Saturday, 7 July 2012

HOW TO PRAY THE ISHA WITR AS PER SUNNAH & REFUTE AGAINST THE WRONG METHOD OF PRAYING WITR

HOW TO PRAY THE ISHA WITR - THE SUNNAH WAY TO PRAY & REFUTE AGAINST THE WRONG METHOD OF PRAYING WITR














Please note this is a very old article. Kindly excuse the errors in sentence formation and structure. I do not have the convenience to go through it now but i will biidhnillah and remove the hyped up statements like "double standards exposed" in future.

TABLE OF CONTENTS 

- SECTION A - HOW TO PRAY ISH'A WITR 


- THE IMPORTANCE OF THE WITR SALAH :

- THE TIMINGS OF PRAYING THE WITR :

-  HOW MANY RAK'AT WITR CAN WE PRAY ? :

-  THE DIFFERENT METHODS OF PRAYING WITR AS PER THE SUNNAH :

- CAN WE PRAY NAFIL PRAYERS AFTER PRAYING WITR? 

- CAN WE PRAY WITR TWICE IN ONE NIGHT? 

- RECITATION OF SURAH IN EVERY RAKAT (OF A WITR) 

- HOW IS THE DUA E QUNOOT TO BE RECITED AND ITS RULINGS? 

- DUAS THAT RASOOL (S.A.W) USED TO SAY AFTER PRAYING THE WITR 

- SECTION B - REFUTE TO THE WRONG METHODS OF PRAYING ISHA'A WITR 

- Before we begin the refute please note the below ahadith : 

- MISCONCEPTION # 1 : 

- MISCONCEPTION # 2 : 

- MISCONCEPTION # 3 : 

- MISCONCEPTION # 4 : 

- MISCONCEPTION # 5 : 

- MISCONCEPTION # 6 : 

- DOUBLE STANDARDS EXPOSED : 





SECTION A - HOW TO PRAY ISH'A WITR 



THE IMPORTANCE OF THE WITR SALAH :


1. It is one of the confirmed sunnah (sunnate mua'akaddah) having a great virtue because of the evidences :
Ali (bin Abu Talib) (May Allah be pleased with him) reported: The Witr prayer is not obligatory as the prescribed Salat (prayers), but the Messenger of Allah (s.a.w) observed it as his regular practice (Sunnah). He (s.a.w) said, "Allah is Witr (single, odd) and loves what is Witr. So perform Witr prayer. O followers of Qur'an, observe Witr (prayer)."
[Ref: Riyad us saaliheen, Book no. 9 hadith no. 1132] 
[Ref: Sunan Al Nisai, Vol. 2 Book 10 hadith no. 1677]
[Ref: At-Tirmidhi and Abu Dawud].
       Also, 
Yahya related to me from Malik that he had heard that a man asked Abdullah ibn Umar whether the witr was obligatory and Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, prayed witr, and the muslims prayed witr." The man began repeating his question, and Abdullah ibn Umar kept saying, "The Messenger of Allah, may Allah bless him and grant him peace, prayed witr, and the muslims prayed witr. 
[Ref : Muwatta Imam Malik, Book 7 hadith 17]
2. It is a prayer which is better than the best of things which we can love 
Narrated Kharijah ibn Hudhafah al-Adawi: The Apostle of Allah (Peace be upon him) came out to us and said: Allah the Exalted has given you "AN EXTRA PRAYER" which is better for you then the red camels (i.e. better than even the most beloved thing to you ). This is the witr which Allah has appointed for you between the night prayer (Isha'a) and the daybreak (Fajr).
[Ref: Sunnan Abu Dawud, Kitab Al salah - Book 8, Number 1413]
Note that the above hadith is da'eef but the context "extra prayer" is sahih because of the hadiths above it and also because of other proofs from Quran and sunnah that Witr is a great sunnah but does not fall under the obligatory category. Another reference for the above hadith is :

Kharijab bin Hudhafah narrated: "Allah's Messenger came out to us and he said: 'Indeed Allah has assisted you with a Salat (that is better for you than red camels): Al-Witr which Allah made for you between the Isha prayer till Al-Fajr has begun.
[Ref: Sunan Al tirmidhi Vol. 1, Book 3, Hadith 452]
In the above hadith, the wordings between the brackets are Da'eef as classified by Shaikh Albani and others but apart the words in the bracket the hadith is acceptable and the wordings - Allah has "Assisted" you with means Allah has given us an extra prayer that will assist us in drawing close to Allah or increase the rewards and etc.


حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ إِمْلَاءً، ثنا مُحَمَّدُ بْنُ سِنَانٍ الْقَزَّازُ، ثنا عَبْدُ اللَّهِ بْنُ حَمْدَانَ، ثنا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَكَمِ، حَدَّثَنِي أَبِي جَعْفَرُ بْنُ عَبْدِ اللَّهِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ النَّجَّارِيِّ، أَنَّهُ سَأَلَ عُبَادَةَ بْنَ الصَّامِتِ عَنِ الْوِتْرِ، فَقَالَ: أَمْرٌ حَسَنٌ، «عَمِلَ بِهِ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالْمُسْلِمُونَ مِنْ بَعْدِهِ وَلَيْسَ بِوَاجِبٍ» هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخَرِّجَاهُ وَلَهُ شَوَاهِدُ، فَمِنْهَا مَا "


[التعليق - من تلخيص الذهبي] 1117 - على شرطهما

`Abdur rahman ibn Abi `Amratan-Najjari asked `Ubadah ibn saamit (radhiallahu `anhu) regarding witr so he answered " Witr is a beautiful (or good) matter. We performed it with the Prophet (sallalahu `alayhi wa sallam) and with the Muslimeen after him (sallalahu `alayhi wa sallam) and it is not wajib" 

[Ref: Mustadrak Hakim who said This is a saheeh hadeeth upon the conditions of the two shuyukh and they did not write this down and it has corroborating evidence. Dhahabi in his talkhees agreed to this - 1117]


3. This prayer is beloved to Allah (i.e. Allah - the exalted -loves this prayer)
It was narrated that Ali, may Allah (SWT) be pleased with him, said: "The Messenger of Allah (s.a.w) said: "O people of the Qur'an, pray witr, for Allah, the Mighty and Sublime, is Witr (One) and loves Al-Witr (the odd numbered).
[Ref: Sunan Al Nasai, Vol. 2 Book 10 hadith 1676]
[Ref: A similar narration is also found in Sunan Abu dawood 1416]
       Also
Narrated Abu Huraira: Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and Allah is witr (one) and loves 'the witr' (i.e., odd numbers).
[Ref: Sahih Al Bukhari, Vol. 8, Book no. 75, Hadith 419]

THE TIMINGS OF PRAYING THE WITR :


The Isha'a witr can be prayed at anytime after the Isha'a salah until the dawn (Fajr) breaks but it is because of the evidences :
The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allaah has enjoined it for you during the time between ‘Isha’ prayer until dawn begins.”
[Ref: Narrated by al-Tirmidhi, 425]
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is better.”
[Ref:  Narrated by Muslim, 755 ]
It was narrated that Aishah said: "The Messenger of Allah (s.a.w) prayed witr at the beginning (of the night) and at the end, and in the middle. And toward the end of his life, he settled on performing witr at the end of the night.
[Ref: Sunan Al Nasai, Vol. 2, Book no. 10]


 HOW MANY RAK'AT WITR CAN WE PRAY ? :


1. أَخْبَرَنَا عَمْرُو بْنُ عُثْمَانَ، قَالَ حَدَّثَنَا بَقِيَّةُ، قَالَ حَدَّثَنِي ضُبَارَةُ بْنُ أَبِي السَّلِيلِ، قَالَ حَدَّثَنِي دُوَيْدُ بْنُ نَافِعٍ، قَالَ أَخْبَرَنِي ابْنُ شِهَابٍ، قَالَ حَدَّثَنِي عَطَاءُ بْنُ يَزِيدَ، عَنْ أَبِي أَيُّوبَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ الْوِتْرُ حَقٌّ فَمَنْ شَاءَ أَوْتَرَ بِسَبْعٍ وَمَنْ شَاءَ أَوْتَرَ بِخَمْسٍ وَمَنْ شَاءَ أَوْتَرَ بِثَلاَثٍ وَمَنْ شَاءَ أَوْتَرَ بِوَاحِدَةٍ ‏"‏ ‏.‏


Duwaid bin Nafi' said: " Ibn Shihab informed me, saying: 'Ata bin Yazid narrated to me from Abu Ayyub: That the Prophet (s.a.w ) said: 'Witr is a duty, and whoever wants to pray witr with seven (rak'ahs), let him do so; whoever wants to pray witr with five, let him do so, whoever wants to pray witr with three, let him do so; and whoever wants to pray witr with one, let him do so.'

[Ref: Sunan Al Nasai, Vol. 2, Book 10, Hadith 1711]


2. أَخْبَرَنَا الْعَبَّاسُ بْنُ الْوَلِيدِ بْنِ مَزِيدٍ، قَالَ أَخْبَرَنِي أَبِي قَالَ، حَدَّثَنَا الأَوْزَاعِيُّ، قَالَ حَدَّثَنِي الزُّهْرِيُّ، قَالَ حَدَّثَنَا عَطَاءُ بْنُ يَزِيدَ، عَنْ أَبِي أَيُّوبَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ الْوِتْرُ حَقٌّ فَمَنْ شَاءَ أَوْتَرَ بِخَمْسٍ وَمَنْ شَاءَ أَوْتَرَ بِثَلاَثٍ وَمَنْ شَاءَ أَوْتَرَ بِوَاحِدَةٍ ‏"‏ ‏.



Al-Awza'I said: "Az-Zuhri narrated to me, he said: 'Ata bin Yazid, from Abu Ayyub: The Messenger of Allah (s.a.w) said: 'Witr is a duty, and whoever wants to pray witr with seven (rak'ahs), let him do so; whoever wants to pray witr with five, let him do so, whoever wants to pray witr with three, let him do so; and whoever wants to pray witr with one, let him do so.'"

[Ref: Sunan Al Nasai, Vol. 2, Book 10, Hadith 1712]

From other Ahadith we learn that along with the above mentioned, Prophet (s.a.w) also prayed 9 Rak'ah witr and they will be discussed below. 


