❀ «عن ابي هريرة، ان رسول الله صلى الله عليه وسلم، قال: من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه.»
Narrated by Hazrat Abu Huraira رضي الله عنه that the Prophet صلى الله عليه وسلم said: “Whoever stands in prayer during Ramadan out of faith and seeking Allah’s pleasure, his past sins will be forgiven.”
❀ «عن أبى هريرة رضي الله عنه، قال: كان رسول الله صلى الله عليه وسلم يرغب فى قيام رمضان من غير أن يأمرهم فيه بعزيمة، فيقول: من قام رمضان إيمانا واحتسابا غفر له ما تقدم من دنبه.»
Hazrat Abu Huraira رضي الله عنه reports that the Messenger of Allah صلى الله عليه وسلم used to encourage standing in prayer during Ramadan, but did not make it obligatory. He said: “Whoever stands in prayer during Ramadan out of faith and seeking Allah’s pleasure, his past sins will be forgiven.”
The Prophet صلى الله عليه وسلم and Congregational Taraweeh
❀ «عن عائشة رضي الله عنها، ان رسول الله صلى الله عليه وسلم خرج ليلة من جوف الليل فصلى فى المسجد وصلى رجال بصلاته، فاصبح الناس فتحدثوا، فاجتمع اكثر منهم فصلى فصلوا معه، فاصبح الناس فتحدثوا، فكثر اهل المسجد من الليلة الثالثة، فخرج رسول الله صلى الله عليه وسلم، فصلى فصلوا بصلاته، فلما كانت الليلة الرابعة، عجز المسجد عن اهله حتى خرج لصلاة الصبح، فلما قضى الفجر، اقبل على الناس فتشهد، ثم قال: اما بعد، فإنه لم يخف على مكانكم، ولكني خشيت ان تفترض عليكم فتعجزوا عنها، فتوفي رسول الله صلى الله عليه وسلم والامر على ذلك.
وفي رواية مسلم: فإنه لم يخف على شأنكم الليلة، ولكني خشيت أن تفرض عليم صلاة الليل فتعجزوا عنها.»
Hazrat Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (peace be upon him) went out on a middle night of Ramadan, he (peace be upon him) prayed in the mosque and the people also prayed behind him. In the morning, people talked about it. The next day, more people gathered, and the Prophet (peace be upon him) prayed and the people prayed with him. Then when morning came, people told each other about it. On the third night, even more people gathered, the Prophet (peace be upon him) came out, prayed, and the people also prayed with him. When the fourth night came, it became difficult to accommodate people in the mosque, (but the Prophet (peace be upon him) did not come out). Then he went out for the morning prayer, and after praying, he turned to the people and said: “After that, your presence was not hidden from me, but I feared that it might be made obligatory upon you and you might be unable to perform it.” Then the Messenger of Allah (peace be upon him) passed away and this remained the case.
In the narration of Imam Muslim, these words are mentioned: “Your condition and state at night were not hidden from me, but I feared that the night prayer (i.e., Tahajjud) might be made obligatory upon you and you might be unable to perform it.”
❀ «عن ابي ذر رضى الله عنه، قال:”صمنا مع رسول الله صلى الله عليه وسلم رمضان، فلم يقم بنا شيئا من الشهر حتى بقي سبع، فقام بنا حتى ذهب ثلث الليل، فلما كانت السادسة لم يقم بنا، فلما كانت الخامسة قام بنا حتى ذهب شطر الليل، فقلت: يا رسول الله، لو نفلتنا قيام هذه الليلة، قال: فقال: إن الرجل إذا صلى مع الإمام حتى ينصرف حسب له قيام ليلة، قال: فلما كانت الرابعة لم يقم، فلما كانت الثالثة جمع اهله ونساءه والناس، فقام بنا حتى خشينا ان يفوتنا الفلاح، قال: قلت: وما الفلاح؟ قال: السحور، ثم لم يقم بقية الشهر.»
