Nasai

1692. Commentary:

➊ The original witr is one rak‘ah, but before it, some voluntary prayers (nawafil) should be performed; this one rak‘ah will make all of them odd (witr). The first two narrations of the chapter are concise. The third narration clarifies their meaning: it is better that before performing the one rak‘ah, at least two rak‘ahs should be performed. If one suffices with only one rak‘ah, this is also permissible, because this too is established from authentic ahadith.

➋ The Hanafis have fixed witr as three rak‘ahs—neither less nor more—but there is no evidence for this; rather, this restriction is contrary to explicit narrations. Furthermore, according to them, since it is obligatory (wajib), the three rak‘ahs must be performed with a single taslim (salutation), whereas explicit narrations declare it permissible, even preferable, to perform one rak‘ah separately. This discussion has already passed.

Hadith Commentary:
This Qasim was the grandson of Abu Bakr as-Siddiq radi Allahu anhu.
He was a great scholar and jurist.
From his statement, the error of the person who considers a single rak‘ah of witr invalid becomes clear, and I am astonished that, after seeing authentic hadiths, how can any Muslim still say that a single rak‘ah of witr is invalid?
Although from this narration it is established that Abdullah ibn Umar radi Allahu anhu used to pray three rak‘ahs of witr, it is of no benefit to the Hanafis, because it does not state that Abdullah ibn Umar radi Allahu anhu always prayed three rak‘ahs of witr.
Moreover, in addition to this, three rak‘ahs of witr with two taslims (salutations) are established, whereas the Hanafis say (it should be) with one taslim (Mawlana Wahidi).
These very Abdullah ibn Umar radi Allahu anhu are the ones from whom, in Sahih Muslim, page 257, it is explicitly established that a single rak‘ah of witr is valid.
From Abdullah ibn Umar radi Allahu anhu: The Messenger of Allah sallallahu alayhi wa sallam said, “Witr is one rak‘ah at the end of the night.” Narrated by Muslim.
Abdullah ibn Umar radi Allahu anhu narrates that the Noble Messenger sallallahu alayhi wa sallam said that witr is one rak‘ah at the end of the night.
In another hadith, there is further clarification:
From Abu Ayyub radi Allahu anhu: The Messenger of Allah sallallahu alayhi wa sallam said, “Witr is a duty upon every Muslim. Whoever wishes to pray five rak‘ahs of witr, let him do so; whoever wishes to pray three, let him do so; and whoever wishes to pray one, let him do so.”
(Narrated by Abu Dawud, an-Nasa’i, or Ibn Majah)
That is, it is narrated from Abu Ayyub radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said that the prayer of witr is a duty, necessary for every Muslim, and whoever wishes may pray five rak‘ahs of witr, whoever wishes may pray three rak‘ahs, and whoever wishes may pray one rak‘ah of witr.
There are also many other narrations of this kind present in various books of hadith.
For this reason, Mawlana Ubaidullah Shaykh al-Hadith, under the hadith of Aisha as-Siddiqah radi Allahu anha with the wording:
“wa yutiru bi wahidah”
(He would perform witr with one rak‘ah)
states:
“In it is evidence that the minimum of witr is one rak‘ah, and that a single rak‘ah is a valid prayer. This is the view of the three Imams, and it is the truth. Abu Hanifah said: It is not valid to perform witr with one rak‘ah, so a single rak‘ah is not a prayer at all. Imam Nawawi said: The authentic hadiths refute his statement.”
(Mir‘at, vol. 2, p. 158)
That is, in this hadith is proof that the minimum for witr is one rak‘ah, and that praying a single rak‘ah is a valid prayer. This is the madhhab of the three Imams, and it is the truth. (By the three Imams are meant Imam Shafi‘i, Imam Malik, and Imam Ahmad ibn Hanbal rahimahumullah.)
Imam Abu Hanifah rahimahullah says that a single rak‘ah of witr is not valid, because a single rak‘ah is not considered a prayer.
Imam Nawawi rahimahullah says that authentic hadiths refute the statement of the Imam.
There is also a difference of opinion regarding whether witr is obligatory, compulsory, or a Sunnah. Regarding this, Hujjat al-Hind Shah Waliullah Muhaddith Dehlawi rahimahullah says:
“And the truth is that witr is a Sunnah, and it is the most emphasized of the Sunnahs. This is the view of Ali, Ibn Umar, and Ubadah ibn as-Samit radi Allahu anhum.”
(Hujjat Allah al-Balighah, vol. 2, p. 24)
In the case of praying three rak‘ahs of witr, it is Sunnah to recite Surah “Sabbih isma rabbika al-a‘la” in the first rak‘ah, “Qul ya ayyuhal kafirun” in the second, and “Qul huwa Allahu ahad” in the third.
After witr, it is Sunnah to say aloud three times: “Subhana al-Malik al-Quddus.”
For further details regarding a single rak‘ah of witr, see the famous book of Nawab Siddiq Hasan rahimahullah, Hidayat as-Sa’il ila Adillat al-Masa’il, published in Bhopal, p. 255.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah previously mentioned a narration from Ibn Umar radi Allahu anhu that the night prayer (tahajjud) is performed in sets of two rak‘ahs. If there is an emergency situation in which one fears the approach of dawn, then he should perform one rak‘ah to make his previous prayer odd (witr). From this narration, it is understood that not only in emergency situations, but also by one’s own intention and choice, it is permissible to make the previously performed prayer witr by adding one rak‘ah. Thus, it is established that in both emergency and voluntary situations, the previously performed prayer can be made witr by means of one rak‘ah. And it is also permissible to perform only one witr, in the sense that no sets of two rak‘ahs have been performed before it.