 THE DIFFERENT METHODS OF PRAYING WITR AS PER THE SUNNAH :


Rasool (s.a.w) prayed Witr in different styles and in different no. of raka'ats. to summarize, witr can be prayed as "One raka'ah" or as "three raka'ah" or as "five raka'ah" or as "seven raka'ah" or as "nine raka'ah" or as "eleven rakah". The methods for each are discussed below : 


ONE RAK'AT WITR :

1. أَخْبَرَنَا مُحَمَّدُ بْنُ مَنْصُورٍ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ أَبِي لَبِيدٍ، عَنْ أَبِي سَلَمَةَ، عَنِ ابْنِ عُمَرَ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم عَلَى الْمِنْبَرِ يُسْأَلُ عَنْ صَلاَةِ اللَّيْلِ فَقَالَ ‏ "‏ مَثْنَى مَثْنَى فَإِذَا خِفْتَ الصُّبْحَ فَأَوْتِرْ بِرَكْعَةٍ ‏"‏ ‏.‏


It was narrated that Ibn Umar said: "I heard the Messenger of Allah (s.a.w) on the minbar, when he was asked about prayers at night, say: "Two by two, then if you fear that dawn will come, pray witr with one rak'ah.'" (Sahih)

[Ref: Al Nasai, Vol. 2, Book 10, Hadith 1670]


2أَخْبَرَنَا مُحَمَّدُ بْنُ سَلَمَةَ، قَالَ أَنْبَأَنَا ابْنُ الْقَاسِمِ، عَنْ مَالِكٍ، قَالَ حَدَّثَنِي مَخْرَمَةُ بْنُ سُلَيْمَانَ، عَنْ كُرَيْبٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ، أَخْبَرَهُ أَنَّهُ، بَاتَ عِنْدَ مَيْمُونَةَ أُمِّ الْمُؤْمِنِينَ - وَهِيَ خَالَتُهُ - فَاضْطَجَعَ فِي عَرْضِ الْوِسَادَةِ وَاضْطَجَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَهْلُهُ فِي طُولِهَا فَنَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم حَتَّى إِذَا انْتَصَفَ اللَّيْلُ أَوْ قَبْلَهُ قَلِيلاً أَوْ بَعْدَهُ قَلِيلاً اسْتَيْقَظَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَجَلَسَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ بِيَدِهِ ثُمَّ قَرَأَ الْعَشْرَ الآيَاتِ الْخَوَاتِيمَ مِنْ سُورَةِ آلِ عِمْرَانَ ثُمَّ قَامَ إِلَى شَنٍّ مُعَلَّقَةٍ فَتَوَضَّأَ مِنْهَا فَأَحْسَنَ وُضُوءَهُ ثُمَّ قَامَ يُصَلِّي قَالَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَقُمْتُ فَصَنَعْتُ مِثْلَ مَا صَنَعَ ثُمَّ ذَهَبْتُ فَقُمْتُ إِلَى جَنْبِهِ فَوَضَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدَهُ الْيُمْنَى عَلَى رَأْسِي وَأَخَذَ بِأُذُنِي الْيُمْنَى يَفْتِلُهَا فَصَلَّى رَكْعَتَيْنِ ثُمَّ رَكْعَتَيْنِ ثُمَّ رَكْعَتَيْنِ ثُمَّ رَكْعَتَيْنِ ثُمَّ رَكْعَتَيْنِ ثُمَّ رَكْعَتَيْنِ ثُمَّ أَوْتَرَ ثُمَّ اضْطَجَعَ حَتَّى جَاءَهُ الْمُؤَذِّنُ فَصَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ


It was narrated from Kuraib that 'Abdullah bin 'Abbas told him: He slept at the house of Maimunah the wife of the Prophet (s.a.w), who was his maternal aunt. He said: "I laid down across the mattress an the Messenger of Allah (s.a.w) and his wife lay along it. The Prophet (s.a.w) slept until midnight, or a little before or a little after. The Prophet (s.a.w) woke up and began to rub the sleep from his face with his hand. Then he recited the last ten verses of Surah Al Imran. Then he got up and went to a water skin that was hanging up and performed wudu from it, and he performed wudu well, then he stood up and prayed." Abdullah bin 'Abbas said: "I stood up and did what he had done, then I went and stood beside him. The Messenger of Allah (s.a.w) put his right hand on my neck, and took old of my right hand and tweaked it. Then he prayed two rak'ahs, then two rak'ahs, then two rak'ahs, then two rak'ahs, then two rak'ahs, then two rak'ahs, then he prayed witr (one rakat ) .Then he lay down until the Mu'adhdhin came to him and he prayed two brief rak'ahs." 

[Ref:  Sunan Al Nasai, Vol. 2, Book 10, Hadith 1621]



Saa'd bin Abee Waqqas radhiyallahu anhu prayed one rakah witr (Saheeh Bukharee 6356;its chain is Saheeh)

Muawiyah bin Abee Sufyan radhiyallahu anhu offered one rakah after Isha'a prayers. (Saheeh Bukhari:3764;its chain is Saheeh)

Uthmaan radhiyallahu anhu offered one rakah Witr and said: "This is my Witr".(as-Sunan al-Kubraa by al-Bayhaqee 3/25;its chain is Hassan)



Ibn Hajar said:

“It is authentically reported that a number of the Companions prayed one rak’ah for witr, without praying any nafl prior to it. It is recorded in Muhammad Ibn Nasr’s book and others, with an authentic isnaad from As-Saa’ib Ibn Yazeed, that ‘Uthmaan recited Quraan one night in just one rak’ah; and he did not pray anything else.