Narrated Abu Dharr رضي الله عنه that we fasted with the Messenger of Allah صلى الله عليه وسلم during the month of Ramadan. He صلى الله عليه وسلم did not lead us in prayer on any night until seven nights remained of Ramadan. Then he صلى الله عليه وسلم led us in prayer until the third part of the night. When six nights remained, he صلى الله عليه وسلم did not lead us in prayer. When five nights remained, he صلى الله عليه وسلم led us in prayer until half the night. I said: O Messenger of Allah! I wish you would lead us longer today. He صلى الله عليه وسلم said: “When a person prays with the Imam until the Imam finishes, he will get the reward of standing the whole night.” When four nights remained, he صلى الله عليه وسلم did not lead us in prayer. When three nights remained, he صلى الله عليه وسلم gathered all his household and the people and led the prayer until we feared that «فلاح» would appear. The narrator said that I asked what «فلاح» is. Abu Dharr رضي الله عنه said that «فلاح» means Suhoor (pre-dawn meal). Then he صلى الله عليه وسلم did not lead us in prayer for the remaining days of the month.
❀ «عن نعيم بن زياد سمعت النعمان بن بشير رضي الله عنه على منبر حمص، يقول: قمنا مع رسول الله صلى الله عليه وسلم فى شهر رمضان ليلة ثلاث وعشرين إلى ثلث الليل الاول، ثم قمنا معه ليلة خمس وعشرين إلى نصف الليل، ثم قمنا معه ليلة سبع وعشرين حتى ظننا ان لا ندرك الفلاح وكانوا يسمونه السحور.»
Hazrat Nu’man bin Bashir (may Allah be pleased with him) narrates that we used to pray with the Messenger of Allah (peace be upon him) until one-third of the night on the thirtieth night of Ramadan. Then on the twenty-fifth night, we prayed until midnight, and on the twenty-seventh night, we prayed so long that we feared missing the time for suhoor.
Taraweeh in the Era of the Caliphate of Umar
❀ «عن عبد الرحمن بن عبد القاري، انه قال:” خرجت مع عمر بن الخطاب رضى الله عنه ليلة فى رمضان إلى المسجد، فإذا الناس اوزاع متفرقون، يصلي الرجل لنفسه، ويصلي الرجل فيصلي بصلاته الرهط، فقال عمر:إني ارى لو جمعت هؤلاء على قارئ واحد لكان امثل، ثم عزم فجمعهم على ابي بن كعب، ثم خرجت معه ليلة اخرى والناس يصلون بصلاة قارئهم، قال عمر رضى الله عنه : نعم البدعة هذه، والتي ينامون عنها افضل من التى يقومون يريد آخر الليل، وكان الناس يقومون اوله.»
Abdur Rahman bin Abdu says that I went out with Hazrat Umar (may Allah be pleased with him) one night in Ramadan towards the mosque. There, I saw people scattered here and there; some were praying alone, and behind some person, a few people were praying. Hazrat Umar (may Allah be pleased with him) said: I think it would be better if I gather all of them behind one reciter. Then he resolved to gather them behind Hazrat Ubayy bin Ka’b (may Allah be pleased with him). Then I went out with him on another night; people were praying behind their reciter. Hazrat Umar (may Allah be pleased with him) said: What a good innovation this is! The prayer which you all leave and sleep after is inferior to the one you perform. He meant the last part of the night, while people were standing in the early part.
Note: Hazrat Umar (may Allah be pleased with him) called it an innovation in the literal sense because innovation means something new, and praying Taraweeh in congregation after Isha was a new thing. But since its origin and basis existed, it cannot be considered an innovation in the Shariah sense. And he called it good because in this way people became deserving of the reward and merit of standing in Ramadan by praying Taraweeh in congregation together. For the ease of the people, he started it immediately after the Isha prayer so that those who could not wake up in the last part of the night could perform Qiyam al-Layl at that time. However, he also clarified that performing Qiyam al-Layl in the last part of the night is more virtuous than immediately after Isha.