(2)
At the end of this narration, the statement of Qasim ibn Muhammad is mentioned; he was the grandson of Abu Bakr as-Siddiq radi Allahu anhu. He was a great scholar and jurist. From his stated position, it is understood that there is flexibility in his view regarding the witr prayer, meaning that both three and one witr can be performed. Despite this, some individuals hold the view that performing only one rak‘ah of witr is not permissible, rather it is abrogated, whereas performing one rak‘ah of witr is correct. This is the position of Imam Malik, Imam Shafi‘i, and Imam Ahmad ibn Hanbal rahimahumullah. It is narrated from Ibn Umar radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: “Witr is one rak‘ah at the end of the night.” (Sahih Muslim, Salat al-Musafirin, Hadith: 1758(752)) In addition, it is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam would perform one witr. (Sahih Muslim, Salat al-Musafirin, Hadith: 1718(738))

Hadith Commentary:
➊
The scholars are in agreement that it is permissible to form a circle (halqah) and sit in the mosque for the remembrance of Allah and the acquisition of knowledge.
In all three of these hadiths, it is mentioned that the noble Companions (radi Allahu anhum ajma'in) would come to the mosque in the presence of the Messenger of Allah (sallallahu alayhi wa sallam) and benefit from his gathering.
Similarly, benefiting from a scholar generally occurs by sitting in a circle around him; therefore, the chapter heading of Imam Bukhari rahimahullah is established.
Since such benefit is generally obtained by sitting in a circle around the scholar, the chapter heading of Imam Bukhari rahimahullah is thus proven.
(Sharh Ibn Battal: 2/120)
➋
Some narrations indicate that the Prophet (sallallahu alayhi wa sallam) expressed displeasure at forming circles in the mosque.
It is narrated from Jabir bin Samurah (radi Allahu anhu) that he said:
The Messenger of Allah (sallallahu alayhi wa sallam) came to the mosque and the Companions (radi Allahu anhum ajma'in) were sitting in circles at that time.
He said, “What is the matter? I see you divided into separate groups.” This narration has been mentioned by Imam Muslim in his Sahih, but from the aforementioned narrations presented by Imam Bukhari rahimahullah, the permissibility of sitting in a circle in the mosque is established.
And the narrations in which displeasure is indicated refer to such circles that are without need and without benefit; rather, the Messenger of Allah (sallallahu alayhi wa sallam) considered such circles a sign of divisiveness.
Forming a circle establishes unity and agreement of hearts, but if there is a benefit in sitting in a circle, such as sitting in a circle for education, then it is permitted.
(Fath al-Bari: 1/728)
➌
From the first two hadiths, the permissibility of sitting in the mosque is established, in which the Prophet (sallallahu alayhi wa sallam) is mentioned as delivering a sermon and the Companions (radi Allahu anhum ajma'in) are mentioned as sitting and listening. In the third narration, the second part of the chapter heading, i.e., sitting in a circle, is mentioned.
From the first and second narrations, Imam Bukhari’s rahimahullah objective is also established in this way: the Messenger of Allah (sallallahu alayhi wa sallam) was delivering a sermon and the Companions (radi Allahu anhum ajma'in) were sitting in a circle in front of him from all sides to listen to his words, as they were sitting facing him from every direction.
Thus, the proof of sitting is explicit, and the proof of sitting in a circle is derived by implication; in the third narration, sitting in a circle is explicitly mentioned.
Since three people came to the Prophet (sallallahu alayhi wa sallam), one went back, and the remaining two attended his gathering. One of them saw that there was space in the circle, so he came and sat in the circle.
The other was overcome by shyness, so he sat at the end of the gathering. From this, it is established that the Companions (radi Allahu anhum ajma'in) would sit in a circle around the Messenger of Allah (sallallahu alayhi wa sallam), and that sitting in a circle in the mosque for education and other purposes is also established.
And this is the intended point.
➍
From this hadith, it is also known that the Witr prayer can be performed as a single rak‘ah.
As mentioned in the hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Witr is a duty upon every Muslim, so whoever wishes to pray five rak‘ahs should pray five rak‘ahs of Witr, whoever wishes to pray three should pray three, and whoever wishes to pray one rak‘ah should pray one.”
(Sunan Abi Dawud, al-Witr, Hadith: 1422)
It was said to Ibn Abbas (radi Allahu anhu) that the Commander of the Faithful, Mu‘awiyah (radi Allahu anhu), performed only one Witr.
Ibn Abbas (radi Allahu anhu) said:
He is a Companion. In another narration, he said: He is a jurist, meaning he acted correctly.
(Sahih al-Bukhari, Virtues of the Companions of the Prophet sallallahu alayhi wa sallam, Hadith: 3764, 3765)
A detailed discussion regarding the Witr prayer will come in the Book of Witr, Hadith 990.
There, we will explain its number and the method of performing it, by the permission of Allah the Exalted.

Hadith Commentary:
➊
The scholars are in agreement that it is permissible to form a circle (halqah) in the mosque for the remembrance of Allah and the acquisition of knowledge.
In all three of these ahadith, it is mentioned that the noble Companions (radi Allahu anhum ajma‘in) would come to the mosque in the presence of the Messenger of Allah (sallallahu alayhi wa sallam) and benefit from his gathering.
Similarly, benefiting from a scholar generally occurs by sitting in a circle around him; therefore, the chapter heading of Imam Bukhari rahimahullah is established.
Since such benefit is generally attained by sitting in a circle around the scholar, the chapter heading of Imam Bukhari rahimahullah is thus proven.
(Sharh Ibn Battal: 2/120)

➋
Some narrations indicate that the Prophet (sallallahu alayhi wa sallam) expressed displeasure at forming circles in the mosque.
It is narrated from Jabir bin Samurah (radi Allahu anhu) that he said:
The Messenger of Allah (sallallahu alayhi wa sallam) came to the mosque and the Companions (radi Allahu anhum ajma‘in) were sitting in circles at that time.
He said, “What is the matter? I see you divided into separate groups.” This narration has been mentioned by Imam Muslim in his Sahih, but from the aforementioned narrations presented by Imam Bukhari rahimahullah, the permissibility of sitting in a circle in the mosque is established.
And those narrations in which displeasure is indicated refer to such circles that are without need and without benefit; rather, the Messenger of Allah (sallallahu alayhi wa sallam) considered such circles a sign of divisiveness.
Forming a circle establishes unity and agreement of hearts, but if there is a benefit in sitting in a circle, such as sitting in a circle for education, then it is permitted.
(Fath al-Bari: 1/728)

