Nasai

1722. Commentary:

➊ It is understood that there is only one method for performing nine rak‘ahs of witr together: one should sit for the tashahhud only in the eighth rak‘ah, then stand up to perform the ninth rak‘ah, and then sit and conclude with salam.

➋ In the previous hadith, the mention of sending blessings (salat) in the tashahhud of the eighth rak‘ah is also found. Thus, it is permissible to recite salat (durud) in the middle tashahhud of a voluntary (nafl) prayer, as well as in obligatory (fard) prayers. The details have already been discussed earlier.

Hadith Commentary:
To sometimes perform a righteous deed and sometimes abandon it is not praiseworthy; whatever the deed may be, maintaining consistency in it is what is commendable.

Relevance between the Chapter and the Hadith:
➊ The words that have appeared in the hadith are those of «الدين», and here, "religion" (din) refers to actions, because abandoning belief is disbelief (kufr), and religion (din) and faith (iman) are one and the same thing. Therefore, faith (iman) is also action, and in this chapter, action itself is the objective. [ديكهيے فتح الباري ج1 ص 136]
➋ The second relevance is that when a servant performs an action with hardship, he cannot maintain it consistently and soon abandons it. However, when he performs an action with complete enthusiasm and attention, he maintains it consistently. Therefore, any deed done with depth of heart and consistency certainly becomes a means of attaining Paradise, and indeed, it is acting upon religion (din) that leads to Paradise. From this aspect as well, the relevance between the chapter and the hadith becomes evident.

Hadith Commentary:
➊
In the previous chapter, it was stated that excellence (husn) in Islam is desired, and in this chapter, it is mentioned that this desired excellence lies in the continuity of deeds.
There is no doubt that excellence in Islam comes through actions, but those actions should not be to such an extent that they are performed with compulsion; rather, they are desired only to the extent that continuity upon them can be maintained.
Deeds should not be so numerous that, due to constriction of the heart, one ends up abandoning them.
With Allah, it is not the quantity but the quality that holds value.

➋
This also serves as a refutation of the Murji’ah, for here religion (din) has been applied to actions.
Then, the desirability of actions is established, but furthermore, continuity and persistence upon those actions is also required.
Now, one who does not even consider action to be part of religion, how will he accept the continuity of action?

➌
Perseverance in good deeds is commendable from two perspectives:
(a)
Through it, a person’s servitude and slavery (to Allah) is expressed.
If, in a surge of enthusiasm, a great deed is begun but after a few days it is abandoned, then there is a fear of the Master’s displeasure in this.
It is as if the slave has turned away from the Master.
(b)
Through it, service is also expressed, just as a person who attends the royal court daily will, sooner or later, become worthy of the Master’s attention, unlike the person who came only one day and remained present in the court the entire time—he will not succeed in drawing the Master’s attention to himself.
(Fath al-Bari: 1/138)

➍
It is understood from this that the outcome of severe exertions (mujahadat) is not good, because after a few days, fatigue will begin to be felt, which, at the time of action, will cause anxiety and constriction of the heart. The result will be that the good deed will be abandoned, or it will be continued with reluctance and lack of enthusiasm.
Both of these states are blameworthy; therefore, in the hadith it is stated that the most beloved deed to Allah is that upon which continuity is maintained, even if it is little.
(Sahih al-Bukhari, al-Riqaq, Hadith: 6484)

➎
It is also understood from this that if there is a fear of missing the congregational dawn (fajr) prayer, then insisting upon the night prayer (tahajjud) is not correct.
On this basis, the majority have considered it disliked (makruh) to spend the entire night in supererogatory prayers (nawafil), although a group among the Salaf permitted it.
However, in view of the excellent example of the Messenger of Allah sallallahu alayhi wa sallam, if there is a risk of missing the dawn prayer, then one should avoid such acts of goodness.
(‘Umdat al-Qari: 1/380)

Hadith Commentary:
The best deed is that which is performed consistently; for example, the tahajjud (night prayer) or any other voluntary (nafl) prayer—even if the number of rak‘ahs is few, some goodness and blessing is attained through regularity.
A deed that is performed today but abandoned tomorrow holds no weight with Allah Ta‘ala.
This ruling pertains to voluntary acts of worship.
As for the obligatory (fard) acts, it is necessary to safeguard them in any case.
In the narration, mention is made of a mat; the reason for the relevance between the chapter heading and the hadith lies in this very point.

Hadith Commentary:
(1)
From this hadith, Imam Bukhari rahimahullah has established the permissibility of sitting on a mat and similar items. Previously, in the Book of Prayer (Kitab al-Salat), he had established a chapter heading regarding performing prayer on a mat. In reality, he has alluded to the weakness of a certain narration: Shurayh bin Hani asked Aisha radi Allahu anha, "Did the Messenger of Allah sallallahu alayhi wa sallam use to pray on a mat, while Allah the Exalted has said: 'We have made Hell a prison for the disbelievers'?" Aisha radi Allahu anha replied, "The Messenger of Allah sallallahu alayhi wa sallam did not use to pray on a mat." (Musnad Abi Ya'la: 426/7, Hadith: 4448)

(2)
In any case, sitting on a mat and similar items, and performing prayer on them, is established. To derive its prohibition from the noble verse is questionable. (Fath al-Bari: 387/10) And Allah knows best.

Hadith Commentary:
To spend the entire night in worship to the extent that the feet become swollen—except for the sacred, exalted personality (may my soul be sacrificed for him), who else could possess such strength?

Hadith Commentary:
The days for which fasting has been mentioned in the ahadith, such as the Day of Arafah, the Day of Ashura, etc., are exempted from this.

Hadith Commentary:
(1)
It is prohibited to single out Friday for fasting, as has been mentioned in previous hadiths. In addition, fasting on Saturday is also prohibited. The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Do not fast on Saturday except for that which has been made obligatory upon you. If any of you finds nothing but the peel of a grape or the twig of a tree, then let him chew it.” (Sunan Abi Dawud, Book of Fasting, Hadith: 2421)
The prohibition applies only in the case when one fasts on Saturday alone, but if another fast is joined with it, then it is permissible.
(2)
Fasting on Monday and Thursday is established from the Messenger of Allah (sallallahu alayhi wa sallam). It is narrated from Aisha (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) used to strive to fast on Mondays and Thursdays. (Musnad Ahmad: 80/6)
In another narration:
The Messenger of Allah (sallallahu alayhi wa sallam) was asked about fasting on Mondays and Thursdays, so he said:
“On these days, the deeds of the servants are presented before Allah.” (Sunan Abi Dawud, Book of Fasting, Hadith: 2436)
In another narration:
He said:
“I like that my deeds be presented while I am fasting, so I fast on Monday and Thursday.” (Musnad Ahmad: 201/5)
It is narrated from Abu Qatadah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) was asked about fasting on Monday, so he said:
“This is the day on which I was born and the day on which I was granted prophethood.” (Al-Sunan al-Kubra by al-Bayhaqi: 293/4)
(3)
Imam Bukhari (rahimahullah) established a chapter in an interrogative manner to indicate the difference of opinion in this matter. However, from the hadith that Imam Bukhari presented, it appears that his inclination is that no specific day should be singled out for worship. The preferred view is that Monday and Thursday can be singled out for fasting, because doing so is established from the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
Therefore, it is narrated in the hadith of Anas (radi Allahu anhu) and the hadith of Aisha (radi Allahu anha) that: "If any one of you becomes drowsy during the prayer, then let him sleep until he knows what he is reciting."
That is, when someone begins to fall asleep during prayer, he should first sleep and then perform the prayer, so that he understands what he is reciting.
These words are also found:
"Then let him lie down until the sleep leaves him."
(Fath al-Bari)
That is, he should sleep so that drowsiness departs from him.

Hadith Commentary:
It is understood that as long as one’s disposition allows, worship should be performed with enthusiasm. If weariness arises in one’s temperament, then instead of worship, one should rest. Accordingly, it is mentioned in the hadith that if sleepiness begins during prayer, one should abandon the prayer and go to sleep, lest instead of seeking forgiveness (istighfar), one ends up cursing oneself. In another narration, it is stated that Allah Ta’ala does not become weary of granting reward, rather it is you yourselves who become weary of the deed and abandon it. In short, a person should act according to his capacity and strength. (Fath al-Bari: 3/48)

Explanation:
Under this chapter, Imam Bukhari rahimahullah also wishes to establish that faith (iman) is connected to the heart, and the action of the heart is not always the same in every situation. The state of faith in the heart of the Messenger of Allah sallallahu alayhi wa sallam was greater than that of all the Companions radi Allahu anhum and all of creation. Here, Imam Bukhari also seeks to refute the views of the Murji’ah as well as the Karramiyyah, who claim that faith is merely a matter of speech, and this hadith is also evidence for the increase and decrease of faith. From the statement of the Messenger of Allah sallallahu alayhi wa sallam «انااعلمكم بالله», it is evident that there are levels of knowledge of Allah, and in this regard, people can be more or less than one another, and the Messenger of Allah sallallahu alayhi wa sallam holds a status in this matter surpassing all the Companions radi Allahu anhum and indeed all of mankind. Some Companions wished to surpass him in worship. In correcting this notion, he said that your thinking is not correct. No matter how much you worship, you cannot surpass me, because the knowledge of Allah (ma‘rifah) is possessed by me more than all of you.

From this hadith, it is understood that moderation in worship is what Allah prefers. Worship that exceeds one’s capacity is not favored in Islam, and it is also understood that faith is the name of knowledge of the Lord (ma‘rifat al-Rabb), and knowledge is connected to the heart. Therefore, faith cannot be called mere verbal affirmation; for it, knowledge of the heart is also necessary, and the increase and decrease of faith is also established.

Hadith Commentary:
Under this chapter, Imam Bukhari rahimahullah also seeks to establish that faith (iman) is connected to the heart, and that the action of the heart is not uniform in every situation.
The state of faith in the heart of the Messenger of Allah sallallahu alayhi wa sallam was greater than that of all the Companions radi Allahu anhum and all of creation.
Here, Imam Bukhari rahimahullah also intends to refute the view of the Murji’ah as well as the Karramiyyah, who claim that faith is merely a matter of speech, and this hadith is also evidence for the increase and decrease of faith.
From the statement of the Messenger of Allah sallallahu alayhi wa sallam «أنا أعلمكم بالله», it is apparent that there are levels of knowledge of Allah, and in this regard, people can surpass or fall short of one another, and the Messenger of Allah sallallahu alayhi wa sallam holds the highest rank in this matter above all the Companions radi Allahu anhum and indeed all of mankind.
Some Companions wished to surpass him in worship.
He corrected this notion by saying that your thinking is not correct.
No matter how much you worship, you cannot surpass me, because the knowledge of Allah (ma‘rifah) is possessed by me more than all of you.
From this hadith, it is understood that moderation in worship is what Allah prefers.
Worship that exceeds one’s capacity is not favored in Islam, and it is also understood that faith is the name of knowledge of the Lord (ma‘rifah of the Rabb), and knowledge (ma‘rifah) is connected to the heart.
Therefore, faith cannot be called mere verbal affirmation.
For it, knowledge of the heart is also necessary, and the increase and decrease of faith is also established.

Hadith Commentary:
➊
The Messenger of Allah sallallahu alayhi wa sallam became displeased because the noble Companions radi Allahu anhum ajma‘in considered “easy deeds” insufficient for the elevation of ranks and forgiveness of sins.
According to their assumption, attaining lofty stations should require such arduous deeds whose performance involves hardship and difficulty.
Upon this, he admonished that there is no need to interfere in the Shari‘ah; rather, one should suffice with whatever and however it has been prescribed.