We will also cite in the chapter of Al-Maghaazee the report of ‘Abdullaah Ibn Tha’labah that Sa’d prayed one rak’ah for witr, and in al-Manaaqib the report that Mu’aawiyah prayed one rak’ah for witr, which was approved by Ibn ‘Abbaas.”

[Fath Al-Baaree]



Hence the above ahadeeth teach us that praying witr as one rak'ah alone is fine . You can either pray one rak'ah after your Isha' fardh salah, or you can pray as many nafils (2 by 2 ) as u want before the one rak'ah witr :). 

THREE RAK'AT WITR :

Rasool (s.a.w) used to pray 3 rak'ah witr by 2 methods. One of which wherein he prayed 3 rak'ah back to back (continuously) without sitting (for tashahud) in between except in the last (3rd) rak'ah. 

The second method reported is where he would pray 3 rak'ah as 2+1. Meaning, he prayed 2 rak'ah, then said the tasleem and ended the 2 rak'ah prayer and then he prayed one rak'ah witr separately (thus making it a total of 3 rak'ah witr)


METHOD 1 : PRAYING 3 RAK'AH CONTINUOUSLY WITH 1 TASHAHUD ONLY (In other words, praying 3 rak'ah & sitting only in the last rak'ah)



1. أَخْبَرَنَا يَحْيَى بْنُ مُوسَى، قَالَ: أَنْبَأَنَا عَبْدُ الْعَزِيزِ بْنُ خَالِدٍ، قَالَ: حَدَّثَنَا سَعِيدُ بْنُ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، عَنْ عَزْرَةَ، عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَى، عَنْ أَبِيهِ، عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الْوِتْرِ بِسَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى، وَفِي الرَّكْعَةِ الثَّانِيَةِ بِقُلْ يَا أَيُّهَا الْكَافِرُونَ، وَفِي الثَّالِثَةِ بِقُلْ هُوَ اللَّهُ أَحَدٌ، وَلَا يُسَلِّمُ إِلَّا فِي آخِرِهِنَّ، وَيَقُولُ ـ يَعْنِي بَعْدَ التَّسْلِيمِ ـ: «سُبْحَانَ الْمَلِكِ الْقُدُّوسِ»، ثَلَاثًا

Narrated on the authority of Ubayy ibn Ka’b who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite in Witr Sabbih isma rabbika al-‘a’la (“Glorify the name of your Lord, the Most High” – Soorat al-A’la 87), Qul yaa ayyuha’l-kaafiroon (“Say: O disbeliever…” – Soorat al-Kaafiroon 109) and Qul Huwa Allaahu ahad (“Say: He is Allaah, the One” – Soorat al-Ikhlaas 112) and he did not say tasleem except in the last raka’ah and after tasleem he (s.a.w) said "Subhanal malikil Quddoosee" thrice. 

[Ref : sunan nisaai, book :qiyam ul layl wa ta'too an nahar , hadith no. 1701, or vol. 2 book 10 ]


2.  أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنبأ أَبُو نَصْرٍ أَحْمَدُ بْنُ سَهْلٍ الْفَقِيهُ بِبُخَارَى، ثنا صَالِحُ بْنُ مُحَمَّدِ بْنِ حَبِيبٍ الْحَافِظُ، ثنا شَيْبَانُ بْنُ أَبِي شَيْبَةَ، ثنا أَبَانُ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ بْنِ أَوْفَى، عَنْ سَعْدِ بْنِ هِشَامٍ، عَنْ عَائِشَةَ قَالَتْ: " كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُوتِرُ بِثَلَاثٍ لَا يَقْعُدُ إِلَّا فِي آخِرِهِنَّ "

Saeed ibn hisham (r.a) on the authority of Ayesha (r.a) said “ prophet (s.a.w) prayed 3 raka’t witr and did not sit (for tashahud) except in the last raka’at

[Ref: sunan al bayhaqi kubra, Book Main title : kitabus salaah, Subtitle :  jamaa'a al abwaab salah al ta'atoo, wa qiyaam shahar ramadan ,hadith no. 4803  v3 pg 41]

3.  أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو قَالَا: ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا يَحْيَى بْنُ أَبِي طَالِبٍ، أنبأ عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ، ثنا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ بْنِ أَوْفَى، عَنْ سَعْدِ بْنِ هِشَامٍ، عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّهَا قَالَتْ: " كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يُسَلِّمُ فِي رَكْعَتَيِ الْوِتْرِ " كَذَا رَوَاهُ عَبْدُ الْوَهَّابِ عَنْ سَعِيدِ بْنِ أَبِي عُرْوَةَ، وَقَالَ أَبَانُ عَنْ قَتَادَةَ: يُوتِرُ بِثَلَاثٍ لَا يَقْعُدُ إِلَّا فِي آخِرِهِن

Qatada (r.h) said  “He used to pray Witr with three rak'ahs and he did not sit except in the last (rakah) of them.”