➌
From the first two ahadith, the permissibility of sitting in the mosque is established, in which the Prophet (sallallahu alayhi wa sallam) is mentioned as delivering a sermon and the Companions (radi Allahu anhum ajma‘in) are established as sitting and listening. In the third narration, the second part of the chapter heading, i.e., sitting in a circle, is mentioned.
From the first and second narrations, Imam Bukhari’s rahimahullah objective is also established in this way: that the Messenger of Allah (sallallahu alayhi wa sallam) was delivering a sermon and the Companions (radi Allahu anhum ajma‘in) were sitting in a circle in front of him from all sides to listen to his words, as they were sitting facing him from every direction.
Thus, the proof of sitting is explicit, and the proof of sitting in a circle is derived by implication; in the third narration, sitting in a circle is explicitly mentioned.
Since three persons came to the Prophet (sallallahu alayhi wa sallam), one went back, and the remaining two attended his gathering. One of them saw that there was space in the circle, so he came and sat in the circle.
The other was overcome by shyness, so he sat at the end of the gathering. From this, it is established that the Companions (radi Allahu anhum ajma‘in) would sit in a circle around the Messenger of Allah (sallallahu alayhi wa sallam), and that sitting in a circle in the mosque for education and similar purposes is also established.
And this is the intended point.

➍
From this hadith, it is also known that the Witr prayer can be performed as a single rak‘ah.
As mentioned in the hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Witr is a duty upon every Muslim, so whoever wishes to pray five rak‘ahs should pray five rak‘ahs of Witr, whoever wishes to pray three should pray three, and whoever wishes to pray one rak‘ah should pray one.”
(Sunan Abi Dawud, al-Witr, Hadith: 1422)
It was said to Ibn Abbas (radi Allahu anhu) that the Commander of the Faithful, Mu‘awiyah (radi Allahu anhu), prayed only one Witr.
Ibn Abbas (radi Allahu anhu) said:
He is a Companion. In another narration, he said: He is a jurist, meaning he acted correctly.
(Sahih al-Bukhari, Virtues of the Companions of the Prophet sallallahu alayhi wa sallam, Hadith: 3764, 3765)
A detailed discussion regarding the Witr prayer will come in the Book of Witr, Hadith 990.
There, we will explain its number and the method of performing it, by the permission of Allah the Exalted.

Takhrij:
[معرفة السنن والآثار للبيهقي: 3142 ح“ 1390 صحيح البخاري: 6356: وسنده صحيحٌ]

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Practice of Other Noble Companions
Nafi‘ rahimahullah narrates regarding Sayyiduna Ibn ‘Umar radi Allahu anhuma:
«أنه كان يوتر بركعتة»
“He radi Allahu anhu used to perform one rak‘ah of witr.” [الاوسط لابن لمنذر: 179/5، وسنده صحيحٌ]
Abu Mujliz narrates that Sayyiduna Abu Musa radi Allahu anhu performed two rak‘ahs of ‘Isha prayer between Makkah and Madinah, then stood and performed one rak‘ah of witr. [الاوسط لابن لمنذر: 179/5، وسنده صحيحٌ]
Jarir bin Hazim narrates:
«سألت عطاء: أوتر بركعة؟ فقال: نعم، إن شئت۔»
“I asked Imam ‘Ata bin Abi Rabah rahimahullah, ‘Can I perform one rak‘ah of witr?’ He replied, ‘Yes, if you wish, you may perform it.’” [مصنف ابن ابي شيبة: 292/2، وسنده صحيحٌ]

One, Three, Five, and Seven Witr According to the Hanafis
It is permissible to perform one, three, five, or seven rak‘ahs of witr. ➍ Janab ‘Abd al-Shakoor Farooqi Lakhnawi Deobandi writes:
“This (performing only three witr) is the madhhab of the Imam (Abu Hanifah). According to him, one rak‘ah of witr is not permissible. According to Imam Shafi‘i rahimahullah, even one rak‘ah in witr is permissible. There are numerous authentic ahadith on both sides.” [علم الفقه از عبدالشكور اللكونوي: حصه دوم: 182]