➋
Regarding the fulfillment of obligatory acts (fara’id), the ruling is not that one should bear as much burden as one can, because the obligations themselves, from the outset, are not beyond human capacity. However, regarding supererogatory acts (nawafil), the ruling is that they should be performed according to one’s ability.
The meaning of being within one’s ability is that one can continue to act upon them until the end of one’s life, as is stated in the Prophetic saying:
“The most beloved deeds to Allah are those that are most consistent, even if they are few.” (Sahih Muslim, Salat al-Musafirin, Hadith: 1830(783))

➌
Imam al-Bukhari rahimahullah intends, through this hadith, to refute the sect of the Karramiyyah, whose position is that faith (iman) is merely the verbal declaration. However, from this hadith it is understood that iman is the recognition of the Lord, and its connection is with the heart.
On this basis, mere verbal declaration cannot be called iman.
For this, heartfelt recognition is also necessary. Furthermore, this also establishes the increase and decrease of iman, because iman is connected to the heart, and the action of the heart is not the same everywhere.
The state of iman in the blessed heart of the Messenger of Allah sallallahu alayhi wa sallam was greater than all the noble Companions radi Allahu anhum ajma‘in, indeed greater than all creation, because in the hadith, his address is not only to those present, but it pertains to the entire world, which includes other noble Prophets alayhimussalam and the great angels as well.
(Sharh al-Kirmani: 113/1)

➍
The noble Companions radi Allahu anhum ajma‘in thought that the Messenger of Allah sallallahu alayhi wa sallam is maghfur al-dhanb (forgiven of all sins),
therefore, he does not need to perform many deeds, but we need to exert much effort and striving in deeds.
Upon this, he said in a tone of anger:
“I am the one among you who fears Allah the most.
And I am the one who knows Allah the most.”
The requirement of this piety and knowledge is that I remain engaged in deeds at all times.
That is, your assumption is incorrect that I do not need to act.
Forgiveness is only the lowest rank; after that, there are even higher ranks which I need to attain.

➎
For such whisperings (wasawis) and thoughts that come to the heart and depart rather than settling, there will be no accountability.
However, if they are uttered by the tongue or acted upon, then there will be accountability.
But from this hadith it is understood that such evil thoughts which become established in the heart and take the form of resolve are subject to accountability, even if they are not uttered by the tongue or acted upon, as Allah the Exalted says:
(وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ)
“But He will call you to account for what your hearts have earned.” (al-Baqarah 2:225;
and Fath al-Bari 1/97)

Hadith Commentary:
Although the Prophet (sallallahu alayhi wa sallam) used to observe voluntary fasts in other months as well, he would fast more frequently in Sha'ban because in Sha'ban the deeds of the servants are raised up to Allah.
This subject is present in the narration of al-Nasa'i.
(Wahidi)
And Allah knows best.

Hadith Commentary:
(1)
It is narrated from Umm Salamah radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam would not observe voluntary fasts for the entirety of any month throughout the year, except that he would fast the entire month of Sha'ban and join it with Ramadan.
(Musnad Ahmad: 311/6)
The meaning of this narration is that in this month he would frequently observe voluntary fasts.
In Sahih Muslim, it is stated that he would fast for almost the entire month of Sha'ban except for a few days.
(Sahih Muslim, Kitab al-Siyam, Hadith: 2722(1156))
In another narration, it is further clarified that since the time the Messenger of Allah sallallahu alayhi wa sallam arrived in Madinah, he did not fast the entire month of any month other than Ramadan.
(Fath al-Bari: 272/4)
Some scholars, based on the apparent meaning of these narrations, have taken the position that it is permissible to fast the entire month of Sha'ban.
The reconciliation between the narrations mentioning "most of the month" and "the whole month" is that sometimes the Prophet sallallahu alayhi wa sallam would fast the entire month, and at other times he would leave out some days.
As for the narrations in which fasting a day or two before Ramadan is prohibited, this applies in the case where only two or three fasts are observed specifically in anticipation of Ramadan.

(2)
In one narration, it is stated that after Ramadan, the most virtuous fasts are those of the month of Sha'ban.
(Jami' al-Tirmidhi, Kitab al-Zakat, Hadith: 663)
However, this narration is weak.
Allamah al-Albani rahimahullah has declared this narration to be unreliable as evidence.
(Irwa' al-Ghalil, Hadith: 889)
Furthermore, this narration contradicts a narration in Sahih Muslim, in which the Messenger of Allah sallallahu alayhi wa sallam said:
"After Ramadan, the fasts of the month of Muharram are the most virtuous."
(Fath al-Bari: 272/4)
The reason the Messenger of Allah sallallahu alayhi wa sallam would frequently fast in the month of Sha'ban is that in this month the deeds of the servants are raised to Allah.
The Messenger of Allah sallallahu alayhi wa sallam said:
"I wish that when my deeds are presented before Allah, I am in a state of fasting."
(Musnad Ahmad: 201/5)
It should be noted that a person who does not have the habit of fasting beforehand should not fast after the middle of Sha'ban, as the Messenger of Allah sallallahu alayhi wa sallam said:
"When the middle of Sha'ban has passed, do not fast."
(Sunan Abi Dawud, Kitab al-Sawm, Hadith: 2336)
That is, if a person does not fast from the beginning of Sha'ban and starts fasting only after fifteen days have passed, then this is not permissible.
However, if he has been fasting from the beginning of Sha'ban, then it is permissible.

(3)
From the last hadith, it is also understood that any deed performed regularly and at appropriate times with moderation reaches completion, whereas one who rushes always stumbles and falls.
By working with moderation, purity of the soul and self-confidence are also developed.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
THABU:
The people gathered together.
(2)
MA TUTIQUUN:
That which you are capable of.
(3)
FA INNALLAHA LA YAMALLU HATTA TAMALLU:
Allah, exalted is He, does not tire of granting reward and recompense;
it is you who will tire of performing deeds.
This is an Arabic idiom.
(4)
FULANUN LA YANQATI'U HATTA TANQATI'A KHUSUMATUN:
So-and-so does not cease from argument and debate;
rather, it is his opponent who eventually tires and gives up. As for Allah, exalted is He, the word MALAL or SA’AMUHU is used only in terms of verbal resemblance,
otherwise Allah, exalted is He, is free from fatigue or weariness.

Benefits and Issues:
When a person begins a good deed, he should consider his own ability and strength—how much of this deed can I consistently perform? Because the deed that is performed with continuity and permanence
surpasses that deed which is abundant but then abandoned after a few days due to exhaustion. And it is clear that the acts referred to here are voluntary prayers (nafl salah), which a person adopts personally and individually according to his own circumstances and conditions. As for those acts which are obligatory (fard), increase or decrease in them is beyond a person’s discretion; they must be performed according to the method prescribed by the Shari’ah. Therefore, it is considered better and more virtuous to perform voluntary prayers individually at home, and Umar radi Allahu anhu initiated the congregational Tarawih prayer for the general convenience and ease of the people.
However, the better and more preferred practice is that a person performs it individually in the last part of the night.

Hadith Commentary:

Benefits and Issues:
The Messenger of Allah (sallallahu alayhi wa sallam) would especially give greater attention to standing (in prayer) during Ramadan, particularly in its last ten days, and at times he would remain awake the entire night. The question in the hadith refers to whether, among the seven days of the week, for example on Thursday, you (sallallahu alayhi wa sallam) would perform a particular act more than on other days. To this, the Mother of the Believers (radi Allahu anha) replied in the negative.

From this, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) did not specify particular days for any voluntary act of worship, such that he would perform those acts only on those days and not on others, lest it be assumed that those acts are exclusive to those days.

Therefore, to specify days for a good and righteous deed from oneself, and then to strictly adhere to it in every circumstance, and to encourage others to do the same, is an addition to the religion from oneself and an innovation of the servant, for which there is no allowance in the religion.

1370. Commentary: Benefit: Perpetuity can only be achieved in an action that is based on moderation, away from excess and deficiency, and adopting consistency itself is the greatest discipline.

763. Commentary:

➊ Standing the mat upright to make a sort of enclosure was to prevent people’s intrusion and to provide seclusion, because seclusion assists in attaining humility and submissiveness (khushu‘ and khudu‘).

➋ Beginning a good deed and then abandoning it is worse than not starting it at all, because abandoning it entails turning away (i‘rad). However, if occasionally it is missed due to sleep, laziness, or being occupied, then there is no harm; rather, its reward is still written, provided it is not abandoned permanently.

(1) “Stop”—either the address is to Aisha (radi Allahu anha), meaning do not praise excessively, because this woman’s manner is not praiseworthy. Or the address is to that woman, meaning abandon this method of worship; it is not correct. Rather, perform voluntary worship (nafl) in such a way that you are able to remain consistent with it.

(2) “He will not tire”—that is, there is no deficiency in Allah Ta’ala’s reward such that it would be exhausted by giving it repeatedly; rather, it is you who will tire from performing deeds and will eventually stop. Then, the reward will also cease.

(3) “Perseveres”—it is evident that this will only be possible when, along with worship, consideration is also given to physical rest and ease.

1643. Commentary:

➊ "Let it be"—It is possible that the address is to Aisha (radi Allahu anha), meaning: do not praise excessively, because staying awake the entire night is not always superior. And it is also possible that the address is to that woman, meaning: do not engage in so much worship, lest your nature becomes weary and then you become disinclined towards worship.

➋ "To do it perpetually"—It is possible to maintain continuity in any voluntary (nafl) act, however, not considering it obligatory (fard). If one maintains continuity considering it recommended (mustahabb), then there is no harm.

➌ Allah, the Exalted, deals with the servant in the same manner as the servant deals with Allah. If the servant remains constantly attentive towards Allah, then Allah, Lord of Might and Majesty, also keeps a continuous gaze of mercy upon the servant. And if the servant turns away, then Allah, the Exalted, also turns away.

1719. Commentary: Opposition is intended in the text. In the narration of Shu’bah (number 1719), it is mentioned to sit only in the last rak‘ah during the performance of seven witr, whereas Hisham Dastuwa’i has mentioned sitting also in the sixth rak‘ah. The reconciliation is provided below in the benefit.

Benefits and Issues:
(1)
It is prohibited to perform acts of worship beyond one’s capacity,
because this leads to weariness afterwards,
and there is a risk that a person may abandon worship altogether.

(2)
The cumulative reward of a consistent (perpetual) deed becomes greater,
therefore, it is superior.

Hadith Commentary:
The nights referred to are the nights of the twelve months. The Tarawih prayer performed during the nights of Ramadan is also the same as the Tahajjud prayer. Thus, it is established that the Prophet (sallallahu alayhi wa sallam) did not pray more than eleven rak‘ahs in Ramadan, including the Tarawih prayer. Therefore, preference should be given to this practice. Those who call eight rak‘ahs of Tarawih an innovation (bid‘ah) are in grave error, for they are labeling a Sunnah as an innovation. Blind adherence, stubbornness, and prejudice are such terrible diseases that, because of them, a person becomes completely blind—except for those whom Allah guides.

After performing the Sunnah prayer of Fajr, to lie down for a short while on the right side is itself a Sunnah. Some people look down upon this Sunnah as well.

May Allah grant them sound understanding. Ameen.

Hadith Commentary:
Imam Bukhari rahimahullah, in the Book of Tahajjud, established a chapter heading for this hadith with the following words:
(Bab al-daj‘ah ‘ala al-shiq al-ayman ba‘da rak‘atay al-fajr)
“Lying on the right side after the two (Sunnah) units of Fajr.”
(Sahih al-Bukhari, Tahajjud, Chapter: 23)

However, after this lying down, Aisha radi Allahu anha has mentioned some details: if I was awake, he (sallallahu alayhi wa sallam) would converse with me; otherwise, he would lie down until he was informed of the prayer.
(Sahih al-Bukhari, Tahajjud, Hadith: 1161)

Upon this, Imam Bukhari rahimahullah established a chapter heading with these words:
(Bab man tahaddatha ba‘da al-rak‘atayn wa lam yadtaji‘)
“One who, after the two (Sunnah) units of Fajr, engages in conversation instead of lying down.”
(Sahih al-Bukhari, Tahajjud, Chapter: 24)

In any case, this lying down is recommended (mustahabb), not obligatory.
And Allah knows best.