[Ref: Sunan Al Bayhaqi hadith no. 4814 , pg 45 v3]


4. وَرُوِيَ عَنْ عَطَاءٍ، أَنَّهُ كَانَ يُوتِرُ بِثَلَاثٍ  «لَا يَجْلِسُ فِيهِنَّ وَلَا يَتَشَهَّدُ إِلَّا فِي آخِرِهِنَّ»



Narrated by Ata' (r.h) that prophet (s.a.w) did not sit in BETWEEN and did not do tashahud except in the last rakah



[Ref: Sunan Al sagheer – by Imam al bayhaqi – vol. 1 page 281 , hadith no. 777]


5. Aisha narrated: "The Prophet used to read three witr and he would not sit except in the last rak'ah" 

[Ref: Mustadrak al-Haakim: 1/304]


[Ref: Aynee al-Hanafi said: "This hadeeth is Saheeh according to the conditions of Shaikhain" (Umdat ul-Qaari: 4/203)]

Another Hadeeth states that “He (s.a.w) would not say the 2 tasleems in 3 rak’ahs”

[Sunan Nasaa’ee (3/234), Daarqutnee no.175, Tahaawee no.1/280, Haakim 1/304, Baihaaqee 3/31 the chain is authentic)

Hence the Above ahadith teach us that if we want to pray 3 rak'ah witr, then one method of praying it is - wherein we pray 3 rak'ah back to back (one after the another) and sit (for tashahud) only in the last (3rd) rak'ah of our witr salah. 



METHOD 2 : PRAYING 3 RAK'AH WITR BY SAYING THE TASLEEM AFTER 2 RAK'AH AND THEN PRAYING 1 RAK'AH ON ITS OWN



5. أَخْبَرَنَا الْحَسَنُ بْنُ سُفْيَانَ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ، قَالَ: حَدَّثَنَا عَتَّابُ بْنُ زِيَادٍ، قَالَ: حَدَّثَنَا أَبُو حَمْزَةَ، عَنْ إِبْرَاهِيمَ الصَّائِغِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَفْصِلُ بَيْنَ الشَّفْعِ وَالْوِتْرِ بِتَسْلِيمٍ يُسْمِعُنَاهُ».


Narrated by Ibn  umar (r.a) that he said “rasool (s.a.w) used to separate the two rak'ahs from the single rak'ah with a tasleem”


[Ref: sahih ibn hibban , book : bab al witr haidth no. 2435 and Ibn Hajar said in al-Fath (2/482): its isnaad is qawiy aka strong]

Another hadeeth states: “The Messenger of Allaah (Sallallahu Alayhee Was-Sallam) would say Salaam in between he second and third rak’ah which we would hear.” [
Saheeh Ibn Hibbaan (6/191 no.2435)]

Abdullah bin Umar radhiyallahu anhu offered tasleem after two rakahs and said:"Bring my she-camel" and then he got up and offered one rakah.

(Musannaf ibn Abee Shaybah 2/292 h.6806;its chin is Saheeh)


Also see Saheeh Bukharee(601) & Saheeh Ibn Hibban (al-Ihsaan 4/70 h.2426)


Imam Tirmidhee said that (Imam) Maalik, Shafi'ee, Ahmed bin Hanbal and Ishaaq bin Rahawiyyah that one should say tasleem after two rakahs and offer one rakah after that. (Sunan at-Tirmidhee:461)


Khaleel Ahmed Saharanpuree Deobandi said:


"Witr being a single rakah is present in the Saheeh ahadeeth. And Abdullah bin Umar radhiyallahu anhu and Ibn Abbas and other Sahabahs offering it. Also Maalik, Shafi'ee, Ahmed rahimahumullah's madhhab being the same and still the objection of the author on this issue is actually an objection on these men. Say!What is the position of the Eemaan?"

(Baraheen Qaati'ah p.7)


For details, see Sheikh Abu Umar Abdul Azeez Nooristanee's (hafizahullah) book in Urdu, entitled:'ad-Daleel al-Waazeh Alaa An al-Itaar Barkatah Waahidat Mustaqbilat Shar'iat ar-Rasool an-Naaseh sallallahu alayhi wa sallam'

This means that , rasool (s.a.w) while praying a three raka'at witr would pray 2 raka'h and then one rak'ah seperately. This was also the amal (action) followed by the sahaaba at times.  Hence we can also pray 3 witr according to any of the above 2 methods.


FIVE (5) RAK'AT WITR :


1. أَخْبَرَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ أَنْبَأَنَا عَبْدُ الرَّحْمَنِ، عَنْ سُفْيَانَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يُوتِرُ بِخَمْسٍ وَلاَ يَجْلِسُ إِلاَّ فِي آخِرِهِنَّ ‏.


Hisham bin Urwah narrated from his father, from Aishah, that: The Prophet (s.a.w) used to pray witr with five and he did not sit except in the last (rak'ah) of them. 