Hadith Commentary:
The summary of the ahadith in this section is that the entire night after the ‘Isha prayer is a time for Witr.
One may perform it at any time before the appearance of true dawn (Subh Sadiq).
The regular practice of the Messenger of Allah (sallallahu alayhi wa sallam) was to perform it at the end of the night after the night prayer (Salat al-Layl).
Abu Bakr (radi Allahu anhu) was not fully certain that he would wake up at the end of the night, so he would perform Witr right after ‘Isha, whereas ‘Umar (radi Allahu anhu) used to perform it at the end of the night.
Under this hadith, Allamah Shawkani (rahimahullah) states:
“*And the hadith indicates the legitimacy of performing Witr with a single rak‘ah when there is fear of the onset of dawn, and soon there will come other evidence indicating the legitimacy of this without restriction. The majority have adopted this view. Al-‘Iraqi said:
And among those Companions who used to perform Witr with a single rak‘ah were the four Rightly Guided Caliphs, etc.*”
That is, from this hadith, the legitimacy of one rak‘ah Witr is established when there is fear of dawn breaking, and soon other proofs will be mentioned which establish the legitimacy of one rak‘ah Witr even without this restriction. Performing one rak‘ah Witr is established from the four Rightly Guided Caliphs (Abu Bakr al-Siddiq, ‘Umar al-Faruq, ‘Uthman al-Ghani, and ‘Ali al-Murtada—radi Allahu anhum)
and from Sa‘d ibn Abi Waqqas and about twenty other Companions.
Here, Allamah Shawkani has written the names of all of them, and he has also listed about twenty Tabi‘in, Tabi‘ al-Tabi‘in, and Imams of the religion who used to perform one rak‘ah Witr.
The Hanafi proofs! The author has answered the proofs of the Hanafis who do not accept one rak‘ah Witr. Their first proof is this hadith:
From Muhammad ibn Ka‘b: The Prophet (sallallahu alayhi wa sallam) forbade al-Butayra’.
That is, the Messenger of Allah (sallallahu alayhi wa sallam) forbade the Butayra’ prayer.
The word (Butayra’)
refers to a prayer that is “cut off” (i.e., incomplete).
Al-‘Iraqi said this hadith is mursal and weak.
Allamah Ibn Hazm said that the prohibition of the Butayra’ prayer is not established from the Prophet (sallallahu alayhi wa sallam), and he said that although the hadith of Muhammad ibn Ka‘b is not suitable for use as evidence, even in it there is no mention of Butayra’. Rather, we have narrated from ‘Abd al-Razzaq, who narrated from Sufyan ibn ‘Uyaynah, who narrated from A‘mash, who narrated from Sa‘id ibn Jubayr, who narrated from Ibn ‘Abbas (radi Allahu anhu) that Butayra’ refers to three rak‘ah Witr as well, which is also called Butayra’ (i.e., “cut off” prayer).
Thus, the Butayra’ returns upon the one who uses this false report as evidence.
The second proof of the Hanafis is this statement of ‘Abdullah ibn Mas‘ud (radi Allahu anhu):
He said: “A single rak‘ah has never sufficed.”
That is, a single rak‘ah prayer is never sufficient.
Imam Nawawi, in Sharh al-Muhadhdhab, states that this narration is not established from ‘Abdullah ibn Mas‘ud. Even if it is accepted as authentic, it was in response to the statement of Ibn ‘Abbas (radi Allahu anhu):
He had said that in a state of fear, one rak‘ah suffices for the four obligatory prayers.
To this, ‘Abdullah ibn Mas‘ud (radi Allahu anhu) replied that one rak‘ah does not suffice! In short, using the statement of Ibn ‘Abbas as evidence is not correct, and it pertains to the one rak‘ah of the prayer of fear (Salat al-Khawf).
In Ibn Abi Shaybah, it is mentioned that once, Walid ibn ‘Uqbah, the governor of Makkah, had a lengthy conversation with Hudhayfah (radi Allahu anhu) and ‘Abdullah ibn Mas‘ud (radi Allahu anhu).
When they left, they each performed one rak‘ah (of Witr) (Nayl al-Awtar).
Great difficulty! Here, in Sahih al-Bukhari, in all the narrations where one rak‘ah Witr is mentioned, those Hanafi scholars who are publishing translations of Sahih al-Bukhari nowadays have faced great difficulty in translating them with the phrase “one rak‘ah Witr.” They have made every effort to translate in such a way that the wording “one rak‘ah Witr” does not appear, so that proof for one rak‘ah Witr cannot be established. Their effort in this regard is commendable and worthy of study by the scholars, but these elders should know that to conceal the truth with artificiality, affectation, and rhetorical embellishment is not wisdom.

Hadith Commentary:
(1)
In this heading and the presented hadith, the times for Witr have been explained.
The time for Witr is from after the ‘Isha prayer until the break of dawn (Fajr), as narrated from Khurayjah bin Hudhafah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“The time for Witr is from after the ‘Isha prayer until the break of dawn (Fajr).”
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 1168)
However, whoever fears that he may not be able to wake up in the last part of the night should perform Witr after the ‘Isha prayer and then sleep.
This is as the Prophet sallallahu alayhi wa sallam advised Abu Hurayrah radi Allahu anhu, because he used to be engaged in teaching and learning until late at night.
But if someone is confident that he will be able to wake up in the last part of the night, then he should perform Witr in the last part of the night, as this is superior. Thus, it is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever among you fears that he will not be able to wake up in the last part of the night, let him perform Witr and then sleep; and whoever is confident that he will be able to stand (in prayer) in the last part of the night, let him perform Witr in the last part of the night, and that is superior.”
(Sahih Muslim, Salat al-Musafirin, Hadith: 1765 (755))

(2)
In the hadith of Ibn ‘Umar radi Allahu anhu, it is mentioned that Witr can be performed in any part of the night, but it should be performed before the Sunnah prayers of Fajr.
Further clarification will come in the following hadith of ‘A’ishah radi Allahu anha.

Hadith Commentary:
The manner of performing the night prayer has been explained: it should be offered two rak‘ahs at a time. In this way, at the end, one rak‘ah of witr is performed to make the total number odd. On this basis, it is Sunnah to perform eleven rak‘ahs for the night prayer, which is called tahajjud in non-Ramadan nights and tarawih in Ramadan. In this, eight rak‘ahs are performed with salutations after every two rak‘ahs, then at the end, three rak‘ahs of witr are performed, or ten rak‘ahs are performed and then one rak‘ah of witr is offered at the end. And if dawn (fajr) is near, then whatever number of rak‘ahs have already been performed, suffice with them and perform one rak‘ah of witr to make them odd.

From this hadith, the validity of one rak‘ah witr is clearly established.
However, the Hanafi scholars deny the validity of a single rak‘ah witr.
In the commentary on this hadith, Allamah Qastallani states:
“And it is a proof for the Shafi‘is regarding the permissibility of making witr with a single rak‘ah. Al-Nawawi said: and this is the view of the majority. Abu Hanifah said: it is not valid with one (rak‘ah), and a single rak‘ah is never considered a prayer at all, but the authentic ahadith refute him.”

That is, from this hadith, the validity of one rak‘ah witr is established, and this is the madhhab of the majority.
Imam Abu Hanifah rahimahullah denies this and says that one rak‘ah is not considered a prayer at all, whereas the authentic ahadith refute his view.