Hadith Commentary:

Thus, eleven rak‘ahs are the maximum.

In another hadith regarding witr, it is mentioned that the Prophet (sallallahu alayhi wa sallam) never prayed more than eleven rak‘ahs in Ramadan or outside of Ramadan.

Now, in the hadith of Ibn ‘Abbas (radi Allahu anhuma), thirteen rak‘ahs are mentioned, so based on this, some have considered the maximum number of rak‘ahs for witr to be thirteen.

Some have said that among these, two rak‘ahs were the sunnah of ‘Isha, so the witr itself remains eleven rak‘ahs.

In summary, it is reported that witr can be from one rak‘ah up to three, five, nine, or eleven rak‘ahs.

Some say that among these eleven rak‘ahs, eight were for tahajjud and three for witr, and the correct view is that tarawih, tahajjud, witr, and salat al-layl are all the same (Waheed al-Zaman rahimahullah).

Hadith Commentary:
In some chains of transmission of this hadith, it is clarified that the Messenger of Allah (sallallahu alayhi wa sallam) used to perform eleven rak‘ahs after completing the ‘Isha prayer until Fajr. In these, he would offer salutations (salam) after every two rak‘ahs, and at the end, he would perform one rak‘ah of witr. After this, before the Fajr prayer, he would perform two light rak‘ahs (sunnah).

(Sahih Muslim, Salat al-Musafirin, Hadith: 1718 (736))

In another hadith narrated from Aisha (radi Allahu anha), it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) used to perform thirteen rak‘ahs at night, among which there were five witr, in which there was only one salam, and he would sit in the last rak‘ah.

(Sahih Muslim, Salat al-Musafirin, Hadith: 1720 (737))

There is no contradiction in these narrations; rather, in the last narration, the two sunnah rak‘ahs of Fajr are included, making the total thirteen rak‘ahs, as is explicitly stated in one narration that the Messenger of Allah (sallallahu alayhi wa sallam) would perform thirteen rak‘ahs including the two rak‘ahs of Fajr.

(Sahih Muslim, Salat al-Musafirin, Hadith: 1722 (737))

In some chains of this narration, it is clarified that the Messenger of Allah (sallallahu alayhi wa sallam) would offer salutations (salam) after every two rak‘ahs in the night prayer, and at the end, he would perform one rak‘ah of witr. From this, it is understood that he would perform the final three rak‘ahs of witr separately (fasl).

The position of the Hanafis is contrary to this. They consider it necessary to perform three rak‘ahs of witr joined together (wasl), that is, with only one salam. The aforementioned hadith of Aisha (radi Allahu anha) refutes the position they have adopted.

(Fath al-Bari: 2/626)

Furthermore, the sitting for tashahhud after two rak‘ahs in the witr prayer, as practiced by the Hanafis, is not established by any authentic hadith.

Hadith Commentary:
(1)
The two Sunnah units (rak‘ahs) of the Fajr prayer hold special significance. The Messenger of Allah (sallallahu alayhi wa sallam) never abandoned them, whether traveling or at home. It is narrated from Aisha (radi Allahu anha) that she reported from the Messenger of Allah (sallallahu alayhi wa sallam) that he said:
“The two Sunnah units of Fajr are better than the world and all it contains.” (Sahih Muslim, Salat al-Musafirin, Hadith: 1686(725))
It is also narrated from Aisha (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) was extremely regular in performing the Sunnah of Fajr.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1686(724))
(2)
In these narrations, there is mention of performing two units (rak‘ahs) after Witr prayer while sitting. Imam Bukhari (rahimahullah) did not establish a specific chapter heading for this; however, it is established from the Messenger of Allah (sallallahu alayhi wa sallam) that he performed them sitting, and he did so deliberately, not coincidentally, because an action performed throughout one’s life cannot be attributed to coincidence. However, we should perform them standing, because it is a particularity (khasiyyah) of the Messenger of Allah (sallallahu alayhi wa sallam) that he would receive the full reward for performing voluntary prayers (nawafil) while sitting, whereas if we perform them sitting despite having the ability to stand, we receive only half the reward.
And Allah knows best.

Hadith Commentary:
Including witr, that is, he would perform ten units (rak‘ahs) of tahajjud in sets of two.
Then, by performing one unit (rak‘ah), he would make the total number odd (witr).
These were eleven units for tahajjud and witr, and when the two sunnah units of Fajr are added, the total becomes thirteen units.
Because in the hadith of Aisha (radi Allahu anha), it is mentioned that the Prophet (sallallahu alayhi wa sallam) never performed more than eleven units in Ramadan or outside of Ramadan.
All the narrations in which it is mentioned that he performed twenty units of tarawih are weak and not suitable as evidence.

Hadith Commentary:
(1)
Due to different circumstances and situations, the number of rak‘ahs in the Tahajjud prayer has been reported in various ways from Hazrat Aisha (radi Allahu anha). Hazrat Masruq has narrated seven, nine, and eleven rak‘ahs. Due to different times or other excuses, there would be an increase or decrease in the number of rak‘ahs in the Tahajjud prayer. The narration of Hazrat Qasim is based on most occasions, meaning that the Tahajjud prayer would consist of eleven rak‘ahs, and by including the two Sunnah rak‘ahs of the Fajr prayer, it has been mentioned as thirteen. Thus, in the narration of Hazrat Abu Salamah, it is clarified that in Ramadan and outside of Ramadan, the Tahajjud prayer of the Prophet (sallallahu alayhi wa sallam) consisted of eleven rak‘ahs. (Sahih al-Bukhari, al-Tahajjud, Hadith: 1147)

(2)
In the narration of Zuhri, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) would perform thirteen rak‘ahs of Tahajjud prayer at night, then upon hearing the adhan of Fajr, he would perform the two light Sunnah rak‘ahs of Fajr. (Sahih al-Bukhari, al-Tahajjud, Hadith: 1170) This hadith appears to be contrary to other ahadith. Their reconciliation is as follows: in some narrations, the two Sunnah rak‘ahs after the ‘Isha prayer are included, because the Messenger of Allah (sallallahu alayhi wa sallam) would perform them at home, or the initial two rak‘ahs of the Tahajjud prayer are counted, as is mentioned in Sahih Muslim. In reality, due to different times and circumstances, their number has been reported differently; however, the Tahajjud prayer did not exceed eleven rak‘ahs.

(3)
The wisdom in this is that the obligatory prayers of the day are also eleven: four rak‘ahs of Dhuhr prayer, four rak‘ahs of ‘Asr prayer, and three rak‘ahs of Maghrib prayer, which are the witr (odd-numbered) prayer of the day. Therefore, the night prayer is also, accordingly, eleven rak‘ahs, and this includes three witr. And Allah knows best. (Fath al-Bari: 3/28)

Hadith Commentary:
After the Sunnah prayers of Fajr, it was the practice of the Prophet (sallallahu alayhi wa sallam) to lie down for a short while on his right side.
In most of the narrations transmitted regarding the Sunnah of Fajr, mention of this "idhtijaa‘" (lying down) is found.
For this reason, it is the practice of the Ahl al-Hadith that they consider every Sunnah and every blessed habit of the Prophet (sallallahu alayhi wa sallam) as a means of salvation for themselves.
Previously, some prejudiced and extremist Hanafi scholars had declared this lying down to be an innovation (bid‘ah), but nowadays is an era of seriousness, and it is not appropriate for any person of knowledge to utter any absurd statement. Therefore, the serious scholars among the Hanafis of today have refuted the earlier extremist view and have clearly acknowledged this action of the Prophet (sallallahu alayhi wa sallam).
Thus, the author of Tafhim al-Bukhari writes:
"In this hadith, there is mention of lying down after the Sunnah of Fajr.
It is wrongly attributed to the Hanafis that, according to them, lying down after the Sunnah of Fajr is an innovation (bid‘ah).
There is no question of innovation in this matter.
This was indeed the habit of the Prophet (sallallahu alayhi wa sallam); it has no connection with acts of worship. However, considering it necessary, lying down after the Sunnah of Fajr cannot be considered preferable. From the perspective that this was a habit of the Prophet (sallallahu alayhi wa sallam), if one follows him in this, there will certainly be reward and merit."
The esteemed author, in any case, has issued a verdict of reward and merit for those who act upon this Prophetic habit.
As for saying that it has no connection with acts of worship, this is incorrect. The author must know that worship is every act which the Prophet (sallallahu alayhi wa sallam) performed in religious matters for the sake of drawing near to Allah.
This lying down of the Prophet (sallallahu alayhi wa sallam) was also for the sake of drawing near to Allah, because in other narrations it is mentioned that the Prophet (sallallahu alayhi wa sallam) would recite this supplication while lying down at that time:
«اللهُمَّ اجْعَلْ لِي فِي قَلْبِي نُورًا، وَفِي لِسَانِي نُورًا، وَفِي سَمْعِي نُورًا، وَفِي بَصَرِي نُورًا، وَمِنْ فَوْقِي نُورًا، وَمِنْ تَحْتِي نُورًا، وَعَنْ يَمِينِي نُورًا، وَعَنْ شِمَالِي نُورًا، وَمِنْ بَيْنِ يَدَيَّ نُورًا، وَمِنْ خَلْفِي نُورًا، وَاجْعَلْ فِي نَفْسِي نُورًا، وَأَعْظِمْ لِي نُورًااللهُمَّ أَعْطِنِي نُورًا». (Sahih Muslim)
After this supplication, who of sound mind can say that this action of the Prophet (sallallahu alayhi wa sallam) was merely a matter of habit? And even if, for the sake of argument, it was only a habit, in any case, for the true devotees of the Prophet (sallallahu alayhi wa sallam), every gesture, every habit, every manner of his life is a source of immense pride and honor.
May Allah grant us the ability to act. Ameen.
"Attach yourself to Mustafa, for the religion is entirely him; and if you do not reach him, all is but confusion."
The Prophet (sallallahu alayhi wa sallam) used to say repeatedly in prostration:
Subhanaka Allahumma Rabbana wa bihamdika Allahumma ighfir li.
In one narration, it is as follows:
Subhanaka la ilaha illa anta.
The righteous predecessors (salaf salihin) also, in following the Prophet (sallallahu alayhi wa sallam), would prolong their prostration.
Abdullah ibn Zubayr (radi Allahu anhu) would remain in prostration for so long that birds would descend and sit on his back, thinking it was a wall (Wahidi).

Hadith Commentary:
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) would perform a very lengthy prostration (sujud) during the night prayer (tahajjud). He would remain in prostration for such a duration that a person could recite fifty verses before the blessed head of the Prophet (sallallahu alayhi wa sallam) was raised. This also shows that the night prayer (tahajjud) is an individual act. The Messenger of Allah (sallallahu alayhi wa sallam) would perform this act alone. In other prayers, while considering the followers (muqtadis), he would perform a lighter prayer. The prostration in the night prayer was lengthy because, during it, he would supplicate and display humility and submissiveness before Allah, so that he could express gratitude for Allah’s blessings.

(2)
Imam al-Nasa’i (rahimahullah) has established a chapter heading for this hadith in the following words:
(Bab Qadr al-Sajdah Ba’d al-Witr)
“Chapter: The Length of the Prostration after Witr.”
(Sunan al-Nasa’i, Qiyam al-Layl, Chapter: 63)
In our view, this chapter heading is questionable, because the mentioned prostration was within the prayer itself, not outside of it. An individual prostration is only the prostration of recitation (sajdat al-tilawah), or to some extent, the prostration of gratitude (sajdat al-shukr) is permissible. However, performing an individual prostration after the witr prayer is not correct.

