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سنن دارمي
Darimi
من كتاب الصللاةFrom the Book of Prayer
باب في الرَّكْعَتَيْنِ بَعْدَ الْوِتْرِ:Chapter: Two rak‘ahs after Witr
Hadith 1633
اُردوEn
أَخْبَرَنَا مَرْوَانُ، عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، عَنْ شُرَيْحِ بْنِ عُبَيْدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِيهِ، عَنْ ثَوْبَانَ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،، قَالَ: "إِنَّ هَذَا السَّهَرَ جَهْدٌ وَثِقَلٌ، فَإِذَا أَوْتَرَ أَحَدُكُمْ، فَلْيَرْكَعْ رَكْعَتَيْنِ، فَإِنْ قَامَ مِنْ اللَّيْلِ، وَإِلَّا كَانَتَا لَهُ".
It is narrated from Sayyiduna Thawban (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) said: "Indeed, staying awake is hardship and a burden, so when any of you has performed Witr, then let him perform two more rak‘ahs after it. If he wakes up during the night, then fine; otherwise, these two rak‘ahs will be counted as his night prayer (qiyam al-layl)." Instead of «هٰذا السهر», « «هٰذا السفر» has also been said, but I say «هٰذا السهر» only, meaning to wake up after sleeping.
Brief Explanation
(Commentary on Hadith 1632)
The researchers have declared «إِنَّ هٰذَا السَّفَرَ جَهْدٌ وَثِقَلٌ» to be the most authentic, and Imam Tahawi rahimahullah has also narrated it in this manner, and has deduced from it that it is permissible to perform two rak‘ahs after the witr prayer.
Furthermore, from this hadith, the virtue of these two rak‘ahs is also understood: that if someone is unable to wake up for tahajjud, then the reward of these two rak‘ahs is equivalent to that of standing in prayer at night (qiyam al-layl).
However, most scholars have inclined towards the view that there is no prayer after witr, as is established in the agreed-upon hadith: «إِجْعَلُوْا آخِرَ صَلَاتِكُمْ وِتْرًا.», and it is only established from the Prophet sallallahu alayhi wa sallam a few times that he performed two rak‘ahs after witr, as Imam Nawawi rahimahullah has stated, and its mention has already passed.
If the aforementioned hadith is considered authentic in the context of travel, then it is permissible to do so while traveling. Furthermore, the above-mentioned action of the Messenger of Allah sallallahu alayhi wa sallam performing two rak‘ahs after witr is a statement of permissibility (bayan al-jawaz) for those who, after performing witr, go to sleep and then wake up during the night—what should they do, since they have already performed witr? From this hadith, it is established that even after having performed witr, they may perform supererogatory prayers (nawafil), and there is no need to repeat witr, because «لَا وِتْرَانِ فِي لَيْلَةٍ» it is not permissible to perform witr twice in one night «(هٰذا ما عندي ، واللّٰه أعلم)» (translator).
The researchers have declared «إِنَّ هٰذَا السَّفَرَ جَهْدٌ وَثِقَلٌ» to be the most authentic, and Imam Tahawi rahimahullah has also narrated it in this manner, and has deduced from it that it is permissible to perform two rak‘ahs after the witr prayer.
Furthermore, from this hadith, the virtue of these two rak‘ahs is also understood: that if someone is unable to wake up for tahajjud, then the reward of these two rak‘ahs is equivalent to that of standing in prayer at night (qiyam al-layl).
However, most scholars have inclined towards the view that there is no prayer after witr, as is established in the agreed-upon hadith: «إِجْعَلُوْا آخِرَ صَلَاتِكُمْ وِتْرًا.», and it is only established from the Prophet sallallahu alayhi wa sallam a few times that he performed two rak‘ahs after witr, as Imam Nawawi rahimahullah has stated, and its mention has already passed.
If the aforementioned hadith is considered authentic in the context of travel, then it is permissible to do so while traveling. Furthermore, the above-mentioned action of the Messenger of Allah sallallahu alayhi wa sallam performing two rak‘ahs after witr is a statement of permissibility (bayan al-jawaz) for those who, after performing witr, go to sleep and then wake up during the night—what should they do, since they have already performed witr? From this hadith, it is established that even after having performed witr, they may perform supererogatory prayers (nawafil), and there is no need to repeat witr, because «لَا وِتْرَانِ فِي لَيْلَةٍ» it is not permissible to perform witr twice in one night «(هٰذا ما عندي ، واللّٰه أعلم)» (translator).