Hadith Commentary:
In this hadith, the method of performing the night prayer (salah al-layl) has been explained.
It should be performed two rak‘ahs at a time, and at the end, one witr should be offered.
This is what is best for the Ummah, because the Messenger of Allah (sallallahu alayhi wa sallam) issued this guidance in response to the questioner. However, he (sallallahu alayhi wa sallam) performed the night prayer both in separated (fasil) and connected (wasl) manners.
In a narration reported from Aisha (radi Allahu anha), it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would perform four rak‘ahs of the night prayer.
Do not ask about their beauty and length.
Then he would perform another four, which were also very beautiful and lengthy.
After that, he would perform three rak‘ahs.
(Sahih al-Bukhari, al-Tahajjud, Hadith: 1147)
And Allah knows best.

Hadith Commentary:

Benefits and Issues:
This hadith is explicit evidence that Ibn Umar (radi Allahu anhuma) understood the meaning of "mathna" (two by two) to be that one should end the prayer with salam after every two units (rak‘ah), and then at the end, perform a separate single rak‘ah. Therefore, this hadith cannot be interpreted to mean that after the last set of two units, without saying salam, one should add a single rak‘ah to make the witr three.

Hadith Commentary: Benefits and Issues:
This hadith establishes that it is better to perform the night prayer (Salat al-Layl) in sets of two rak‘ahs, ending each set with salam, and this is exactly how Ibn ‘Umar radi Allahu anhuma understood its meaning.
Therefore, the interpretation by the Hanafis—that one sits after the second rak‘ah and then stands up—is contrary to both the understanding of Ibn ‘Umar radi Allahu anhuma and the apparent meaning of the hadith. Among the Hanafis, the understanding of the narrator is even given preference over the hadith itself.
But here, the understanding of the narrator has been ignored solely to avoid having to accept a single rak‘ah for witr, and so that it can be interpreted that, instead of praying two rak‘ahs with the last pair, one prays a single rak‘ah and thus completes three rak‘ahs of witr.
However, this interpretation contradicts the final words of the hadith: “this rak‘ah will make all of his prayer witr,” because according to this, the last pair becomes witr.
Then, what is the need to connect it to the previous pairs?

Hadith Commentary:

Benefits and Issues:
This hadith establishes that the Witr prayer should be performed at the end (of the night); it should not be that one performs Witr at night and then goes to sleep, or wakes up and performs Witr, and then begins to pray two-unit (rak‘ah) prayers. However, this ruling applies to the one who habitually performs the Tahajjud prayer (night vigil). As for the person who does not habitually perform Tahajjud, but happens to wake up one night and wishes to pray since he is awake, then even if such a person has already performed Witr before sleeping, he may still perform (additional) prayers. Now, he does not need to perform Witr again at the end.

Although it is established from some of the Companions (radi Allahu anhum ajma‘in) that they would first perform one rak‘ah with the intention that the Witr performed before sleeping would become an even number (shaf‘), then continue to pray two-unit prayers, and finally perform one Witr at the end—however, this is the action of a Companion. Such a practice is not established from the Messenger of Allah (sallallahu alayhi wa sallam).

This hadith does not mean that if someone has performed Witr at the end of his prayer, he can no longer pray two rak‘ahs. Because performing two rak‘ahs after Witr is established from the Messenger of Allah (sallallahu alayhi wa sallam), even though he (sallallahu alayhi wa sallam) would perform them sitting, since in his case, sitting did not diminish the reward. As for us, we should perform them standing, because sitting would reduce our reward.

Furthermore, this act should be done occasionally. It should not be made a regular practice. And according to some scholars, from the perspective of following and emulating the Prophet (sallallahu alayhi wa sallam), there is no harm in performing two rak‘ahs sitting after Witr.

Hadith Commentary: Benefits and Issues: The intent of Ibn Umar radi Allahu anhuma was that the Messenger of Allah sallallahu alayhi wa sallam did not recite lengthy passages in the Sunnah prayers of Fajr, therefore you should also not recite lengthy passages in them.

English Commentary:
1:
“The meaning of ‘as if the takbir is being pronounced in your (sallallahu alayhi wa sallam) ears’ is that the two sunnah units (rak‘ahs) of Fajr were performed by you (sallallahu alayhi wa sallam) with such swiftness, as if the sound of the takbir was reaching your ears and you were reciting them quickly out of fear that the opening takbir (takbir tahrimah) might be missed.”

2:
Among the narrations regarding the witr of the Prophet (sallallahu alayhi wa sallam), there is also this method, and there is also a narration of performing three (rak‘ahs) without (separating with) salam. In this matter, the ummah has been granted latitude; it is not appropriate to restrict it to narrowness. The predominant practice of the Prophet (sallallahu alayhi wa sallam) in this regard was to perform witr as a single rak‘ah. For this, there are numerous hadiths and reports (athar) narrated regarding three, five, and even more rak‘ahs of witr.

English Commentary:
1:
Al-Allamah al-Albani has transmitted the authentication (tasheeh) of this hadith of Ibn Umar radi Allahu anhuma from major imams (see: Sahih Abi Dawud, no. 1172). Both modes are established from his (Ibn Umar’s) practice: sometimes he would pray two by two, and sometimes four with one salam. However, based on this sound (sahih) hadith in statement, it is preferable to perform the daytime prayer in sets of two rak‘ahs. It is evident that with two salams, there are more supplications and remembrances (awrad wa adhkar), so why would it not be superior?

English Commentary:
1:
The fact that the night prayer (Salat al-Layl) is performed in sets of two units (rak‘ahs) does not contradict the permissibility of performing voluntary (nafl) prayers during the day also in sets of two units. In fact, there is a narration in which it is stated: “The prayer of the night and the day is in sets of two units.” The reality is that, in response to the question, “How should the night prayer be performed?” the Prophet (sallallahu alayhi wa sallam) said, “The night prayer is in sets of two units.” It is also narrated that he himself would sometimes perform five units (rak‘ahs) with a single salutation (salam) during the night. The essential point is that, as a general rule, it is preferable to perform voluntary prayers in sets of two units, especially at night.