Hadith Commentary:
In this hadith, there is an indication that in the Sunnah (supererogatory) prayers of Fajr, one should recite short surahs. This is the very meaning of the lightening (takhfif) done by the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
Allamah Isma‘ili has objected to Imam Bukhari rahimahullah, stating that the title for the mentioned hadith should have been:
“Reciting the Sunnah of Fajr lightly.” However, his objection is not based on reality, because Imam Bukhari rahimahullah intended to refute those individuals whose position is that nothing at all should be recited in the Sunnah of Fajr.
He has pointed out that recitation (qira’ah) is necessary in these as well, even though the ahadith describe them as being performed lightly. Accordingly, other ahadith show that the Prophet sallallahu alayhi wa sallam would recite Surah al-Fatihah followed by Surah al-Kafirun in the first rak‘ah and Surah al-Ikhlas in the second rak‘ah.
‘Aishah radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam would perform two rak‘ahs before the Fajr prayer and would say that for recitation in them,
﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ ﴿١﴾)
and
﴿قُلْ هُوَ اللَّـهُ أَحَدٌ ﴿١﴾)
are the two best surahs.
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 1150)
Ibn ‘Umar radi Allahu anhu says:
I observed for a month that the Messenger of Allah sallallahu alayhi wa sallam would recite
﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ ﴿١﴾)
and
﴿قُلْ هُوَ اللَّـهُ أَحَدٌ ﴿١﴾)
in the Sunnah of Fajr.
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 1148)
However, the Messenger of Allah sallallahu alayhi wa sallam would recite them with brevity so that the morning prayer could be performed at its earliest time.
Some scholars have explained that the Prophet sallallahu alayhi wa sallam would also begin the night prayer (salat al-layl) with two light rak‘ahs, and in this way, he began the day prayer (salat al-nahar), i.e., the Fajr prayer, with two light rak‘ahs as well.
(Fath al-Bari: 3/80)

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that the Prophet (sallallahu alayhi wa sallam) would sometimes, after completing the Witr prayer, perform two additional units (rak‘ahs), which were a supplement and completion to the Witr, not an independent prayer.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Kura‘:
Horse.
(2)
‘Ala Raj‘atiha:
Both zabar (fatḥa) and zair (kasra) can be used on the letter ra.
To take witnesses upon returning after divorce.
(3)
Bi-raddiha ‘alayka:
Whatever answer they give to your question, inform me.
(4)
Fa-istalḥaqtuhu ilayha:
I requested him
to accompany me in order to go to them.
(5)
Ma ana bi-qāribiha:
I do not wish to go to them.
(6)
Al-Shi‘atayn:
Shi‘a refers to a group or party.
By the two groups are meant those demanding retribution for ‘Uthman radi Allahu anhu and the supporters of ‘Ali radi Allahu anhu,
meaning, you should not support either party.
(7)
Fa-abat fihima illa mudiyyan:
She refused to refrain from intervening in their matter,
meaning, she supported those demanding retribution.

Benefits and Issues:
➊
If someone seeks advice in a matter, one should give correct advice in accordance with the Shari‘ah, and it is not correct to separate from one’s wife and children and sell one’s property to devote one’s life to jihad.
In every matter of life, the life of the Messenger of Allah sallallahu alayhi wa sallam should be taken as a model.
And in every action, the conduct of the Prophet sallallahu alayhi wa sallam will be the guiding light.
➋
If someone asks a scholar for advice and there is someone present who can give better advice, one should guide the questioner to that person, and it is better to try to learn the answer from him.
➌
It is better to take along someone familiar or acquainted with the scholar when asking a question.
➍
The life, character, and every action of the Messenger of Allah sallallahu alayhi wa sallam was in accordance with the Qur’an; in fact, he sallallahu alayhi wa sallam was the practical interpretation of the Noble Qur’an.
➎
Until the five daily prayers were made obligatory, tahajjud (night prayer) was obligatory for everyone. For one year, standing at night was obligatory upon the Messenger of Allah sallallahu alayhi wa sallam and the Companions, then with the last verse of Surah al-Muzzammil:
﴿إِنَّ رَبَّكَ يَعْلَمُ.......الآية﴾ its obligation was abrogated, and according to most scholars of the Ummah, the tahajjud prayer was no longer obligatory even for the Prophet sallallahu alayhi wa sallam, but he sallallahu alayhi wa sallam continued to observe it throughout his life.
➏
From this hadith, it is understood that in his later life, the Prophet sallallahu alayhi wa sallam would pray nine rak‘ahs, in which he would sit only in the eighth rak‘ah, recite the tashahhud, remembrance and glorification of Allah, and supplication, then stand up to pray the ninth rak‘ah and end with salam. Qiyam al-layl (standing in prayer at night) was also called witr.
Therefore, this is also a method of performing witr.
➐
In his later years, when the Prophet sallallahu alayhi wa sallam became elderly and heavyset, he would pray only seven rak‘ahs, and afterwards would pray two rak‘ahs sitting.
➑
If, due to sleep or illness, the Prophet sallallahu alayhi wa sallam missed the tahajjud prayer, since his usual practice was to pray eleven rak‘ahs at night,
he would instead pray twelve rak‘ahs during the day.
➒
Standing at night (qiyam al-layl) is also called witr.
It was initially obligatory, then its obligation was lifted.
Now witr is not obligatory, but rather a confirmed Sunnah (sunnah mu’akkadah). Some people consider it obligatory, and some, inventing a level below fard (obligation), call it wajib, but their view is not correct.

Hadith Commentary: Benefits and Issues: It is established from the narration of Aisha radi Allahu anha that the Messenger sallallahu alayhi wa sallam used to end each two units (rak‘ah) of prayer at night with salam, and at the end, he would perform one separate rak‘ah, thus making the night prayer odd (witr). After completing the witr, he would lie down; sometimes, instead of after witr, he would lie down after the sunnah of Fajr and remain lying until the mu’adhdhin informed of the iqamah. In Sunan Abu Dawud rahimahullah and Tirmidhi rahimahullah, there is a narration from Abu Hurairah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: (إِذَا صَلَّى أحَدُكُمْ رَكْعَتَي الفَجْرِ، فَلْيَضْطَجِعْ عَلَى يَمِينِهِ) “When one of you has performed the two rak‘ahs of Fajr, let him lie down on his right side.”

English Commentary:
1:
In the case of the establishment of lying down (idhtija‘), the mention in this narration of lying down on the right side after completing the night prayer (tahajjud) is something that occurred occasionally. Otherwise, the noble habit of the Prophet (sallallahu alayhi wa sallam) was mostly to lie down after the Sunnah prayers of Fajr. There is also a verbal narration in this same meaning which supports this (see Hadith number 420).

Note:
(The mention of idhtija‘ here is not correct; in the two Sahihs it is stated that idhtija‘ is after the Sunnah prayers of Fajr.)

1:
He (sallallahu alayhi wa sallam) would do this occasionally;
all of this depended on vigor and alertness.
Regarding this, it cannot be said that there is any contradiction among the hadiths.

1363. Note: Benefit: According to Shaykh al-Albani, this narration is weak. In Sahih Muslim, this narration is only found with these words: "The Messenger of Allah (sallallahu alayhi wa sallam) used to perform (supererogatory) prayer at night, until his last prayer would be witr." (Hadith: 740)

1334. Commentary: Benefit: In some narrations, the Sunnah prayers of Fajr have also been counted among the night prayers. This is because they were performed at the earliest time and were, in a way, connected to the Witr prayers. In this manner, the total number of night prayers becomes thirteen. However, in most narrations, this number has been stated as eleven, meaning that the two Sunnah prayers of Fajr have not been included in them.

1361. Commentary: Benefit: In this narration, according to Shaykh al-Albani, the words [بین الأذانین] “between the two calls to prayer” are not established. Rather, the original words (as are in Sahih al-Bukhari) are [بعد الوتر]. That is, after the witr prayer, the Prophet (sallallahu alayhi wa sallam) performed two rak‘ahs.

1352. Commentary: Benefit: Imam Nawawi writes that performing two rak‘ahs after the witr was sometimes the practice of the Prophet (sallallahu alayhi wa sallam), which was done to demonstrate permissibility, not as a constant practice. And the word [کان] that appears in the hadiths does not always mean continuity and perpetuity. In several well-known authentic hadiths, it is mentioned that the witr of the Prophet’s (sallallahu alayhi wa sallam) night prayer would be at the end, as Imam Abu Dawud has established in the forthcoming hadiths. Furthermore, his noble statement is also: “Make the end of your night prayer the witr.” In summary, both performing two rak‘ahs after witr and leaving them are established.

1339. Commentary: Benefit: These thirteen rak‘ahs include those brief two rak‘ahs which, at times, the Prophet (sallallahu alayhi wa sallam) used to perform at the beginning of qiyam al-layl (tahajjud prayer). This has also been mentioned in the following narration.

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.

1652. Commentary:
Performing two units (rak‘ahs) of prayer sitting after Witr was not a constant practice of the Prophet sallallahu alayhi wa sallam. In many narrations, there is no mention of them. It appears that sometimes he would perform these rak‘ahs, and sometimes he would not. Similarly, it is not necessary that they be performed only while sitting. It is possible that the Prophet sallallahu alayhi wa sallam performed these two rak‘ahs sitting due to fatigue from the lengthy rak‘ahs of Tahajjud. In any case, he would receive the reward of performing voluntary prayers (nawafil) sitting equal to that of standing. See: (Sahih Muslim, Salat al-Musafirin, Hadith: 735). For full reward, we should perform voluntary prayers standing, although performing them sitting is also permissible. According to Imam Ibn Taymiyyah rahimahullah, these two rak‘ahs are a completion (tatimmah) of Witr, similar to the two Sunnah rak‘ahs after Maghrib. Otherwise, the Prophet sallallahu alayhi wa sallam commanded that Witr be performed at the end. Thus, even with these, Witr remains at the end because these are subordinate to Witr. Or, the command is for recommendation (istihbab), and the action indicates permissibility (jawaz). And Allah knows best.

1710. Commentary:

➊ The usual practice of the Messenger of Allah (sallallahu alayhi wa sallam) was mostly eleven (rak‘ahs). In those narrations where thirteen rak‘ahs are mentioned, they include the two Sunnah units (rak‘ahs) of ‘Isha or Fajr, or the two opening units performed before the night prayer (qiyam al-layl). When he (sallallahu alayhi wa sallam) became somewhat old, he started performing nine. When he became even older, he began to perform seven. In this way, there is no contradiction.

➋ The narrator of all three narrations (1708, 1709, and 1710) is the same: Yahya ibn Hizar. One of his students mentioned Ibn ‘Abbas (radi Allahu anhuma), another mentioned Umm Salamah (radi Allahu anha), and another mentioned ‘A’ishah (radi Allahu anha). This difference is intended to be pointed out.

1720. Commentary:

➊ It is understood that there are two methods of performing seven rak‘ahs of witr. One may stand up after each rak‘ah without sitting, and sit only in the seventh rak‘ah; or one may sit in both the sixth and seventh rak‘ahs, but offer the salutation (salam) only at the end of the seventh. Both methods are permissible, and this is the reconciliation between the two narrations: sometimes the Messenger of Allah (sallallahu alayhi wa sallam) would adopt the first method, and sometimes the second.

➋ For the issue of two rak‘ahs after witr, see hadith number: 1652 and its benefit.

1721. Commentary: In this, the mention of reciting Salat upon the Prophet (salat al-Ibrahimiyya, commonly known as Durood Sharif) in the first tashahhud is found. Although this incident pertains to a voluntary (nafl) prayer, it may also be recited in obligatory (fard) prayers; in fact, it is recommended (mustahabb), as its details have already been discussed previously.

