudā’ah said to the Messenger of Allāh (ﷺ), “Oh Allāhs Messenger! What would be my status if I should testify that there is nothing worthy of being worshipped except Allāh and that you are Allāhs Messenger, pray the five daily prayers, fast Ramadān and stand in qiyām during it, and give zakāh?

He صلى الله عليه وسلم said: Anyone dying upon this will be among the truthful (as-siddīqīn) and the martyrs (ash-shuhadā). (Ibn Khuzaymah 2212. Declared Sahīh by Al-Albānī in Sahīh Targhīb 749)

The time of the night prayer

The prophet صلى الله عليه وسلم said:

إنَّ اللهَ زادَكُم صلاةً, وهي الوِترُ, فصلُّوها بينَ صلاةِ العشاءِ إلى صلاةِ الفجرِ

Indeed Allāh has added a prayer for you, it is witr; so pray it between the ‘ishā prayer and fajr prayer. (Declared Sahīh by Al-Albānī in Qiyām Ramadān & Sahīh al-Jāmī 1772)

The maximum number of rak’ah in the night prayer is 11 and the minimum is 1

– Abū Salamah ibn ‘Abd al-Rahmān asked Ā’ishah, the wife of the Prophet (ﷺ):

كَيْفَ كَانَتْ صَلاَةُ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي رَمَضَانَ فَقَالَتْ ‏:‏ مَا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَزِيدُ فِي رَمَضَانَ وَلاَ فِي غَيْرِهِ

How did the Messenger of Allāh (ﷺ) pray during Ramadān? She said: The Messenger of Allāh (ﷺ) did not pray more than eleven rak’ahs during Ramadān and other than Ramadān. (Abū Dawūd 1341. Declared Sahīh by Al-Albānī)

– As-Sā’ib ibn Yazīd said:

أمرَ عمرُ بنُ الخطَّابِ أبيَّ بنَ كَعبٍ وتميمًا الدَّاريَّ أن يَقوما للنَّاسِ بإحدَى عشرةَ رَكعةً قال: وَ قَدكانَ القارئُ يقرأُ بالمئينَ، حتَّى كنَّا نعتَمدُ على العِصيِّ من طولِ القيامِ، وما كنَّا ننصَرِفُ إلَّا فى بزوغِ الفجرِ

‘Umar ibn al-Khattāb commanded Ubayy ibn Ka’b and Tamīm ad-Dārī to lead the people in qiyām with eleven rak’ah. The reciter would read one hundred verses (in one rak’ah), until we had to lean on canes because of the long standing. We would not finish except with the arrival of Fajr. (Imām Māliks Muwatta 251/228. Declared Sahīh Jiddan in Irwā al-ghalīl 2/192)

– The Prophet صلى الله عليه وسلم said:

الْوِتْرُ حَقٌّ فَمَنْ شَاءَ أَوْتَرَ بِسَبْعٍ وَمَنْ شَاءَ أَوْتَرَ بِخَمْسٍ وَمَنْ شَاءَ أَوْتَرَ بِثَلاَثٍ وَمَنْ شَاءَ أَوْتَرَ بِوَاحِدَةٍ ‏

Witr is a duty, and whoever wants to pray witr with seven (rak’ahs), let him do so; whoever wants to pray witr with five, let him do so, whoever wants to pray witr with three, let him do so; and whoever wants to pray witr with one(rak’ah) , let him do so.'”(An-Nasā’ī 1709. Declared Sahīh by Al-Albānī)

Ibn Hajar said: It is authentically reported that a number of the companions of the Prophet (ﷺ)  prayed one rak’ah for witr, without praying any supererogatory prior to it; Uthmān recited the Qur’ān one night in just one rak’ah and he did not pray anything else. It has also been reported that Sa’d prayed one rak’ah for Witr, and similarly Mu’āwiyah prayed one rak’ah for witr, which was approved by Ibn ‘Abbās (Fath ul-Bārī)