1295. Commentary:
It is recommended and superior that voluntary prayers (nawafil), whether during the day or night, be performed two rak‘ahs at a time. Performing four rak‘ahs with one salutation (salam) is also permissible, as has been mentioned in the previous hadith of Sunan Abi Dawud [1270]. Imam al-Nasa’i rahimahullah has considered the mention of “day” in this hadith to be an error (wahm). However, other scholars have regarded it as an addition from a trustworthy narrator, which is acceptable. For details, see: [التعليقات السلفية : 1/198]
Therefore, it is preferable (rajih) to perform the Sunnah and voluntary prayers, whether during the day or night, two at a time, although performing four rak‘ahs with one salam is also permissible.

SR Question: ER Respected Fadhilatush-Shaykh Zubair Ali Zai Sahib, is it permissible to perform the four Sunnah (rak‘ahs) of Zuhr and ‘Asr with one salam? [ایک سائل]

Answer:

❀ It is narrated from Sayyiduna Abdullah bin ‘Umar radi Allahu ta‘ala ‘anhuma that the Messenger of Allah sallallahu alayhi wa sallam said:
«صلوة الليل و النهار مثنيٰ مثنيٰ»
“The (nafl, sunnah) prayer of the night and day is (to be performed) two (rak‘ahs) at a time.” [سنن ابي داؤد : 1295 و سنده حسن]

↰ Ibn Khuzaymah [1210], Ibn Hibban [636], and the majority of hadith scholars have declared it authentic. [ديكهئے ميري كتاب نيل المقصود فى التعليق على سنن ابي داؤد ج 1 ص 371]

In Ma‘rifat ‘Uloom al-Hadith by al-Hakim [ص 58 ح 101], there is a supporting narration for this whose chain is hasan (good), yet despite this, Imam Hakim rahimahullah has declared it «وهم»!

❀ Sayyiduna Abdullah bin ‘Umar radi Allahu ta‘ala ‘anhuma used to say:
«صلوة الليل و النهار مثني»
“The (nafl) prayer of the night and day is (to be performed) two (rak‘ahs) at a time.” [السنن الكبري للبيهقي ج 2 ص 487وسنده صحيح ولاعلة فيه]

From this, it is understood that the previous hadith in Sunan Abi Dawud is sahih li ghayrihi (authentic due to supporting evidence). From this authentic hadith, it is understood that these four Sunnah rak‘ahs should be performed two at a time, with two salams.

❀ It is narrated from Nafi‘ (the Tabi‘i) that (Sayyiduna) Abdullah bin ‘Umar (radi Allahu ta‘ala ‘anhuma) used to perform four (Sunnah) rak‘ahs during the day. [مصنف ابن ابي شيبه : ج2 ص 274ح 6634 و سنده صحيح]

It is narrated from Abdullah bin ‘Umar al-‘Umari «(صدوق حسن الحديث عن نافع، ضعيف عن غيره) عن نافع» that Sayyiduna Abdullah bin ‘Umar radi Allahu ta‘ala ‘anhuma used to perform two rak‘ahs at night and four rak‘ahs (nawafil) during the day, then he would say salam. [مصنف عبدالرزاق 501/2 ح 4225 و اسناده حسن]

From the other chain of this narration, it is understood that it is sahih li ghayrihi (authentic due to supporting evidence). [ديكهئے مصنف عبدالرزاق ح 4226]

Imam Ibn al-Mundhir al-Naysaburi has declared it «ثابت عن ابن عمر». [الاوسط 236/5]

Note: The narration of Abdullah bin ‘Umar al-‘Umari in Musannaf ‘Abd al-Razzaq is hidden in al-Awsat with the chain «أخبرنا عبدالله بن عمر عن نافع عن أبن عمر» etc.!

From this athar (report), it is understood that performing four Sunnah rak‘ahs with one salam is also permissible.

However, it is better, due to the marfu‘ hadith, that all Sunnah and nafl prayers (except for Witr) be performed two at a time.

◈ Hasan al-Basri rahimahullah said:
«صلوة النهار ركعتان»
“The prayer of the day is two rak‘ahs at a time.” [مسائل الإمام أحمد و إسحاق بن راهويه، رواية إسحاق بن منصور الكوسج 205/1 فقره : 433 وسنده صحيح، الأشعث هو ابن عبد الملك الحمراني]

Imam Ahmad bin Hanbal rahimahullah used to perform the nafl prayer of the day two at a time. [ايضاً فقره : 405]

«لقد كان لكم فى رسول الله صلى الله عليه وسلم أسوة حسنة،»

«وما علينا إلاالبلاغ»

1668. Commentary:

➊ This is a well-known narration in which only the night prayer is mentioned.

➋ "Two by two" — however, this is not obligatory in this manner; it is preferable, because from the Messenger of Allah (sallallahu alayhi wa sallam) it is also reported to have performed three together, or five together, or seven together, or nine together witr (qiyam al-layl). See: (Sahih Muslim, Salat al-Musafirin, Hadith: 752), and this can also be adopted as a regular practice, but variety is preferable.

➍ The usual and predominant practice of the Messenger of Allah (sallallahu alayhi wa sallam) was eleven rak‘ahs. If time is short, fewer can also be performed, because performing fewer is also established from authentic ahadith.

1675. Commentary: Despite the existence of this well-known hadith through so many abundant chains of transmission, for the Hanafis to not consider it permissible to perform one rak‘ah at the end, or to declare it abrogated without evidence, is tantamount to deviating from the proofs. Moreover, in several other narrations, this very practice of the Messenger of Allah (sallallahu alayhi wa sallam) has been described. This is the position of the majority of the scholars. Yes! It is also permissible to perform three rak‘ahs together with one salam, without sitting for tashahhud in between, especially when they are performed immediately after the ‘Isha prayer; in that case, it is better to perform all three together. However, in Tarawih or Tahajjud, one rak‘ah should be performed separately; this was the general practice of the Prophet (sallallahu alayhi wa sallam). Furthermore, reconciling both types of narrations in this manner is also one way of harmonizing them.