Reciting Salat (Durud) in the First Tashahhud
------------------
Question: Is it necessary to recite Salat (Durud) in both Tashahhuds? What is the evidence for reciting it in the first Tashahhud?
Answer: Allah the Exalted says:
«إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّوْنَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِيْنَ آمَنُوْا صَلُّوْا عَلَيْهِ وَسَلِّمُوْا تَسْلِيمًا» [الأحزاب : 56]
“Indeed, Allah and His angels send blessings upon the Prophet (sallallahu alayhi wa sallam). O you who believe! Send blessings and peace upon him as well.”
The command in this noble verse is general and includes prayer (salah) as well, because when this verse was revealed, the noble Companions (radi Allahu anhum) came to the Prophet (sallallahu alayhi wa sallam) and asked: We have learned how to send salam, now tell us how we should send salat (blessings). In some narrations, the context of prayer is explicitly mentioned, as in the hadith in Sunan al-Daraqutni:
«عَنْ أَبِيْ مَسْعُوْدٍ رَضِيَ اللهُ عَنْهُ قَالَ اَقْبَلَ رَجُلٌ حَتّٰي جَلَسَ بَيْنَ يَدَيْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ عِنْدَهُ فَقَالَ يَا رَسُوْلَ اللهِ ! اَمَّا السَّلَامُ فَقَدْ عَرَفْنَاهُ فَكَيْفَ نُصَلِّيْ عَلَيْكَ اِذَا نَحْنُ صَلَّيْنَا فِيْ صَلَاتِنَا؟ فَقَالَ قُوْلُوْا اَللّٰهُمَّ صَلِّ عَلٰي . . . إلخ» [سنن دارقطني 355/1]
“It is narrated from Abu Mas’ud al-Ansari (radi Allahu anhu) that a man came and sat before the Messenger of Allah (sallallahu alayhi wa sallam) while we were also present with him. He said: ‘O Messenger of Allah! We have learned how to send salam upon you, but how should we send salat upon you when we are praying?’ The Prophet (sallallahu alayhi wa sallam) replied: Say «اَللّٰهُمَّ صَلِّ عَلٰي . . . إلخ».”
From this hadith, it is clear that the Companions (radi Allahu anhum) were already reciting salam upon the Messenger of Allah (sallallahu alayhi wa sallam) in prayer, but when this verse was revealed, they learned from the Prophet (sallallahu alayhi wa sallam) how to send salat (blessings) along with salam.
The aforementioned verse is from Surah al-Ahzab, which was revealed in the 5th year after Hijrah. In this verse, Allah the Exalted commanded the believers to send salat and salam upon the Messenger of Allah (sallallahu alayhi wa sallam). Thus, the Companions (radi Allahu anhum), who were already reciting salam in the Tashahhud, now added salat as well; that is, wherever salam is to be recited, salat is to be recited along with it. These two are inseparable. If we recite only salam in the first Tashahhud and do not recite salat, then «﴿وَسَلِّمُوْا تَسْلِيْمًا﴾» will be acted upon, but «﴿صَلُّوْا عَلَيْهِ﴾» will not be fulfilled.
It is established from authentic hadith that the Messenger of Allah (sallallahu alayhi wa sallam) recited salat (Durud) in the Tashahhud before the final Tashahhud.
Sa’d ibn Hisham narrates from Sayyidah A’ishah (radi Allahu anha) regarding the night prayer (qiyam al-layl) of the Messenger of Allah (sallallahu alayhi wa sallam), and says:
«فَقُلْتُ یَا اُمَّ الْمُؤْمِنِیْنَ ! اَنْبِئِیْنِيْ عَنْ وِتْرِ رَسُوْلِ اللهِ صَلَّی اللهُ عَلَیْهِ وَسَلَّمَ فَقَالَتْ كُنَّا نُعِدُّ لِرَسُوْلِ اللهِ صَلَّی اللهُ عَلَیْهِ وَسَلَّمَ سِوَاكَهُ وَطَھُوْرَهُ فَیَبْعَثُهُ اللهُ فِیْمَا شَاءَ اَنْ یَبْعَثَهُ مِنَ اللَّیْلِ فَیَتَسَوَّكُ وَیَتَوَضَّأُ ثُمَّ یُصَلِّيْ تِسْعَ رَكَعَاتٍ لَا یَجْلِسُ فِیْھِنَّ اِلَّاعِنْدَ الثَّامِنَةِ فَیَدْعُوْ رَبَّهُ وَ یُصَلِّيْ عَلٰی نَبِیِّهِ ثُمَّ یَنْھَضُ وَلَا یُسَلِّمُ ثُمَّ یُصَلِّيْ التَّاسِعَةَ فَیَقْعُدُ ثُمَّ یَحْمَدُ رَبَّهُ وَیُصَلِّيْ عَلٰی نَبِیِّهِ صَلَّی اللهُ عَلَیْهِ وَسَلَّمَ وَیَدْعُوْ ثُمَّ یُسَلِّمُ تَسْلِیْمًا» [أبوعوانة 324/2، بيهقي 500/2، نسائي 1721]
“I said: ‘O Mother of the Believers! Tell me about the witr of the Messenger of Allah (sallallahu alayhi wa sallam).’ She said: ‘We would prepare the miswak and water for purification for the Messenger of Allah (sallallahu alayhi wa sallam). At night, whenever Allah willed, He would awaken him. He (sallallahu alayhi wa sallam) would use the miswak and perform ablution (wudu), then offer nine rak‘ahs, and would not sit in any rak‘ah except the eighth. Then, in that (sitting), he would supplicate to his Lord and send salat (blessings) upon the Prophet (sallallahu alayhi wa sallam), then stand up without saying salam. Then he would perform the ninth rak‘ah, sit, praise Allah, send salat (blessings) upon His Prophet (sallallahu alayhi wa sallam), and supplicate, then say salam.’”
From this hadith, it is clear that the Messenger of Allah (sallallahu alayhi wa sallam) himself recited salat (Durud) in the sitting before the final sitting (tashahhud). Therefore, according to the Sunnah of the Prophet (sallallahu alayhi wa sallam), we should also recite salat (Durud) in the sitting before the final sitting.

Sending Salat and Supplication in the First Tashahhud

The Prophet Muhammad (sallallahu alayhi wa sallam) used to recite salat (salutations upon the Prophet) after the tashahhud in both the middle and final sittings of the prayer, as indicated by the following hadiths.

«عن عائشة رضي الله عنها قالت: كُنَّا نُعِدُّ لِرَسُولِ اللَّهِ -صلى الله عليه وسلم- سِوَاكَهُ وَطَهُورَهُ، فَيَبْعَثُهُ اللَّهُ مَا شَاءَ أَنْ يَبْعَثَهُ مِنَ اللَّيْلِ يَتَسَوَّكُ وَيَتَوَضَّأُ، ثُمَّ يُصَلِّى تِسْعَ رَكَعَاتٍ لاَ يَجْلِسُ فِيهِنَّ إِلاَّ عِنْدَ الثَّامِنَةِ، فَيَدْعُو رَبَّهُ وَيُصَلِّى عَلَى نَبِيِّهِ، ثُمَّ يَنْهَضُ وَلاَ يُسَلِّمُ، ثُمَّ يُصَلِّى التَّاسِعَةَ فَيَقْعُدُ، ثُمَّ يَحْمَدُ رَبَّهُ وَيُصَلِّى عَلَى نَبِيِّهِ، وَيَدْعُو ثُمَّ يُسَلِّمُ تَسْلِيمَةً يُسْمِعُنَا»

Lady Aisha (radi Allahu anha) narrates that we would prepare the miswak and water for ablution (wudu) for the Messenger of Allah (sallallahu alayhi wa sallam), and when Allah willed, He would awaken him at night. He (sallallahu alayhi wa sallam) would use the miswak, then perform nine (9) units of prayer, sitting only in the eighth unit, supplicating to Allah, sending salat (salutations) upon the Prophet, then standing up without saying the salam, then performing the ninth (9th) unit, sitting at its end, praising Allah, sending salat upon His Prophet (sallallahu alayhi wa sallam), and supplicating, then saying the salam... etc.

[سنن البيهقي کتاب الصلاۃ باب في قیام اللیل (2/499/4822)، سنن ابن ماجه کتاب الصلاۃ والسنة فيها باب ماجاء فی الوتر بثلاث و خمس و تسع (1191)]

This same hadith is narrated in Sahih Muslim in these words:

«وَيُصَلِّي تِسْعَ رَكَعَاتٍ لَا يَجْلِسُ فِيهَا إِلَّا فِي الثَّامِنَةِ، فَيَذْكُرُ اللهَ وَيَحْمَدُهُ وَيَدْعُوهُ، ثُمَّ يَنْهَضُ وَلَا يُسَلِّمُ، ثُمَّ يَقُومُ فَيُصَلِّ التَّاسِعَةَ، ثُمَّ يَقْعُدُ فَيَذْكُرُ اللهَ وَيَحْمَدُهُ وَيَدْعُوهُ، ثُمَّ يُسَلِّمُ تَسْلِيمًا يُسْمِعُنَا»

And he (sallallahu alayhi wa sallam) would perform nine (9) units of prayer, sitting only in the eighth unit (for tashahhud), not sitting before that, then mentioning Allah, praising Him, supplicating, then standing up without saying the salam, then performing the ninth unit, sitting in it (for tashahhud), mentioning Allah, praising Him, and supplicating, then saying the salam... etc.

[مسلم كتاب صلاۃ المسافرین وقصرها باب جامع صلاۃ اللیل ومن نام عنه أو مرض (746)]

Imam Ahmad rahimahullah has transmitted this narration in his Musnad from Lady Aisha (radi Allahu anha) as follows:

«ثُمَّ يُصَلِّي ثَمَانِي رَكَعَاتٍ لَا يَجْلِسُ فِيهِنَّ إِلَّا عِنْدَ الثَّامِنَةِ فَيَجْلِسُ وَيَذْكُرُ رَبَّهُ عَزَّ وَجَلَّ وَيَدْعُو وَيَسْتَغْفِرُ ثُمَّ يَنْهَضُ وَلَا يُسَلِّمُ ثُمَّ يُصَلِّي التَّاسِعَةَ فَيَقْعُدُ فَيَحْمَدُ رَبَّهُ وَيَذْكُرُهُ وَيَدْعُو ثُمَّ يُسَلِّمُ تَسْلِيمًا يُسْمِعُنَا۔۔۔۔۔ الخ»

Then he would perform eight units, sitting only in the eighth unit (for tashahhud), mentioning Allah, supplicating, seeking forgiveness, then standing up without saying the salam, then performing the ninth unit, praising Allah, mentioning Him, supplicating, then saying the salam... etc.

[مسند احمد 24269]

From these hadiths, it is clear that the Messenger of Allah (sallallahu alayhi wa sallam) would perform nine units, sitting only in the eighth unit, mentioning Allah, praising Him, sending salat upon His Prophet (sallallahu alayhi wa sallam), supplicating, seeking forgiveness, then standing up without saying the salam, then performing the ninth unit... etc.

Another narration found in (Bukhari and Muslim), in which the Prophet (sallallahu alayhi wa sallam) taught the Companions the method of reciting the tashahhud, also contains the command to supplicate after the tashahhud.

[بخاری کتاب الاستئذان، باب السلام من أسماء الله تعالیٰ (6230)، کتاب الاذان (835) مسلم کتاب الصلاۃ باب التشهد فی الصلوة (402)]

Similarly, this hadith is reported in Sunan an-Nasa'i, under the conditions of Muslim, with these words:

«ثُمَّ لِيَتَخَيَّرْ مِنَ الدُّعَاءِ بَعْدُ أَعْجَبَهُ إِلَيْهِ يَدْعُو بِهِ»

Then he may supplicate with whatever supplication he likes.

[نسائی کتاب صفۃ الصلاۃ باب تخییر الدعا بعد الصلاۃ علی النبی صلی اللہ علیہ وسلم 1298]

From this, it is understood that the Prophet (sallallahu alayhi wa sallam) and the Companions used to recite the tashahhud and supplicate. Whether the tashahhud is the first or the last, as there is no evidence for specification. Then, after the revelation of Surah al-Ahzab in the year 5 AH, the sending of salat (salutations) was added between the tashahhud and supplication, as is evident from the aforementioned hadiths. Therefore, after the tashahhud in both the first and second sittings, one should recite salat and also supplicate.