Number of Rak’ahs in Taraweeh
❀ «عن ابي سلمة بن عبد الرحمن، انه سال عائشة رضي الله عنها:” كيف كانت صلاة رسول الله صلى الله عليه وسلم فى رمضان؟ فقالت: ما كان يزيد فى رمضان ولا فى غيره على إحدى عشرة ركعة، يصلي اربعا، فلا تسال عن حسنهن وطولهن، ثم يصلي اربعا، فلا تسال عن حسنهن وطولهن، ثم يصلي ثلاثا، فقلت: يا رسول الله، اتنام قبل ان توتر؟، قال: يا عائشة، إن عيني تنامان ولا ينام قلبي”.»
Abu Salamah bin Abdul Rahman says that I asked Hazrat Aisha (may Allah be pleased with her): How was the night prayer of the Messenger of Allah (peace be upon him) in Ramadan? She replied: The Prophet (peace be upon him) did not pray more than eleven rak’ahs in Ramadan and other days. He would pray four rak’ahs, and do not ask how good and excellent they were! Then he would pray four rak’ahs, and do not ask how long and excellent they were! Then he would pray three rak’ahs. Hazrat Aisha (may Allah be pleased with her) says that I asked: O Messenger of Allah! Do you sleep before praying Witr? The Prophet (peace be upon him) said: “O Aisha! My two eyes sleep, but my heart does not sleep.”
The words are from Sahih Muslim.
❀ «عن السائب بن يزيد، أنه قال: أمر عمر بن الخطاب رضي الله عنه أبى بن كعب وتميما الدايري رضي الله عنهما أن يقوما للناس بإحدى عشرة ركعة، قال: وقد كان القارئ يقرأ بالميين، حتى كنا نعتمد على العصي من طول القيام، وما كنا ننصرف إلا فى فروع الفجر.»
Saib bin Yazid says that Hazrat Umar (may Allah be pleased with him) ordered Hazrat Ubayy bin Ka’b (may Allah be pleased with him) and Hazrat Tamim Dari (may Allah be pleased with him) to lead eleven rak’ahs. Saib says that the Imam would recite one hundred verses at a time, to the extent that we used to rely on a stick due to the long standing, and we would finish near Fajr.
Note: Hazrat Umar (may Allah be pleased with him) initially ordered Hazrat Ubayy bin Ka’b (may Allah be pleased with him) and Hazrat Tamim Dari (may Allah be pleased with him) to lead eleven rak’ahs, but when the long standing caused hardship for the people, he ordered the shortening of the recitation and an increase in the number of rak’ahs because Taraweeh prayer is a voluntary prayer, and it is permissible to increase or decrease in it. This matter is proven by numerous reports, such as:
❀ «عن السائب بن يزيد قال: كانوا يقومون على عهد عمر بن الخطاب رضى الله عنه فى شهر رمضان بعشرين ركعة. قال: وكانوا يقرءون بالمئين، وكانوا يتوكئون على عصيهم فى عهد عثمان بن عفان رضي الله عنه من شدة القيام.»
Saib bin Yazid says that people used to pray twenty rak’ahs in Ramadan during the time of Hazrat Umar (may Allah be pleased with him). He also says: “People used to recite one hundred verses. And during the time of Hazrat Uthman (may Allah be pleased with him), due to the intensity of standing (in prayer), people would lean on their sticks.”
❀ «عن السائب بن يزيد قال: كنا نقوم فى زمان عمر بن الخطاب بعشرين ركعة والوتر.»
Saib bin Yazid says that during the time of Hazrat Umar (may Allah be pleased with him), we used to pray twenty rak’ahs and Witr.
Note: Allama Ibn Abdul Barr states: It is possible that initially, when Hazrat Umar (may Allah be pleased with him) gave the order, eleven rak’ahs were prayed, then due to the length of the standing (qiyam), it was reduced to twenty-one rak’ahs, with a lighter recitation and increased bowing and prostration.
Allama Bayhaqi (may Allah have mercy on him) also interprets similarly, saying: “It is possible to reconcile both narrations; people may have initially prayed eleven rak’ahs, then started praying twenty rak’ahs and three Witr rak’ahs.”