1667. Commentary: Imam Nasa’i rahimahullah’s reference to the word “day” as an error is being indicated here. In numerous narrations, only the night prayer is mentioned. Furthermore, according to some scholars, among the students of Ibn Umar radi Allahu anhuma, only one—Ali al-Azdi—mentions both “day and night,” and he is trustworthy (thiqah). Therefore, to say that it is preferable and recommended to pray two rak‘ahs for the day prayer as well is not correct. However, according to most of the researchers, the addition of “day” mentioned in the narration is also authentic, because there are other chains from Ibn Umar radi Allahu anhuma in which this addition is found, and some supporting evidences also corroborate it. Therefore, this hadith is authentic with the addition of the word «النھار», and it has been declared authentic by Imam Bukhari rahimahullah, Ahmad, Ibn Khuzaymah, Ibn Hibban, Bayhaqi, and Allamah Khattabi rahimahumullah. Thus, Imam Nasa’i rahimahullah’s statement that the word “nahar” (day) is an error is questionable. For details, see: (Sahih Sunan Abi Dawood (Mufassal) by al-Albani, hadith no. 1176, and Jami‘ al-Tirmidhi with the verification of Shaykh Ahmad Shakir: 2/492, hadith: 597). Therefore, it is understood that it is preferable to perform voluntary (nafl) prayers during the day in sets of two rak‘ahs, although praying four together is also permissible. Or, those sunnah and nafl prayers which the Messenger of Allah sallallahu alayhi wa sallam performed as four rak‘ahs during the day, it is preferable and recommended to pray them as four; for the rest, praying them in sets of two or four together is also permissible. And Allah knows best. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 18/14–20).

Explanatory Notes and Issues:

➊
The noble Companions (radi Allahu anhum ajma'in) used to act fully upon the hadith.
And they would become displeased with anyone who doubted it or raised unnecessary "ifs" and "buts" regarding it.

➋
If one thinks that he will not wake up before Fajr,
then he should perform the Tahajjud and Witr prayers after 'Isha itself—see: (Hadith: 1187).

Benefits and Issues:
➊ The Tahajjud prayer is performed two rak‘ahs at a time.

➋ After Tahajjud, performing one witr is sufficient. However, it is also permissible to perform three or five rak‘ahs with one taslim (salutation).

➌ Regarding performing one witr, the Messenger of Allah (sallallahu alayhi wa sallam) said:
مَنْ اَحَبَّ اَن يُّوْتَرَ بِوَاحِدَةٍ فَلْيَفْعَلْ (Sunan Abi Dawud, al-Witr, Chapter: How many rak‘ahs for witr, Hadith: 1422)
“Whoever wishes to perform witr with one rak‘ah, let him do so.”
From this, the permissibility of performing one rak‘ah of witr even without (preceding) supererogatory prayers (nawafil) is established.
Although, from the practice of the Prophet (sallallahu alayhi wa sallam), it is proven that after performing the supererogatory prayers, he (sallallahu alayhi wa sallam) sufficed with one rak‘ah of witr.
One should not consider this practice of the Prophet (sallallahu alayhi wa sallam) as being contrary to a strong hadith, because just as the practice of the Prophet (sallallahu alayhi wa sallam) is worthy of being followed by the ummah, so too are his statements and tacit approvals worthy of being acted upon.
The practice of performing only one rak‘ah of witr is also in accordance with the action of Sa‘d ibn Abi Waqqas (radi Allahu anhu).
It is narrated about him that after performing the ‘Isha prayer in the Prophet’s Mosque, he would perform only one rak‘ah of witr.
See: (al-Mawsu‘ah al-Hadithiyyah, Musnad Ahmad: 3/64; Musannaf ‘Abd al-Razzaq: 3/21, 22; and Ibn Abi Shaybah: 2/292)

Benefits and Issues:
➊ The Tahajjud prayer can be less than eight rak‘ahs.

➋ One should complete the Witr prayer before the true dawn (subh sadiq) appears.

➌ Performing Witr as a single rak‘ah is also permissible.

➍ Abdullah ibn Umar radi Allahu anhu used to perform three rak‘ahs of Witr with two separate salutations (taslim). That is, he would first pray two rak‘ahs and end with salam, then pray one rak‘ah. (Sahih al-Bukhari, Kitab al-Witr, Chapter: What has been reported regarding Witr, Hadith: 991)

Benefit:
Nafl (voluntary) prayers should be performed two rak‘ahs at a time.
However, performing them in sets of four rak‘ahs is also permissible.

Benefits and Issues:
➊ The night prayer (tahajjud) is called Salat al-Layl (the night prayer), because its time begins after the ‘Isha prayer and ends at the appearance of true dawn (subh sadiq).

➋ The tahajjud prayer holds great virtue. The Messenger of Allah (sallallahu alayhi wa sallam) said: After the obligatory prayers, the most virtuous prayer is the night prayer. (Sahih Muslim, Kitab al-Siyam, Chapter: The Virtue of Fasting in Muharram, Hadith: 1163)

➌ The Prophet (sallallahu alayhi wa sallam) generally performed the tahajjud prayer in sets of two rak‘ahs (units of prayer), that is, he would offer salutations (salam) after every two rak‘ahs. However, performing four rak‘ahs at a time is also established from the Sunnah. ‘Aishah (radi Allahu anha) said: The Prophet (sallallahu alayhi wa sallam) would pray four rak‘ahs—do not ask about their beauty and length (for it cannot be described)—then he would pray another four rak‘ahs—do not ask about their beauty and length—then he would pray three rak‘ahs (witr). (Sahih al-Bukhari, Kitab al-Tahajjud, Chapter: The Night Prayer of the Prophet (sallallahu alayhi wa sallam) in Ramadan and Otherwise, Hadith: 1147)