Likewise, the evidences for sending salat upon hearing or mentioning the Prophet (sallallahu alayhi wa sallam) also indicate the recitation of salat in the first tashahhud, since the noble name of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned in the two testimonies (shahadatayn), and there is a warning for those who do not send salat upon the mention of the Messenger (sallallahu alayhi wa sallam):

Sayyiduna Husayn ibn Ali (radi Allahu anhuma) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said:

«البَخِيلُ الَّذِي مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ»

The miser is the one in whose presence I am mentioned and he does not send salat upon me.

[جامع التر مذي: 3546]

Sayyiduna Abu Hurairah (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said:

«رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ»

May the nose of the person be dusted in whose presence I am mentioned and he does not send salat upon me.

[جامع الترمذي: 3645]

Whether the tashahhud is the middle or the last, the blessed mention of the Messenger of Allah (sallallahu alayhi wa sallam) occurs. And if someone stands up without sending salat, then according to these noble statements of the Messenger of Allah (sallallahu alayhi wa sallam), he is a miser and deserving of the aforementioned warning!

Benefit:

Another point to keep in mind here is that for recitation in prayer, the Noble Prophet (sallallahu alayhi wa sallam) taught a specific salat, namely Salat Ibrahimiyya, and by saying «قولوا», he commanded the recitation of these specific words. Therefore, in any prayer, no other salat besides Salat Ibrahimiyya will suffice, because only this has been commanded, as is clear from the aforementioned evidences. However, outside of prayer, there is no specific salat for any other occasion, so any wording of salat may be chosen, provided there is no legal objection in them.

Examination of the Evidences of the Prohibitors

First Evidence:

«عَنْ أَبِي عُبَيْدَةَ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ كَأَنَّهُ عَلَى الرَّضْفِ، قَالَ: قُلْنَا: حَتَّى يَقُومَ؟ قَالَ: حَتَّى يَقُومَ»

Abu Ubaydah narrates from his noble father Abdullah ibn Mas'ud (radi Allahu anhu) that when the Prophet (sallallahu alayhi wa sallam) was in the two units (for tashahhud), it was as if he was sitting on a stone. (Shu'bah says) We did so until he (sallallahu alayhi wa sallam) stood up, and (Sa'd ibn Ibrahim did) so until he (sallallahu alayhi wa sallam) stood up (i.e., he would stand up very quickly from the first tashahhud).

[سنن ابي داود كتاب الصلاة باب فى تخفيف القعود 995]

Analysis:

Firstly: This narration is reported by Abu Ubaydah Amir ibn Abdullah ibn Mas'ud from his father Abdullah ibn Mas'ud (radi Allahu anhu), whereas Abu Ubaydah's hearing from his father Abdullah ibn Mas'ud is not established. Therefore, this hadith is weak and not actionable due to the break in the chain.

Secondly: The wording of this narration indicates brevity in the middle sitting, but does not at all indicate sufficing with only the words of tashahhud, nor does it indicate not reciting salat or supplicating. Therefore, this narration does not serve as evidence for not reciting salat.

Second Evidence:

«عَنْ عَائِشَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ لَا يَزِيدُ فِي الرَّكْعَتَيْنِ عَلَى التَّشَهُّدِ»

Aisha (radi Allahu anha) says that the Messenger of Allah (sallallahu alayhi wa sallam) would not recite anything more than the tashahhud in the two units (i.e., in the middle tashahhud).

[مسند أبى يعلى 7/337 4373]

Analysis:

Firstly: In Musnad Abi Ya'la al-Mawsili, its chain is as follows:

«حَدَّثَنَا أَبُو مَعْمَرٍ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَبْدُ السَّلَامِ بْنُ حَرْبٍ، عَنْ بُدَيْلِ بْنِ مَيْسَرَةَ، عَنْ أَبِي الْجَوْزَاءِ، عَنْ عَائِشَةَ»

In this chain, Abu al-Jawza is narrating from Aisha (radi Allahu anha), whereas according to the research of the hadith scholars, Abu al-Jawza's hearing from Aisha (radi Allahu anha) is not established, as Hafiz Sahib has quoted the statement of Ibn 'Adi in Tahdhib al-Tahdhib:

«وقول البخاري فى إسناده نظر يريد أنه لم يسمع من مثل ابن مسعود وعائشة وغيرهما .»

"And Bukhari's statement that this chain is questionable means that this (Abu al-Jawza) did not hear from Abdullah ibn Mas'ud and Aisha and others like them." Therefore, this narration is weak due to the break in the chain.

[تهذيب التهذيب 1/ 335، 702]

Secondly: Ali ibn Abi Bakr al-Haythami, after quoting this narration in Majma' al-Zawa'id wa Manba' al-Fawa'id [2/142], writes:

«رواه أبو يعلى من رواية أبى الحويرث عن عائشة والظاهر أنه خالد بن الحويرث وهو ثقة و بقية رجاله رجال الصحيح»

Abu Ya'la has narrated it «ابوالحويرث عن عائشه», and it is apparent that he is Khalid ibn al-Huwayrith, and he is trustworthy, and the rest of its narrators are narrators of the Sahih.

But I did not find this narration in Musnad Abi Ya'la as narrated through «ابوالحويرث عن عائشه», perhaps it is elsewhere. Most likely, Haythami was mistaken, thinking it was Abu al-Huwayrith instead of Abu al-Jawza. In any case, even if it exists, its chain is also problematic because Abu al-Huwayrith, who narrates from Aisha, is from the third generation (middle generation of the Tabi'in) and is unknown, as is stated in al-Mizan:

«ابوالحويرث عن عائشة لا يعرف فان كان الأول فلم يدرك عائشة .»

That Abu al-Huwayrith who narrates from Aisha is not known (unknown). If the first (Abu al-Huwayrith, i.e., Abd al-Rahman ibn Mu'awiyah) is meant, he did not meet Aisha.

[میزان الاعتدال فی نقد الرجال 7/359 (10144)]

So, the narration of Abu al-Huwayrith cannot be accepted in either case, because one Abu al-Huwayrith who narrates from Aisha is unknown, and the other Abu al-Huwayrith, i.e., Abd al-Rahman ibn Mu'awiyah, met Ibn Abbas but not Aisha, so in this case the narration is disconnected. As for Allamah Haythami's statement that this is not Abu al-Huwayrith but Khalid ibn al-Huwayrith, he too is unknown. Allamah Mizzi writes in Tahdhib al-Kamal 8/41 (1600):

«قال عثمان بن سعيد الدار مي سألت يحيى بن معين عنه فقال لا أعرفه قال أبو احمد بن عدي وخالد هذا كما قال بن معين لا يعرف وأنا لا أعرفه أيضا وعثمان بن سعيد كثيرا ماسأل يحيى بن معين عن قوم فكان جوابه أن قال لا أعرفهم وإذا كان يحيى لا يعرفه فلا تكون له شهرة ولا يعرف .»

'Uthman ibn Sa'id al-Darimi says: I asked Yahya ibn Ma'in about him (Khalid ibn al-Huwayrith), and he said: I do not know him. Abu Ahmad ibn 'Adi says: And this Khalid (ibn al-Huwayrith), as Ibn Ma'in said, is unknown, and I do not know him either. And when people would ask Yahya ibn Ma'in about people and he would give them the glad tidings «لا أعرفهم», the situation was that if Yahya did not know someone, then he would not be famous nor known (i.e., among the scholars he would be considered unknown).

Ibn Hibban's mention of him in Kitab al-Thiqat is of no consequence, because among the hadith scholars, such authentication by Ibn Hibban is not accepted.

Summary:

That even Imam al-Jarh wa al-Ta'dil, the most knowledgeable of men, Yahya ibn Ma'in, declared Khalid ibn al-Huwayrith to be unknown, so his narrations are also unreliable. Thus, whether the narrator from Aisha is Khalid ibn al-Huwayrith, Abu al-Huwayrith, or the other Abu al-Huwayrith, i.e., Abd al-Rahman ibn Mu'awiyah, in all three cases this narration is not acceptable as evidence, due to the anonymity of two and the lack of meeting in the third.

Thirdly: This narration is also munkar (denounced)! Because in its text, Abu Mu'ammar has contradicted the trustworthy narrators. Ibn Abi Shaybah narrated from Abd al-Salam with the same chain in these words:

«أَنَّ النَّبِيَّ صَلَّى الله عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي الرَّكْعَتَيْنِ: التَّحِيَّاتُ .»

The Prophet (sallallahu alayhi wa sallam) used to recite al-tahiyyat in the two units.

[مصنف ابن أبى شيبة: 3040]

And in these words, there is no restriction! That he would suffice only with al-tahiyyat or recite more.

Then, if we look above Abu Mu'ammar, many trustworthy narrators have transmitted this narration from Badil, confirming the wording narrated by Ibn Abi Shaybah, for example, Husayn al-Mu'allim narrated this from Badil in these words:

«وَكَانَ يَقُولُ فِي كُلِّ رَكْعَتَيْنِ التَّحِيَّةَ .»

And the Prophet (sallallahu alayhi wa sallam) used to recite al-tahiyyat in every two units.

[صحيح مسلم: 498 واللفظ له، سنن أبى داود: 783، مستخرج أبى عوانة: 2004، مسند أبى يعلى: 4667، صحيح ابن خزيمة: 4667، مصنف عبد الرزاق: 3081، مسند إسحاق بن راهويه: 1331، مسند أحمد: 24030]

Similarly, Abd al-Rahman ibn Badil al-'Uqayli narrated from his father Badil with the same chain in these words:

«وَكَانَ يَقُولُ فِي كُلِّ رَكْعَتَيْنِ التَّحِيَّاتِ .»

And he used to recite al-tahiyyat in every two units.

[مسند الطيالسي: 1651]

Although Abd al-Salam ibn Harb is trustworthy and a narrator of the Sahihayn, he also has some denounced narrations, and in this narration, he has contradicted the trustworthy narrators. In such a case, his narration cannot be accepted. The original narration mentioned al-tahiyyat in an unrestricted manner, which was mistakenly mentioned with restriction, and this mistake is the defect of this narration!

In short, this narration is weak and denounced due to the break between Abu al-Jawza and Lady Aisha (radi Allahu anha), and due to Abu Mu'ammar's contradiction of Ibn Abi Shaybah or Abd al-Salam ibn Harb's contradiction of Ibn Badil and Husayn al-Mu'allim.

Third Evidence:

«عَنِ ابْنِ إِسْحَاقَ، قَالَ: حَدَّثَنِي عَنْ تَشَهُّدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي وَسَطِ الصَّلَاةِ وَفِي آخِرِهَا، عَبْدُ الرَّحْمَنِ بْنُ الْأَسْوَدِ بْنِ يَزِيدَ النَّخَعِيُّ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ: عَلَّمَنِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ التَّشَهُّدَ فِي وَسَطِ الصَّلَاةِ وَفِي آخِرِهَا، فَكُنَّانَحْفَظُ عَنْ عَبْدِ اللَّهِ حِينَ أَخْبَرَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَّمَهُ إِيَّاهُ، قَالَ: فَكَانَ يَقُولُ: إِذَا جَلَسَ فِي وَسَطِ الصَّلَاةِ، وَفِي آخِرِهَا عَلَى وَرِكِهِ الْيُسْرَى: التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ، وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، قَالَ: ثُمَّ إِنْ كَانَ فِي وَسَطِ الصَّلَاةِ نَهَضَ حِينَ يَفْرُغُ مِنْ تَشَهُّدِهِ، وَإِنْ كَانَ فِي آخِرِهَا دَعَا بَعْدَ تَشَهُّدِهِ مَا شَاءَ اللَّهُ أَنْ يَدْعُوَ ثُمَّ يُسَلِّمَ»

Ibn Ishaq says: Abd al-Rahman ibn Aswad ibn Yazid al-Nakha'i informed me about the first and last tashahhud of the Messenger of Allah (sallallahu alayhi wa sallam), which he narrated from his father, who narrated from Abdullah ibn Mas'ud (radi Allahu anhu), that the Messenger of Allah (sallallahu alayhi wa sallam) taught me the tashahhud in the middle and at the end of the prayer. So when he informed us that the Messenger of Allah (sallallahu alayhi wa sallam) taught him this, we would learn it from Abdullah ibn Mas'ud (radi Allahu anhu). When he (Abdullah ibn Mas'ud) would sit on his left thigh in the middle and at the end of the prayer, he would say «التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ، وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ» (Aswad ibn Yazid says) Then if he (Ibn Mas'ud) was in the middle of the prayer, as soon as he finished the tashahhud, he would stand up, and if he was in the last (tashahhud), after the tashahhud he would supplicate as he wished, then say the salam.