Allama Abdul Haq Ashbili says: It is narrated that the long standing became difficult for the people, so they complained to Hazrat Umar (may Allah be pleased with him). Consequently, he ordered both reciters to shorten the standing and increase the number of bowings, so they started leading twenty-three rak’ahs. People complained again, so the standing was shortened further and bowing increased, until they began praying thirty-six rak’ahs and three Witr. This then became the norm.
From Imam Malik, the narration of thirty-nine rak’ahs is mentioned. He found this practice among the people of Madinah.
Similarly, there is a narration of forty-one rak’ahs, of which five were Witr.
Likewise, there is a narration of forty rak’ahs of Taraweeh and seven rak’ahs of Witr.
Thus, the Imams are inclined towards flexibility in this matter, because Taraweeh is counted as a voluntary (nafl) prayer, not among the regular Sunnah prayers.
Imam Shafi’i (may Allah have mercy on him) says: There is no strictness in this, nor any fixed limit, because it is a voluntary prayer. Therefore, if one lengthens the standing and shortens the prostrations, that is fine, and this is what I prefer; and if one increases the bowing and prostrations, that is also fine.
Allama Ibn Taymiyyah says: “The Prophet (peace be upon him) did not set a fixed limit for the standing in Ramadan. Rather, he did not pray more than thirteen rak’ahs in Ramadan or outside Ramadan, but his rak’ahs were long. Then when Hazrat Umar (may Allah be pleased with him) gathered people behind Hazrat Ubayy bin Ka’b (may Allah be pleased with him), he led twenty rak’ahs of Taraweeh and three rak’ahs of Witr, and he lightened the recitation according to the increase in rak’ahs, because this was easier for the followers than lengthening one rak’ah. Then among the Salaf, some prayed forty rak’ahs of Taraweeh and three rak’ahs of Witr, and others prayed thirty-six rak’ahs of Taraweeh and three rak’ahs of Witr. All of these are permissible. Whichever method one prays Ramadan according to is better. The best method varies according to the conditions of the followers; if they can endure long standing, then praying ten rak’ahs of Taraweeh and three rak’ahs of Witr is best, as the Prophet (peace be upon him) used to pray in Ramadan and outside Ramadan. If they cannot endure it, then praying twenty rak’ahs is preferable.”
For further details see:
The Virtue of Attending Taraweeh with the Imam Until the End
❀ «عن أبى ذر رضي الله عنه، عن النبى صلى الله عليه وسلم قال : ان الرجل إذا صلى مع الإمام حتى ينصرف حسب له قيام قليلة .»
Hazrat Abu Dharr (may Allah be pleased with him) narrates that the Prophet (peace be upon him) said: “When a person prays with the Imam until the Imam finishes, he will receive the reward of standing in prayer for the entire night.”
Note: This hadith is about standing in prayer in congregation, which was mentioned earlier.
From this hadith, it is understood that if the Imam leads as many rak’ahs of Taraweeh as he does, by praying all of them, one receives the reward of praying the entire night. Therefore, one should try to pray all the rak’ahs with the Imam and not leave in between, because by praying a few more rak’ahs, one attains the reward of praying the whole night. And in the month of Ramadan, when we are trying to gather the abundant rewards and blessings that Allah showers upon us, it would be a great loss to let such rewards slip away in this manner.
Moreover, it usually does not happen that after leaving the mosque, we spend that time doing something better than prayer; rather, that time is wasted resting or chatting. From this perspective as well, it is appropriate to remain with the Imam for the remaining rak’ahs and earn the reward of praying the entire night.
Finally, remember that if our usual practice has been to leave in the middle of the prayer, abandoning this habit and participating in the complete prayer will be very difficult for the self, and Satan will try his best to prevent this. But keep in mind that the month of Ramadan is a golden opportunity to gain control over the self, so by taking advantage of this, we should reform ourselves. May Allah grant us the ability to do so, Ameen.