Takhrij al-Hadith: [وأخرجه البخاري 990، ومسلم 749، من حديث مالك به]
Jurisprudential Points:
➊ Witr is one rak‘ah (unit of prayer).
➋ Sayyiduna Ibn ‘Umar radi Allahu anhu used to perform one witr. [الموطا 125/1 ح272 وسنده صحيح]
◈ If he radi Allahu anhu performed three witr, he would say the salam after two rak‘ahs and then perform one rak‘ah separately. [الموطا 125/1 ح 273 وسنده صحيح]
◈ This practice is also established from the Messenger of Allah sallallahu alayhi wa sallam. See: [صحيح ابن حبان الاحسان : 2426 دوسرا نسخه : 2435 وسنده صحيح]
➌ It is prohibited to perform three witr in the manner of Maghrib. [ديكهئے صحيح ابن حبان : 2420 وسنده صحيح]
➍ It is not established from the Noble Prophet sallallahu alayhi wa sallam to perform three witr together with one salam. All the narrations in which three rak‘ahs with one salam are mentioned are, in terms of their chains, weak.
➎ Khalil Ahmad Saharanpuri Ambethwi Deobandi, while refuting the innovating author of the book Anwar Sati‘ah, has written: “One rak‘ah of witr is present in the authentic hadith collections, and ‘Abdullah ibn ‘Umar radi Allahu anhu and Ibn ‘Abbas radi Allahu anhu and other Companions radi Allahu anhum affirmed it, and Malik rahimahullah, Shafi‘i rahimahullah, and Ahmad rahimahullah held this view. To criticize this is to criticize all of them, so what remains of faith then?” [براهين قاطعه ص7]
➏ It is preferable to perform nafl (supererogatory/sunnah) prayers in sets of two rak‘ahs, whether during the day or night. See: [سنن ابي داؤد 1295، وسنده حسن]

Takhrij:
«أخرجه البخاري، التهجد، باب كيف صلاة النبي صلي الله عليه وسلم....، حديث: 1137، ومسلم، صلاة المسافرين، باب صلاة الليل مثني، حديث:749، وحديث "صلاة الليل والنهار مثني" أخرجه أبوداود، التطوع، حديث:1295، والترمذي، الجمعة، حديث:597، وابن ماجه، إقامة الصلوات، حديث:1322، والنسائي، قيام الليل، حديث:1667، وأحمد:2 /26، 51، وابن حبان (الإحسان):4 /86، حديث:2473 وهو حديث حسن.»©Explanation:
➊ From this hadith, it is understood firstly that the prayer performed during the night should be offered in sets of two rak‘ahs, and after every two, one should end with salam. The overwhelming majority of the Ummah has accepted this.
➋ Secondly, it is understood that the number of rak‘ahs for the witr prayer is also established as one; in fact, some have even said that the number of rak‘ahs for witr is only one. However, from the ahadith, evidence is also found for three, five, seven, nine, and up to eleven rak‘ahs.
➌ As for Imam al-Nasa’i rahimahullah’s statement regarding the word "al-nahar" (the day) being an error, this opinion of his is questionable, because Imam al-Bukhari, Imam Ibn Hibban, and Imam al-Bayhaqi rahimahumullah and others have declared it authentic, and ‘Allamah al-Albani rahimahullah has also mentioned it in "Silsilat al-Ahadith al-Sahihah."
From this hadith, it is understood that whether it is day or night, offering voluntary (nafl) prayers in sets of two rak‘ahs brings greater reward, because in the case of praying in twos, salutations upon the Prophet (salat ‘ala al-nabi) and supplications after salutations will be recited more frequently, thus the reward will also be greater.
However, during the day, whether one prays in sets of two or four, both ways are permissible, because it is established from the Prophet sallallahu alayhi wa sallam that he also prayed four rak‘ahs with one salam during the day.
(Sunan Abi Dawud, Kitab al-Tatawwu‘, Hadith: 1270; Shaykh al-Albani rahimahullah has declared this hadith to be hasan.)
➍ In the case of offering one rak‘ah of witr, the tashahhud will be recited only once; but if three or more are prayed, what is the method? In the narration transmitted by Ahmad, al-Nasa’i, al-Bayhaqi, and al-Hakim and others from ‘A’ishah radi Allahu anha, it is clearly stated that when the Prophet sallallahu alayhi wa sallam prayed three witr, he would recite the tashahhud only in the last rak‘ah. Therefore, the correct view is that if three rak‘ahs of witr are prayed, the tashahhud should not be recited in the middle rak‘ah.
However, the Hanafis, by analogy with the three rak‘ahs of Maghrib prayer, hold the view that the tashahhud should be recited twice in the witr of the night, even though the prohibition of performing witr like the Maghrib prayer is explicitly mentioned in the hadith.
See: (Sunan al-Daraqutni: 2/25–27, and Ibn Hibban, Hadith: 680)

Benefit:
This hadith proves that the Witr prayer is established even with one rak‘ah; there are numerous evidences for the validity of one Witr. For details, refer to "Al-Dalil Al-Wadih" by Shaykh Abdul Aziz Nooristani (hafizahullah). Furthermore, this hadith also determines the time for the Witr prayer: it is permissible to perform it during any part of the night and after the ‘Isha prayer, and its last time is until the call to Fajr. [سنن ابي داود : 1418 صححه الالباني الصحيحه : 108]

Imam Ibn al-Mundhir (rahimahullah) says: There is consensus that the entire period between ‘Isha and the rising of Fajr is the time for Witr. (Kitab al-Ijma‘: 76)

Among the voluntary prayers of the night, the last prayer should be Witr. [صحيح البخاري : 998ـ صحيح مسلم : 751]

Whoever fears that he may not wake up in the morning should perform Witr in the first part of the night, and whoever expects that he will wake up in the last part of the night should perform the Witr prayer in the last part of the night, because during the last part of the night, the angels are present. [صحيح مسلم : 755]