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Sharia Rulings on Taraweeh Prayer
Author : Ahmad Al-khasasbeh
Date Added : 19-06-2016

 

Sharia Rulings on Taraweeh Prayer

 

All perfect praise be to Allah, The Lord of The Worlds, and may His blessings and peace be upon our Prophet Mohammad and upon all his family and companions.
Ramadan is an opportunity for the Muslim to get nearer to Allah through performing different acts of worship, such as Taraweeh prayer(Night prayer in Ramadan). This article highlights the most important Sharia rulings on this prayer from the perspective of the Shafii school of thought(Madhab).

Reason for calling "Taraweeh Prayer" as such:
It was called "Taraweeh" because the Prophet`s companions used to take a break between each two Tasleems when they first started performing that prayer.{Fateh al-Barii by Ibn Hajar al-Askalani}.

Legitimacy of Taraweeh prayer:
Taraweeh prayer is a Sunnah: Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who observes optional prayer (Tarawih prayers) throughout Ramadan, out of sincerity of Faith and in the hope of earning reward will have his past sins pardoned." As regards the legitimacy of performing Taraweeh prayer in congregation, " Ibn Shihab (a sub-narrator) said, "Allah's Messenger (PBUH) died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate."{Bukhari}. In other words, it is legitimate to observe Taraweeh prayer in congregation based on the consensus of the Prophet`s companions.(May Allah be pleased with).

Number of Rakas in Taraweeh prayer:
The number of Rakas in Taraweeh prayer is twenty: Assa`ib Ibn Yazid said, "The people used to spend the night in prayer during Ramadan for twenty  rakas in the time of Umar ibn al-Khattab."However, one is rewarded for the number of Rakas that he/she performs.

Status of Taraweeh prayer:
1-It is incumbent upon a Muslim to make the intention to perform  either Taraweeh or Qiyyam(voluntary night prayer) prayer.
2-Taraweeh prayer must be performed in two Rakas, not four, so as not to violate Sharia.

Time of Taraweeh prayer:
The time for this prayer is between Isha` and Fajir, so if a praying person combined Isha` prayer with Maghrib prayer due to rain or travel, then he is allowed to observe Taraweeh prayer  immediately afterwards.

Is the Sunnah to perform Taraweeh prayer in congregation or individually? 

Performing Taraweeh , then Witr prayer in congregation is an act of Sunnah, and it is better than observing it individually, as indicated by what the Prophet(PBUH) did at the start of observing this act of worship in Ramadan. 'A'isha reported: The Messenger of Allah (PBUH) came out during the night and observed prayer in the mosque and some of the people prayed along with him. When it was morning, the people talked about this and so a large number of people gathered there. The Messenger of Allah (PBUH) went out for the second night, and they (the people) prayed along with him. When it was morning the people began to talk about it. So the mosque thronged with people on the third night. He (the Holy Prophet) came out and they prayed along with him. When it was the fourth night, the mosque was filled to its utmost capacity but the Messenger of Allah (PBUH) did not come out. Some persons among them cried:" Prayer." But the Messenger of Allah (PBUH) did not come to them till he came out for the morning prayer. When he had completed the morning prayer, he turned his face to the people and recited Tashahhud (I bear testimony that there is no god but Allah and I bear testimony that Muhammad is His Messenger) and then said: Your affair was not hidden from me in the night, but I was afraid that (my observing prayer continuously) might make the night prayer obligatory for you and you might be unable to perform it."{Bukhari}. This is also indicated in what Umar Bin Al-Khattab did when he asked obay bin Ka`b to lead the men in this prayer, and Sulaiman bin Abi Hithmah to lead the women. 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a small group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."

Praying Taraweeh while sitting down:
1-Performing optional prayers such as Taraweeh is a Sunnah. One is allowed to pray while sitting on the ground or on a chair, even if he can pray standing; however, one who prays while sitting, without a valid reason, receives half the reward of one who prays while standing. Narrated `Imran bin Husain:(who had piles) I asked Allah's Messenger (PBUH) about the praying of a man while sitting. He said, "If he prays while standing it is better and he who prays while sitting gets half the reward of that who prays standing; and whoever prays while Lying gets half the reward of that who prays while sitting."{Bukhari}.

2-If one who prays while sitting can perform complete Ruku(bowing) and Sujud(prostrating), then he should do so. In other words, he bows while sitting and makes complete prostration where he touches the ground. If he couldn`t, then he could perform them by nodding the head. He bends his head making prostration lower than Ruku.

