Bukhari

Hadith Commentary:

Two points are derived from this hadith: ➊ That the night prayer (tahajjud) should be performed in sets of two rak‘ahs, meaning that after every two units, one should end with salam; ➋ That it is permissible to perform the witr prayer as a single rak‘ah. The Hanafis have differed on this matter, but their evidence is weak.

It is established from authentic hadiths that performing witr as a single rak‘ah is permissible, and the details of this are found in the book "Al-Witr wa al-Nawafil" by Imam Muhammad ibn Nasr rahimahullah.

(Maulana Waheed uz-Zaman)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has included this hadith in the Book of Witr, even though it pertains to the night prayer (salat al-layl), for which Imam Bukhari has established a separate chapter. Since in some chains of this hadith it is clarified that the questioner asked the Messenger of Allah sallallahu alayhi wa sallam about the method of making his night prayer into witr, Imam Bukhari rahimahullah began the Book of Witr with this hadith.

The words of the hadith are that a man asked the Messenger of Allah sallallahu alayhi wa sallam, "How should I make my night prayer into witr?" He replied, "The one who prays at night should perform two rak‘ahs at a time, and when he feels that dawn is about to break, he should perform one rak‘ah. This will make his previous prayer witr." (Sahih Muslim, Salat al-Musafirin, Hadith: 1748 (749))

However, Hafiz Ibn Hajar rahimahullah has written that the questioner asked about the manner of performance—whether the night prayer (salat al-layl) should be performed together or separately. The Prophet sallallahu alayhi wa sallam replied: "The night prayer should be performed two by two." When the narrator of the hadith, Ibn Umar radi Allahu anhu, was asked about its meaning, he said that one should say salam after every two rak‘ahs. In this way, the night prayer should be performed, and then at the end, the witr should be offered. (Sahih Muslim, Salat al-Musafirin, Hadith: 1783 (749))

The same method should be followed for the supererogatory prayers (nawafil) of the day, as in one narration it is stated that the prayers of the day and night should be performed two by two. (Sunan Abi Dawud, al-Tatawwu‘, Hadith: 1295)

The practice of the Messenger of Allah sallallahu alayhi wa sallam regarding the prayers of the day was also like this, as on the occasion of the conquest of Makkah, he performed eight rak‘ahs of the forenoon prayer (duha) at the house of Umm Hani radi Allahu anha, saying salam after every two rak‘ahs. (Sunan Abi Dawud, al-Tatawwu‘, Hadith: 1290)

From these ahadith, it is understood that the last rak‘ah of witr should be performed separately, as narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam would perform eleven rak‘ahs between the end of the ‘isha prayer and the dawn. After every two rak‘ahs, he would say salam, and then at the end, he would perform one rak‘ah of witr. (Sahih Muslim, Salat al-Musafirin, Hadith: 1718 (736))

This is the best way to perform the night prayer. However, it is also permissible to join the last rak‘ah of witr with the previous ones, instead of performing it separately. As narrated from Aisha radi Allahu anha, the Messenger of Allah sallallahu alayhi wa sallam would perform thirteen rak‘ahs at night, among which were five witr, and he would only sit for tashahhud in the last rak‘ah. (Sahih Muslim, Salat al-Musafirin, Hadith: 1720 (737))

It is also established to perform three witr with one salam, as narrated from Ubayy ibn Ka‘b radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam would recite three surahs in the three witr: "Sabbih isma rabbika al-a‘la" [], "Qul ya ayyuhal kafirun" [], and "Qul huwa Allahu ahad" [], and he would only say salam at the end. (Sunan al-Nasa’i, Qiyam al-Layl, Hadith: 1702)

From these narrations, it is evident that the Messenger of Allah sallallahu alayhi wa sallam would also perform the witr prayer in a joined manner. (Fath al-Bari: 2/620)

(2)
In light of this hadith, some scholars hold the view that it is a condition for performing one witr that some prayer should have been performed before it, and that sufficing with only one rak‘ah is not correct. However, this view is contrary to authentic ahadith, because it is narrated that the Messenger of Allah sallallahu alayhi wa sallam said: "Witr is a right, so whoever wishes may perform five, or three, or just one witr." (Sunan Abi Dawud, al-Witr, Hadith: 1422)

Mu‘awiyah radi Allahu anhu also performed one rak‘ah of witr, and Ibn Abbas radi Allahu anhu approved of it. (Sahih al-Bukhari, Fada’il Ashab al-Nabi sallallahu alayhi wa sallam, Hadith: 3764)

Regarding Sa‘d ibn Abi Waqqas radi Allahu anhu, it is narrated that after the ‘isha prayer, he would only perform one rak‘ah of witr and nothing else. (Musnad Ahmad: 5/432)

Hafiz Ibn Hajar rahimahullah has written that it is not necessary for the validity of witr that some prayer be performed before it; however, it is better that some rak‘ahs be performed before the one rak‘ah of witr, so that the previously performed prayer is made witr by that one rak‘ah. (Fath al-Bari: 2/620)