Abu Dawud

1342. Commentary: Benefits and Issues:
➊ The approach to thought and knowledge exemplified by Sa’d bin Hisham, in which a person completely severs himself from the self and the pleasures of the world, is contrary to the example of the Messenger (sallallahu alayhi wa sallam) and the practice of the Companions (radi Allahu anhum).
➋ Referring a questioner to a more virtuous and higher scholarly authority in matters of research is part of the etiquette of knowledge.
➌ The night prayer has several names: Qiyam al-Layl, Tahajjud, and Witr. In relation to Ramadan, the term “Tarawih” became common in later times.
➍ The character of the Messenger of Allah (sallallahu alayhi wa sallam) was the Qur’an, meaning he was the living embodiment of its commands, prohibitions, and other etiquettes.
➎ There are approximately thirteen methods of performing Tahajjud and Witr. See [محلی:2/8
➋ 91/مسئلہ:29]. And there is no contradiction among them.
➏ Intending to pray a continuous set of even-numbered rak’ahs is completely permissible and Sunnah. In this case, after reciting the tashahhud in the eighth rak’ah, the ninth rak’ah should be performed and then the salam should be given. If the intention is for seven rak’ahs, then after the sixth rak’ah, sit for tashahhud and after the seventh, give salam. In three and five rak’ahs, there is only one final tashahhud.
➐ After Witr, it is sometimes recommended to pray two rak’ahs as well.
➑ If Tahajjud is missed, then Witr should be performed before or after the Fajr prayer, or twelve rak’ahs may be prayed during the day.
➒ There was an apparent difference between Ibn Abbas and Aisha (radi Allahu anha). And Allah knows best. However, despite this, there was complete recognition and acknowledgment of personal honor and scholarly eminence. Radi Allahu anhum wa ardahum.

1602. Commentary:

➊ In this statement of Imam al-Nasa’i rahimahullah, there is an indication that an error occurred from a narrator regarding the report of the eleven rak‘ahs of witr of the Messenger of Allah sallallahu alayhi wa sallam, because here the two rak‘ahs are mentioned as preceding the single rak‘ah, whereas according to a narration in Sahih Muslim, the correct sequence is that he would pray nine rak‘ahs in such a way that he would only sit after the eighth rak‘ah, then he would remember Allah and supplicate, then without saying the salam, he would stand up and pray the ninth rak‘ah, then sit and after remembrance and supplication, he would say the salam aloud so that we could hear it. Then, after the salam, while sitting, he would pray two rak‘ahs. In this way, these became eleven rak‘ahs. (Sahih Muslim, Salat al-Musafirin, Hadith: 746) Some narrator made a mistake in the order. Further, the narration regarding nine rak‘ahs of witr also points out this error, because there, like the narration of Muslim, the two rak‘ahs are mentioned as following the single rak‘ah, and this is correct.

➋ “In exact accordance with the Qur’an.” That is, the lofty and virtuous morals described in the Noble Qur’an for all the Prophets and the righteous were found in the Prophet sallallahu alayhi wa sallam to the highest degree, and those things from which the Qur’an has prohibited, not even their trace was found in him.

➌ According to the statement of Aisha radi Allahu anha, after one year, the obligation of standing in prayer at night (qiyam al-layl) was also lifted from the Prophet sallallahu alayhi wa sallam. However, in the words of the Noble Qur’an, there are two possibilities: one is that the obligation of qiyam al-layl was lifted only from the Companions, and it remained obligatory upon the Prophet sallallahu alayhi wa sallam, but this position is not correct because it is established that the Messenger of Allah sallallahu alayhi wa sallam did not pray tahajjud (night prayer) during some journeys, as once during a journey, our master Bilal radi Allahu anhu also overslept and so did the Messenger of Allah sallallahu alayhi wa sallam, and no one woke up; let alone praying tahajjud on time, even the Fajr prayer was performed after sunrise. Similarly, on the night of Muzdalifah, it is not reported that the Prophet sallallahu alayhi wa sallam prayed tahajjud. This refutes the position of those who claim the obligation of tahajjud. The second possibility is that the obligation was also lifted from the Prophet sallallahu alayhi wa sallam, as stated by Sayyidah Aisha al-Siddiqah radi Allahu anha. And Allah knows best.

➍ Qiyam al-layl (standing in prayer at night) and the witr prayer are not separate prayers; rather, it is the same prayer which is called qiyam al-layl in relation to its time, and called witr in relation to the number of rak‘ahs. In Ramadan, this same prayer is called tarawih, and in ordinary days it is called tahajjud, because on ordinary days this prayer is performed after waking up from sleep, and the meaning of tahajjud is also to rise from sleep. It is called tarawih in relation to the manner of performing it, i.e., to pray with intervals and rest in between. In tarawih, after every four rak‘ahs, a considerable pause is made. Although nowadays this pause is almost abandoned, and it is not necessary.

➎ Any voluntary (nafl) prayer performed at night should be in an odd number, and all of them will be called witr. However, if it is made up during the day (as qada’), then it should be performed in an even number, because odd-numbered voluntary prayers are specific to the night. The Messenger of Allah sallallahu alayhi wa sallam’s praying twelve rak‘ahs during the day instead of eleven is a clear proof of this. It is also evident that witr is a voluntary prayer, not obligatory, and that voluntary prayers can also be made up.

➏ “I do not know”—the intent is that along with worship, it is also necessary to take care of one’s body and its rest and health, otherwise the body will become incapable, and then not only will voluntary prayers be left, but even obligatory prayers may be missed.

➐ “If I used to go to them”—in fact, due to misunderstanding at that time, some political differences had arisen among certain noble Companions radi Allahu anhum, which had distanced them from one another. The battles of Jamal and Siffin are bitter memories of that era. Due to these differences, there was also some estrangement between Aisha, Ali, and Abdullah ibn Abbas radi Allahu anhum, but all of them were of good intention. May Allah be pleased with them all.

➑ The righteous predecessors (salaf salihin) used to seek the example of the Messenger in every matter so that they could follow him. For this purpose, they would devote time, ask the scholars, and if necessary, even travel. Rahimahullah.

➒ If a greater scholar is present than the one being asked, then he should direct the questioner to him, because the religion is the name of sincere advice.

➓ The virtue of Aisha radi Allahu anha is evident in that she knew more about the worship of the Noble Prophet sallallahu alayhi wa sallam. (11) The most beloved deed is that upon which a person persists, even if it is little. (12) Spending the entire night in worship was not the practice of the Messenger of Allah sallallahu alayhi wa sallam; rather, a person’s eyes, body, and family also have rights upon him, though occasionally it is permissible.