Qunut supplication in Taraweeh prayer:
1-It is an act of Sunnah to observe Qunut supplication(invocation in prayer)in Witr prayer in the second half of Ramadan; however, leaving or forgetting it isn`t considered a sin; still, it is preferable that one performs the prostration of forgetfulness before offering Tasleem at the end of the prayer. In addition, this supplication isn`t an act of Sunnah if made in the first part of Ramadan.
2-It is preferable that one raises his/her hands while making it, as in other supplications.
3-It is preferable that one doesn`t make this supplication long; rather, he should suffice by what was reported after the Prophet(PBUH); however, making it long doesn`t render one`s prayer invalid.
4-One shouldn`t wipe off his face after making this supplication within prayer; however, he may do so while not praying.

A variety of rulings on Taraweeh prayer:
1-Taraweeh prayer is part of Qiyyam(voluntary night prayer) and there is no Sharia-approved evidence specifying a certain number of verses in each Raka(unit of prayer). The Imam(one leading the prayer) should be  considerate as to the Maamoumeen`s(those praying behind the Imam) situation. They, on the other hand, shouldn`t cause any problem concerning how many verses he should recite. One who is unable to pray while standing is allowed to sit during the recitation of the Imam. It was reported that the Prophet`s(PBUH) companions used to recite about one hundred verses in each Raka of night prayer in Ramadan. They even leaned on their canes, out of hardship, at the time of Uthman.{Marqaat al-Mafateeh,2/970}.
2-It is lawful for those praying behind the Imam to read from the Mus-haf for legal necessity.
3-It is lawful for someone who has missed the Isha` prayer in congregation to follow those performing optional prayer such as Taraweeh, and finish Isha` after they mention Tasleem.
4-There is no harm in preaching, giving lessons, or offering food and drinks between Rakas, provided that the praying people preserve the sanctity of the mosque and keep it clean.
5-A number of Imamas may take turns in leading people in the Taraweeh prayer every night.

Finally, we pray that Allah benefits us from that which He had taught us, and teaches us that which is of benefit to us. Indeed, he is able to do that.

The published article reflects the opinion of its author

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Summarized Fatawaa

When does the time for Udhiyah begin?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The permissible timeframe for Udhiyah (sacrificial offering) begins on the day of Eid al-Adha—the 10th of Dhul-Hijjah—once the sun has risen and a period of time sufficient to perform two brief prayer units (Rak'ahs) and two short sermons (Khutbahs) has passed. This window remains open until the sun sets on the final day of Tashreeq, which is the 13th of Dhul-Hijjah.
 
Our Master, the Messenger of Allah (peace and blessings be upon him), said: "Every valley of Mina is a place of sacrifice, and slaughtering may be done throughout all the days of Tashreeq." (Narrated by Al-Bayhaqi and Ibn Hibban)
 
The days of Tashreeq refer to the 11th, 12th, and 13th of Dhul-Hijjah.
 
The most virtuous time to perform the sacrifice is immediately after concluding the Eid prayer, based on the statement of the Prophet (peace and blessings be upon him): "The first thing we do on this day of ours is to pray, then we return and offer our sacrifice. Whoever does that has acted in accordance with our Sunnah (tradition), and whoever slaughters before that, it is merely meat he has provided for his family; it has nothing to do with the ritual sacrifice." (Reported by Al-Bukhari and Muslim)
 
What is meant here is an estimation of time rather than the actual performance of the prayer itself, as our Master, the Messenger of Allah (peace and blessings be upon him), used to offer the Eid al-Adha prayer immediately after sunrise.
 
The sacrifice is valid if performed at any time during these designated days, whether by day or by night, though slaughtering at night is considered disliked (Makruh). And Allah the Almighty Knows Best.

How do I deal with whispers (waswasa) in ablution and purification?

Whispers in ablution are from Satan, and the Muslim should not pay attention to them. He is not required to re-perform ablution or repeat washing a limb because of waswasa. He should always base his purification on its being valid. It is recommended for him to frequently say "La ilaha illa Allah" (There is no god but Allah), because Satan recoils when Allah is mentioned. And Allah the Almighty knows best.

What is the ruling on someone who fainted while fasting?

● If a person had the intention to fast from the night but then fainted during the day and regained consciousness before sunset, even for a moment, their fast remains valid.
● However, if they remain unconscious for the entire day, from Fajr until sunset, their fast does not count, and they must make up for that day later.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

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