[مسند أحمد: 4382]

Analysis:

Firstly: In this narration, the mention of standing up after the tashahhud in the first sitting is mawquf, i.e., it is the action of Ibn Mas'ud (radi Allahu anhu), which he did not attribute to the Noble Prophet (sallallahu alayhi wa sallam). Ibn Mas'ud (radi Allahu anhu) did say that the Messenger of Allah (sallallahu alayhi wa sallam) taught him the tashahhud, but he did not say that his tashahhud was exactly that of the Messenger of Allah (sallallahu alayhi wa sallam), as the Companions (radi Allahu anhum) usually clarify. So this narration is mawquf, and mawquf reports are not proof in matters of religion, especially when they contradict marfu' narrations.

And the evidence for its being mawquf and connected is the narration of Ibn Khuzaymah, in which it is explicitly stated:

«عن ابن إسحاق قال: وحدثني عن تشهد رسول الله فى وسط الصلاة، وفي آخرها عبد الرحمن بن الأسود بن يزيد النخعي، عن أبيه قال: وكنانحفظه عن عبد الله بن مسعود كمانحفظ حروف القرآن حين أخبرنا أن رسول الله صلى الله عليه وسلم علمه إياه قال فكان يقول إذا جلس . . . . . ثم إن كان فى وسط الصلاة نهض حين يفرغ من تشهده، وإن كان فى آخرها دعا بعد تشهده . . . الحديث»

"Ibn Ishaq says: Abd al-Rahman ibn al-Aswad narrated to me from his father Aswad ibn Yazid regarding the tashahhud in the middle and at the end of the prayer of the Messenger of Allah (sallallahu alayhi wa sallam), that we would memorize it from Abdullah ibn Mas'ud (radi Allahu anhu) as we would memorize the letters of the Qur'an. When he (Abdullah ibn Mas'ud) informed us that the Messenger of Allah (sallallahu alayhi wa sallam) taught him this (tashahhud), when he would sit, he would say... then if he was in the middle of the prayer, after finishing the tashahhud, he would stand up, and if he was in the last (tashahhud), after the tashahhud he would supplicate..." [ابن خزیمہ 350/1 (708)]

This same narration is also found in Ibn Khuzaymah [348/1، 702] with these words:

«أنا عبد الله بن مسعود، أن رسول الله صلى الله عليه وسلم علمه التشهد فى الصلاة أنا عَبْدُ اللَّهِ بْنُ مَسْعُودٍ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَّمَهُ التَّشَهُّدَ فِي الصَّلَاةِ قَالَ: كُنَّانَحْفَظُهُ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ كَمَانَحْفَظُ حُرُوفَ الْقُرْآنِ الْوَاوَ وَالْأَلِفَ، فَإِذَا جَلَسَ عَلَى وَرِكِهِ الْيُسْرَى قَالَ: . . . .»

Aswad ibn Yazid says: Abdullah ibn Mas'ud (radi Allahu anhu) informed us that the Messenger of Allah (sallallahu alayhi wa sallam) taught him to recite the tashahhud in prayer. (Aswad ibn Yazid says:) We would memorize it from Abdullah ibn Mas'ud (radi Allahu anhu) as we would memorize the letters of the Qur'an, such as waw, alif, etc. When he would sit... the hadith.

From these narrations, it becomes as clear as daylight that this narration is mawquf upon Ibn Mas'ud (radi Allahu anhu), and the pronouns "kana yaqul" and "idha jalasa" refer back to Abdullah ibn Mas'ud (radi Allahu anhu). Their subject is Abdullah ibn Mas'ud, and «إذا جلس» is the statement of Aswad ibn Yazid al-Nakha'i.

From the above discussion, it is clear that this narration is mawquf, and mawquf narrations are not proof in matters of religion.

Secondly: The principle is that sometimes "part" is mentioned but "whole" is intended. Here too, in the first and last sittings, tashahhud refers to tashahhud along with salat. If only tashahhud is meant, then according to this narration, even in the last unit, after the tashahhud, there is mention of supplication, and reciting salat after the tashahhud in the last unit is not established.

If we also keep in mind the principle that "the absence of mention does not necessitate the absence of existence," then the result will be that for the establishment of salat in the last unit, other narrations will have to be relied upon, and those narrations equally indicate reciting salat in the first sitting. Therefore, the matter is the same for both, and this narration also fails to serve as evidence for the prohibitors.

Thirdly: There is also strangeness in the text of this narration! So it is also excluded from being used as evidence! Because although Ibn Ishaq is truthful and his hadith is hasan, there was a slight issue with his memory, so when there is an indication of a flaw in his narration, it is necessary to avoid accepting his solitary reports. And this narration is of this type. Because he was confused in transmitting this narration: sometimes he mentioned tawarruk in the first tashahhud (as in the above narration), and sometimes he did not, and sometimes he mentioned standing up immediately after al-tahiyyat in the first tashahhud, and sometimes he did not. See:

«مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ، عَنْ أَبِيهِ، عَنِ ابْنِ مَسْعُودٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَتَشَهَّدُ فِي الصَّلَاةِ، قَالَ: وَكُنَّانَحْفَظُهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَمَانَحْفَظُ حُرُوفَ الْقُرْآنِ الْوَاوَاتِ وَالْأَلِفَاتِ، قَالَ: ”إِذَا جَلَسَ عَلَى وَرِكِهِ الْيُسْرَى قَالَ: التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، ثُمَّ يَدْعُو إِلَهَهُ ثُمَّ يُسَلِّمُ وَيَنْصَرِفُ»

Muhammad ibn Ishaq narrates from Abd al-Rahman al-Aswad, from his father, from Ibn Mas'ud (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) used to recite the tashahhud in prayer. He says: We used to learn it from the Messenger of Allah (sallallahu alayhi wa sallam) as we would learn the letters waw and alif of the Qur'an. He says: When he would sit on his left thigh, he would say:

«التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ .»

Then he would supplicate to Allah, then say the salam and turn his face.

[المعجم الكبير للطبراني: 9932]

Here, there is no mention of the middle tashahhud at all! And the statement of Aswad ibn Yazid «كُنَّانَحْفَظُهُ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ» is also changed in these words «وَكُنَّانَحْفَظُهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ».

See also:

«عَنِ ابْنِ إِسْحَاقَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ، عَنْ أَبِيهِ، عَنِ ابْنِ مَسْعُودٍ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَجْلِسُ فِي آخِرِ صَلَاتِهِ عَلَى وَرِكِهِ الْيُسْرَى»

Ibn Ishaq narrates from Abd al-Rahman al-Aswad, from his father, from Ibn Mas'ud (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) used to sit on his left thigh at the end of his prayer.

[صحيح ابن خزيمة: 701]

In this narration, there is no mention of tawarruk in the first sitting, only in the last sitting.

Then, the narration from Sayyiduna Abdullah ibn Mas'ud (radi Allahu anhu) regarding learning the tashahhud from him has been narrated by many people from him, and in it there is no mention of the first or second tashahhud at all! As is in the Sahihayn (Sahih al-Bukhari: 835, Sahih Muslim: 402), rather, it mentions the tashahhud in general and supplication after it, and there is no evidence to specify it to one tashahhud, and this narration actually serves as evidence against merely reciting the tashahhud and standing up. And then the narration of Abdullah ibn Sakhr from him (Sahih al-Bukhari: 6265), in which there is mention of teaching the tashahhud as a surah of the Qur'an is taught, also contains nothing of the sort.

Rather, from Sayyiduna Abdullah ibn Mas'ud (radi Allahu anhu), it is authentically established in a marfu' narration that in every two units, tashahhud and supplication are to be recited. See:

«كُنَّا لَانَدْرِي مَانَقُولُ فِي الصَّلَاةِ، حَتَّى قَالَ لَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ”إِذَا جَلَسْتُمْ فِي كُلِّ رَكْعَتَيْنِ فَقُولُوا: التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، ثُمَّ يَتَخَيَّرُ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ»

Sayyiduna Abdullah ibn Mas'ud (radi Allahu anhu) says: We did not know what to say in prayer until the Messenger of Allah (sallallahu alayhi wa sallam) said: When you sit in every two units, say:

«التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ»

Then let each of you supplicate with whatever supplication he likes.

[المعجم الكبير للطبراني: 9914، واللفظ له، مسند أحمد: 4160، وإسناده على شرط مسلم، سنن النسائي: 1163 والكبرى ط۔ تأصيل 838 وط۔ الرسالة753، مسند الطيالسي: 302]

This narration, while establishing supplication in the first tashahhud, also clarifies the strangeness of the supposed evidence for its absence, that Abdullah ibn Mas'ud (radi Allahu anhu) was taught by the Noble Prophet (sallallahu alayhi wa sallam) to supplicate after the tashahhud in every two units. And it has already been clarified that this was before the command to recite salat was revealed in Surah al-Ahzab. When the command to recite salat with the salam was revealed, salat was added between supplication and salam.

Conclusion of the Research:

The result of this entire discussion is that reciting salat in the first tashahhud is established from the Messenger of Allah (sallallahu alayhi wa sallam) both by ruling and by practice, and this is the command of Allah, as is indicated by the understanding of the Companions. Also, there is no evidence for abandoning it. And the command of Allah and His Messenger (sallallahu alayhi wa sallam) indicates obligation, when there is no diverting evidence, and in this matter, there is no such diverting evidence.

May Allah grant us the ability to follow the way of the Noble Prophet (sallallahu alayhi wa sallam). Ameen.

Taken from:

© Salat and Supplication in the First Tashahhud - Muhammad Rafiq Tahir

1697. Commentary: From the aforementioned and forthcoming narrations, it is clearly understood that the night prayer itself is called Witr, regardless of how many units (rak‘ahs) it consists of. When one unit (rak‘ah) is performed at the end, the entire prayer becomes Witr (odd-numbered).

1750. Commentary:
There is no explicit statement in the hadith that this prostration (sajdah) took place after completing the witr prayer, as the author (rahimahullah) has understood. Rather, the reality is that this refers to the lengthiness of the prostrations performed during the night prayer (qiyam al-layl). This narration has come in detail in Sahih al-Bukhari. In it, there is clarification that this is about the prostrations of the night prayer, not after the witr. Its wording is as follows: «کان یصلی احدی عشرۃ رکعا ، کانت تلک صلاتہ ، یسجد السجدۃ من ذلک قدر مایقرا احدکم خمسین آی قبل ان یرفع راسہ ۔ ۔ ۔ » “The Prophet (sallallahu alayhi wa sallam) used to pray eleven rak‘ahs at night. This was his (night) prayer. In this prayer, he would make the prostration so lengthy that before he (sallallahu alayhi wa sallam) raised his blessed head, one of you could recite fifty verses.” (Sahih al-Bukhari, al-Tahajjud, Hadith: 1123) For this reason, Imam al-Bukhari (rahimahullah) has established a chapter heading for this hadith under the name «باب طول السجود فی قیام اللیل».