[Ref: Sunan Nasai, Vol. 2, Book 10, Hadith 1718] 


2. وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَأَبُو كُرَيْبٍ قَالاَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، ح وَحَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُصَلِّي مِنَ اللَّيْلِ ثَلاَثَ عَشْرَةَ رَكْعَةً يُوتِرُ مِنْ ذَلِكَ بِخَمْسٍ لاَ يَجْلِسُ فِي شَىْءٍ إِلاَّ فِي آخِرِهَا ‏.


A'isha reported: The Messenger of Allah (may peace be upon him) used to observe thirteen rak'ahs of the night prayer. Five out of them consisted of Witr, and he did not sit in any thing (any rak'ah) , but at the end (last raka'ah)



[Ref: Sahih Muslim : English reference: Book 4, Hadith 1604, Arabic reference: Book 7, Hadith 1754] 


3. أَخْبَرَنَا يَحْيَى بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ يَحْيَى، أنا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يَعْقُوبَ الْحَافِظُ، نا مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ، أنا جَعْفَرُ بْنُ عَوْنٍ، أنا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ،: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَتْ صَلَاتُهُ مِنَ اللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةً، يُوتِرُ بِخَمْسٍ وَلَا يُسَلِّمُ فِي شَيْءٍ مِنَ الْخَمْسِ حَتَّى يَجْلِسَ فِي الْآخِرَةِ وَيُسَلِّمَ»

Narrated by Aish'a (r.a) : The messenger of Allah (s.a.w) prayed thirteen rak'ahs of the night prayer. Five out of them consisted of Witr and he did not say the tasleem in any of the five rak'ahs until he sat in the last rak'ah and did the tasleem 

[Ref: Sunan al bayhaiqi sagira , book : salah , hadith no. 774]


4.  أَخْبَرَنَا الْحَسَنُ بْنُ سُفْيَانَ، قَالَ: حَدَّثَنَا عُمَرُ بْنُ مُوسَى الْحَادِي، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، وَحَمَّادُ بْنُ زَيْدٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، «أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُوتِرُ بِخَمْسِ رَكَعَاتٍ لَا يَقْعُدُ إِلَّا فِي آخِرِهِنَّ».

Narrated by Aisha (r.a) that the messenger of Allah (s.a.w) prayed five rak'ah witr and he did not sit except in the last rak'ah 


[Ref : Sahih ibn Hibban – vol. 6 page 194 hadith no.2439]



NINE (9) & SEVEN (7) RAK'AT WITR :


1. أَخْبَرَنَا زَكَرِيَّا بْنُ يَحْيَى، قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ بْنِ أَوْفَى، عَنْ سَعْدِ بْنِ هِشَامٍ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَوْتَرَ بِتِسْعِ رَكَعَاتٍ لَمْ يَقْعُدْ إِلاَّ فِي الثَّامِنَةِ فَيَحْمَدُ اللَّهَ وَيَذْكُرُهُ وَيَدْعُو ثُمَّ يَنْهَضُ وَلاَ يُسَلِّمُ ثُمَّ يُصَلِّي التَّاسِعَةَ فَيَجْلِسُ فَيَذْكُرُ اللَّهَ عَزَّ وَجَلَّ وَيَدْعُو ثُمَّ يُسَلِّمُ تَسْلِيمَةً يُسْمِعُنَا ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَهُوَ جَالِسٌ فَلَمَّا كَبِرَ وَضَعُفَ أَوْتَرَ بِسَبْعِ رَكَعَاتٍ لاَ يَقْعُدُ إِلاَّ فِي السَّادِسَةِ ثُمَّ يَنْهَضُ وَلاَ يُسَلِّمُ فَيُصَلِّي السَّابِعَةَ ثُمَّ يُسَلِّمُ تَسْلِيمَةً ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَهُوَ جَالِسٌ ‏.‏

Mu'adh bin Hisham said: "My father narrated to me, from Qatadah, from Zurarah bin Awfa, from Sa'd bin Hisham, that Aishah said: 'When the Messenger of Allah (s.a.w) prayed witr with nine rak'ahs, he did not sit until (except in) the eighth rak'ah. Then he would praise Allah (SWT) and remember Him and supplicate, then he would get up and he wouldn't say the taslim, then he prayed the ninth, then he sat and remembered Allah (SWT) and supplicated. Then he said a taslim that we could hear. Then he prayed two rak'ahs sitting down. When he grew older and weaker, he prayed witr with seven rak'ahs and did not sit except in the sixth. Then he got up and did not say the taslim, and prayed the seventh, then he said the taslim, then he prayed two rak'ahs sitting down.'"