1727. Commentary:

➊ The method of performing eleven witr (night prayer with witr) is to keep praying two units (rak‘ahs) at a time. In the end, perform one rak‘ah. All together, this will constitute the witr.

➋ “Then he would lie down on his right side.” Shaykh al-Albani rahimahullah writes regarding this that the mention of lying down after witr is rare (shaadh). The correct view is that this lying down was after the two sunnah units of Fajr. This is what is established from authentic narrations. (The details of which can be seen in the benefits of hadith: 1763.) There is a difference of opinion among the scholars regarding this lying down. A group of scholars has considered it permissible and correct to lie down after the two sunnah units of Fajr, while some scholars do not consider it correct and offer various interpretations. In light of the evidences, the opinion that seems closest to correctness is that lying down after the sunnah units is recommended (mustahabb) and superior, because regarding this, there is both the command of the Messenger of Allah sallallahu alayhi wa sallam and his personal practice. It is found in the two Sahihs that the Messenger of Allah sallallahu alayhi wa sallam, after performing the two rak‘ahs of the morning (Fajr), would lie down on his right side. (Sahih al-Bukhari, al-Adhan, hadith: 226; and Sahih Muslim, Salat al-Musafirin, hadith: 736) Furthermore, in authentic ahadith, the noble statement of the Messenger of Allah sallallahu alayhi wa sallam is: «اذا صلی احدکم الرکعتین قبل الصبح فلیضطحع علی بمینہ» “When any one of you has performed two rak‘ahs (sunnah) before the morning prayer, let him lie down on his right side.” (Sunan Abi Dawud, al-Tatawwu‘, hadith: 1261) Some scholars say: If a person performs the sunnah at home, he should lie down; if he performs them in the mosque, he should not lie down. This view is questionable. Regarding this issue, Fadhilat al-Shaykh Safiur Rahman Mubarakpuri rahimahullah writes in his commentary on Sahih Muslim, Minhat al-Mann‘im, that the lying down of the Messenger of Allah sallallahu alayhi wa sallam on his right side after the sunnah units of Fajr is evidence of its being recommended (mustahabb). Whether the sunnah units are performed at home or in the mosque, it makes no difference. He further states: The command to lie down on the right side after the sunnah units of Fajr is absolute; wherever the sunnah units are performed, whether at home or in the mosque, one should lie down there, because due to the absolute nature of this command (idhtija‘), lying down is recommended in both the home and the mosque. See: (Minhat al-Mann‘im fi Sharh Sahih Muslim, Salat al-Musafirin: 1/464, commentary on hadith: (122). 734)

1329. Commentary:

➊ The reasoning of the Imam, rahimahullah, from this narration regarding performing a prostration (sajdah) after completing the prayer is questionable, because the prostration mentioned in this narration does not refer to a prostration after finishing the prayer, but rather describes the length of the prostration performed within the prayer itself, as is evident from the narration in Sahih Bukhari. Aishah, radi Allahu anha, reports that the Messenger of Allah, sallallahu alayhi wa sallam, used to perform eleven rak‘ahs of prayer (tahajjud). This was his prayer during the night, and in this prayer, he would prolong the prostration to such an extent that before he raised his head, any one of you could recite fifty verses. See: [صحیح البخاري ، الوتر ، حدیث : 994]

➋ In this narration, the sunnah prayers after ‘Isha are counted as part of ‘Isha itself, meaning these eleven rak‘ahs were in addition to the sunnah prayers of ‘Isha.

➌ If only three witr are to be performed, then it is better and more virtuous to pray two rak‘ahs separately and one rak‘ah separately. The superiority of this method is established in the light of the ahadith. The Hanafis, under no circumstances, consider it permissible to pray one rak‘ah separately. Their deviation from the single witr, despite the presence of authentic, numerous, and explicit ahadith, is regrettable.

➍ It is recommended (mustahabb) to lengthen the night prayer.

1757. Commentary: The issue of performing two rak‘ahs after Witr has already been discussed previously. For details, see Hadith: 1652.

686. Commentary:

➊ In this hadith, Imam Ibn Shihab al-Zuhri rahimahullah has three students: Ibn Abi Dhi’b, Yunus, and ‘Amr ibn al-Harith. It is evident that when three individuals narrate, there may be some verbal differences among them; however, since all three narrators are trustworthy, this will not have any negative effect on the text.

➋ Eleven rak‘ahs of tahajjud (night prayer) was the general practice of the Prophet sallallahu alayhi wa sallam. Occasionally, he would also pray thirteen rak‘ahs. Among these, two rak‘ahs would be the sunnah after ‘Isha, or the Prophet sallallahu alayhi wa sallam would perform two introductory rak‘ahs at the beginning, as is apparent from some narrations. In the month of Ramadan, these same eleven rak‘ahs would become the qiyam al-Ramadan or tarawih, except that he would lengthen them. There is no evidence that the Prophet sallallahu alayhi wa sallam performed tarawih and tahajjud as separate prayers; it is one and the same prayer: in ordinary circumstances, it is called tahajjud or witr, and in Ramadan, tarawih.

➌ Lying down after the sunnah of Fajr is a recommended practice (sunnah). One who performs tahajjud may lie down after the sunnah rak‘ahs until the Fajr prayer, but should be mindful of maintaining ablution (wudu).

➍ It is permissible to perform one witr rak‘ah separately. The Hanafis hold the view that three rak‘ahs should be performed with one salutation (salam). This narration refutes their position.

1316. Commentary:

➊ "Would not sit" — That is, in voluntary (nafl) prayers, if one does not sit after every two units (rak‘ah), and only sits after the final rak‘ah and recites the tashahhud and so on, it is sufficient; the prayer will be valid. However, in obligatory (fard) prayers, one should sit for the tashahhud after every two rak‘ahs. If one forgets, the prayer will still be valid but the prostration of forgetfulness (sajdat al-sahw) is necessary. If one deliberately omits it, the prayer must be repeated.

➋ "Would pray eight rak‘ahs" — Witr (the odd-numbered prayer) would be prayed in addition to this. After praying witr (the odd prayer), all the previously performed voluntary prayers (nawafil) are also included in the witr, because it is all considered one prayer. It is only due to the number of rak‘ahs being odd that it is called witr; otherwise, all of it is salat al-layl (the night prayer). However, for witr alone, some have set the minimum at three rak‘ahs, but from the Prophet sallallahu alayhi wa sallam and some of the noble Companions radi Allahu anhum, even a single rak‘ah is established. Therefore, praying one rak‘ah is also permissible. However, to do so consistently is not the practice (sunnah) of the Messenger sallallahu alayhi wa sallam.

Benefit:
From this type of hadith, it is understood that the Noble Prophet (sallallahu alayhi wa sallam) would also perform three witr with two salutations (taslim).
That is, he would perform two rak‘ahs, then end with salam, and then perform one rak‘ah.
In this regard, performing three witr with two salutations is superior.
Although it is also permissible to perform them with one salutation and one tashahhud.

Commentary:
Benefits and Issues:

➊
Nine rak‘ahs of witr are originally tahajjud along with witr,
which are performed with one salutation.

➋
When performing nine witr, one should recite the tashahhud after eight rak‘ahs.

➌
It is permissible to offer two supererogatory (nafl) rak‘ahs after the witr prayer.
However, it is better that witr be performed at the very end.
The Messenger of Allah (sallallahu alayhi wa sallam) commanded: (Ija‘alu akhira salatikum bi’l-layli witr-an)
(Sahih Muslim, Salat al-Musafirin, Chapter: The Night Prayer is Two by Two, and Witr is One Rak‘ah at the End of the Night, Hadith 751)
“Conclude your night prayer with witr.”
Performing two rak‘ahs after witr is also not contrary to this command, because it is similar to the two sunnah rak‘ahs after the Maghrib prayer.

➍
It is also permissible to perform less than eight rak‘ahs for the tahajjud prayer.

Benefit:
The aforementioned narration is not contrary to the hadith regarding eleven rak‘ahs; rather, the scholars of hadith reconcile between them as follows:
By including the two rak‘ahs of the Sunnah of ‘Isha or the Sunnah of Fajr, it can be referred to as thirteen rak‘ahs.
See: (Sunan Ibn Majah, Hadith: 1361; another form of thirteen rak‘ahs is coming ahead.
See: (Hadith 1362)

Benefit:
This includes eight rak‘ahs of tahajjud and one rak‘ah of witr.
It is also possible that six rak‘ahs of tahajjud were performed, followed by three rak‘ahs of the witr prayer.

Benefits and Issues:

➊
The time for the Tahajjud prayer begins after completing the ‘Isha prayer and ends at the appearance of true dawn (subh sadiq).

➋
In the Tahajjud prayer, the practice of the Messenger of Allah (sallallahu alayhi wa sallam) was to perform eleven rak‘ahs including Witr.

➌
In the Tahajjud prayer, it is also correct to say salam after every two rak‘ahs.
And it is also correct to perform four rak‘ahs with one salam.

➍
After the Tahajjud prayer, it is permissible to perform one rak‘ah of Witr.
And it is also correct to perform three or five rak‘ahs.

➎
When the standing (qiyam) in the Tahajjud prayer is made lengthy, then the bowing (ruku‘) and prostration (sujud) should also be made lengthy in proportion.

➏
The time for the Fajr prayer begins at true dawn (subh sadiq),
at which point the time for Tahajjud and Witr ends.

➐
The recitation in the Sunnah prayers of Fajr is brief.

Takhrij al-Hadith:
[وأخرجه مسلم 736، من حديث ما لك به .]

Jurisprudential Explanation:
➊ The night prayer should be performed as eleven rak‘ahs (units of prayer) in such a manner that one should offer salutations (taslim) after every two rak‘ahs. Sayyidah Aishah radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam, after completing the ‘Isha prayer, would perform eleven rak‘ahs until the (call to) Fajr, and this prayer was also called ‘Atamah by the people. He would offer salutations after every two rak‘ahs and would perform one rak‘ah of witr. al-kh [صحيح مسلم 736/122]
➋ From this hadith and other mutawatir (mass-transmitted) ahadith, the permissibility of performing one rak‘ah of witr is established explicitly.
The proof for one rak‘ah of witr from the Prophet sallallahu alayhi wa sallam is established both in word and deed. See: [صحيح بخاري :969 وصحيح مسلم :751-745]
➍ Sayyiduna Abu Ayyub al-Ansari radi Allahu anhu said: “Witr is a right; whoever wishes may perform five witr, whoever wishes may perform three witr, and whoever wishes may perform one witr.” [سنن النسائي 239/2 ح 1713، وسندہ صحیح]
➎ Among the righteous predecessors (salaf salihin), it is established that Sayyiduna Sa‘d ibn Abi Waqqas, Sayyiduna Mu‘awiyah ibn Abi Sufyan, and Sayyiduna Uthman ibn ‘Affan radi Allahu anhum and others would perform one witr. See: [صحيح بخاري:6365، 3764، 3765، شرح معاني الآثار للطحاوي 294/1 وسنن الدارقطني 34/2 ح 1657، وسندہ حسن وقال النيموي فى آثار السنن:604 ”وإسناد حسن“]
➏ The Prophet sallallahu alayhi wa sallam forbade performing three witr in the manner of Maghrib. See: [صحيح ابن حبان، الاحسان 3420 وإسناده صحيح، المستدرك للحاكم 304/1 ونقل النيموي عن العراقي قال: إسناده صحيح/آثار السنن: 592]
Sayyiduna Abdullah ibn ‘Umar radi Allahu anhuma would perform two rak‘ahs separately and one rak‘ah separately. See: [صحيح بخاري: 991]
● This hadith is also marfu‘ (attributed directly to the Prophet). See: [ابن حبان الاحسان:2426 (2435)وسندہ حسن]