[Ref: Sunan Al Nasai English reference: Vol. 2, Book 10, Hadith 1720, Arabic reference: Book 20, Hadith 1730]


2. أَخْبَرَنَا زَكَرِيَّا بْنُ يَحْيَى، قَالَ حَدَّثَنَا إِسْحَاقُ، قَالَ أَنْبَأَنَا عَبْدُ الرَّزَّاقِ، قَالَ حَدَّثَنَا مَعْمَرٌ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ بْنِ أَوْفَى، أَنَّ سَعْدَ بْنَ هِشَامِ بْنِ عَامِرٍ، لَمَّا أَنْ قَدِمَ، عَلَيْنَا أَخْبَرَنَا أَنَّهُ، أَتَى ابْنَ عَبَّاسٍ فَسَأَلَهُ عَنْ وَتْرِ، رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ أَلاَ أَدُلُّكَ أَوْ أَلاَ أُنَبِّئُكَ بِأَعْلَمِ أَهْلِ الأَرْضِ بِوَتْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ قُلْتُ مَنْ قَالَ عَائِشَةُ ‏.‏ فَأَتَيْنَاهَا فَسَلَّمْنَا عَلَيْهَا وَدَخَلْنَا فَسَأَلْنَاهَا فَقُلْتُ أَنْبِئِينِي عَنْ وِتْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ قَالَتْ كُنَّا نُعِدُّ لَهُ سِوَاكَهُ وَطَهُورَهُ فَيَبْعَثُهُ اللَّهُ عَزَّ وَجَلَّ مَا شَاءَ أَنْ يَبْعَثَهُ مِنَ اللَّيْلِ فَيَتَسَوَّكُ وَيَتَوَضَّأُ ثُمَّ يُصَلِّي تِسْعَ رَكَعَاتٍ وَلاَ يَقْعُدُ فِيهِنَّ إِلاَّ فِي الثَّامِنَةِ فَيَحْمَدُ اللَّهَ وَيَذْكُرُهُ وَيَدْعُو ثُمَّ يَنْهَضُ وَلاَ يُسَلِّمُ ثُمَّ يُصَلِّي التَّاسِعَةَ فَيَجْلِسُ فَيَحْمَدُ اللَّهَ وَيَذْكُرُهُ وَيَدْعُو ثُمَّ يُسَلِّمُ تَسْلِيمًا يُسْمِعُنَا ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَهُوَ جَالِسٌ فَتِلْكَ إِحْدَى عَشْرَةَ رَكْعَةً يَا بُنَىَّ فَلَمَّا أَسَنَّ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَخَذَ اللَّحْمَ أَوْتَرَ بِسَبْعٍ ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَهُوَ جَالِسٌ بَعْدَ مَا يُسَلِّمُ فَتِلْكَ تِسْعًا أَىْ بُنَىَّ وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا صَلَّى صَلاَةً أَحَبَّ أَنْ يُدَاوِمَ عَلَيْهَا ‏.

It was narrated from Zurarah bin Awfa: "When Sa'd bin Hisham bin Amir came to visit us, he told us that he came to Ibn Abbas and asked him about the witr of the Messenger of Allah (s.a.w). He said: 'Shall I not tell you of the most knowledgeable person on Earth about the witr of the Messenger of Allah (s.a.w)?' I said: 'Who?' He said: 'Aishah.' So we went to her and greeted her with Salam and entered and asked her. I said: 'Tell me about the witr of the Messenger of Allah (s.a.w).' She said: 'We used to prepare for him his siwak and water for wudu, then Allah (SWT) would wake him when He willed to wake him at night. He would clean his teeth and perform wudu, then he would pray nine rak'ahs, during which he would not sit until the eighth. Then he would praise Allah (SWT) and remember Him and supplicate, then he would get up and not say the taslim. Then he would pray the ninth, then sit and praise Allah (SWT) and remember Him and supplicate, then he would say a taslim that we could hear. Then he prayed two rak'ahs sitting, and that was eleven rak'ahs, O my son. When the Messenger of Allah (s.a.w) grew older and put on weight, he prayed witr with seven, then he prayed two rak'ahs sitting after saying the taslim, and that was nine, O my son. And when the Messenger of Allah (s.a.w) offered a prayer, he liked to persist in offering it.'" (Sahih)

[Ref: Sunan Al Nasai : English reference: Vol. 2, Book 10, Hadith 1722, Arabic reference: Book 20, Hadith 1732]

CAN WE PRAY NAFIL PRAYERS AFTER PRAYING WITR? 
A) It was narrated that ‘Abd-Allaah ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Make the last of your prayer at night Witr.”

[Ref: Bukhaari, 998; Muslim, 749]
B) Aisha (r.a) said "When the Messenger of Allah (s.a.w) grew older and put on weight, he prayed witr with seven, then he prayed two rak'ahs sitting after saying the taslim, and that was nine"
[Ref: Sunan Al Nasai : English reference: Vol. 2, Book 10, Hadith 1722, Arabic reference: Book 20, Hadith 1732]
C) Umm Salamah narrated:"The Prophet would pray two Rak'ah after Al-Witr."
[Ref: Sunan Al Tirmidhi Vol. 1 Book 3 Hadith 471]
 

Shaykh Al-Albani said in his book, Qiyam Ramadan:

One may offer two rak'ah voluntary prayer after witr prayer because they are affirmed by the action of the Prophet. Rather, he commanded his Ummah with it, saying:

آن هذا السفر جهد و ثقل، فإذا أوتر أحدكم فليركع ركعتين، فان استيقظ و الا كانت له

"This journey is strenuous and exhausting. If you pray witr, offer two rak'ah afterwards if you wake up, otherwise they will be written for you"
[Ref: Reported by Ibn Khuzaimah in his Saheeh, ad-Daarimi and others, it is verified in as-Saheeha)]

 Regarding the hadith in which the Prophet (sallAllaahu 'alayhi wa sallam) said:

اجعلوا آخر صلاتكم بالليل وترا

"Make your last prayer of the night Witr." (Muslim)
The command in this hadith serves as an option and not an obligation.
The Sunnah is to recite Surah Zalzalah and Surah Al-Kafiroon in these two rak'ahs


Reconciling the above hadiths, scholars said :

Ibn Hazm said in al-Muhalla, 2/92, 93:

Witr at the end of the night is better, but whoever prays Witr at the beginning of the night, that is fine. It is permissible to pray (nafil or etc) after Witr

Al-Nawawi said in al-Majmoo, 3/512: said :

From the hadith of Al Nasai and etc, we learn that since rasool (s.a.w) prayed 2 rak'ah after witr, hence we have the permission to pray after witr if we want. but it is better to make Witr as the last part of the night prayer.

CAN WE PRAY WITR TWICE IN ONE NIGHT? 

It was narrated that that Talq ibn ‘Ali said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “There should not be two Witrs in one night.” 

[Ref: Narrated by al-Tirmidhi, 470; al-Nasaa’i, 1679; Abu Dawood, 1439. Classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 7567 ]

RECITATION OF SURAH IN EVERY RAKAT (OF A WITR)

In Witr, we have to recite Suratul Fatiha + another surah (after al fatiha) in All the rak'ah and we may recite any surah that we like. However we have hadiths informing us the sunnah regarding what rasool (s.a.w) used to recite in a 3 rak'ah witr and those surah's were :

Narrated By Ubayy ibn Ka’b (r.a) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite in Witr Sabbih isma rabbika al-‘a’la (“Glorify the name of your Lord, the Most High” – Soorat al-A’la 87), Qul yaa ayyuha’l-kaafiroon (“Say: O disbeliever…” – Soorat al-Kaafiroon 109) and Qul Huwa Allaahu ahad (“Say: He is Allaah, the One” – Soorat al-Ikhlaas 112).

[Ref: Al-Nasaa’i (1729) and classed as saheeh by al-Albaani in Saheeh al-Nasaa’i] 

HOW IS THE DUA E QUNOOT TO BE RECITED AND ITS RULINGS? 

Please click on the below link to see the dua e qunoot and different rulings regarding it (like raising hands or not, before or after rukoo and etc) 


DUAS THAT RASOOL (S.A.W) USED TO SAY AFTER PRAYING THE WITR 

It was narrated from Ali bin Abi Talib that: The Prophet (P.B.U.H) used to say at the end of witr: Allahumma inni audhu bi ridaka min sakhatika wa bi mu’afatika min uqubatika, wa audhu bika minka la uhsi thana’an ‘alayka, anta kama athwart ala nafsik ( O Allah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. And I seek refuge in You from You; I cannot praise You enough; You are as You have praised Yourself.).”

[Ref: Sunan Nasai Vol. 2, Book 10, Hadith 1748]
[Ref: Sunan Abu Dawood Book #8, Hadith #1422]

Also it is reported that rasool (s.a.w) sometimes said " SUBHANAL MALIKIL QUDDUS (three times) 

[Ref: Sunan Al Nasaee, Vol. 2, Book 10, Hadith 1733,1734,1735,1737,1741 and 1742]

Hence the above described methods are how rasool (s.a.w) prayed witr and taught us to pray. we are supposed to follow rasool (s.a.w) for Allah says " Obey Allah and his messenger" and Also Allah says "Indeed in Muhammad is a good example for you to follow". 

The below section will refute all those claims which propagate the wrong method of praying witr. Those interested may proceed whereas those who are looking for the authentic way to pray witr as taught by rasool (s.a.w) may refer to the above details. 

SECTION B - REFUTE TO THE WEAK METHODS OF PRAYING ISHA'A WITR 


It is a wide misconception among Muslims that the 3 rak'at Isha'a witr is prayed with 2 sittings (i.e 2 tashahud) like Maghrib with the exception that we recite a surah after al fatiha in the third rak'ah of witr and the dua e qunoot. This method is absolutely wrong. They put forward certain lame excuses to support their wrong methodology of Ish'a witr but their reasoning and excuses are refuted below one by one. 

Before we begin the refute please note the below ahadith : 


It was proven that the Prophet (peace and blessings of Allaah be upon him) prayed Witr in different ways. He prayed one rak’ah, and three, and five, and seven, and nine. And he prayed three rak’ahs in two different ways, either continuously with one tashahhud, or saying salaam after two rak’ahs and praying one rak’ah and saying salaam after it but He (s.a.w) did not pray it like Maghrib, with two tashahhuds and one salaam.

Rather he forbade doing that, and said: 

، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم «لَا تُوتِرُوا بِثَلَاثٍ تَشَبَّهُوا بِصَلَاةِ الْمَغْرِبِ،

“Do not pray Witr with three rak’ahs like Maghrib.


[Ref: ” Narrated by al-Haakim, 1/403 or al mustadrak ala sahiheen al haakim , kitab al witr , hadith no.1137]

[Ref: Al-Bayhaqi, 3/31 or Sunan Al Bayhaqi hadith no. 4814 , pg 45 v3]

[Ref: Al-Daaraqutni, p. 172 or Sunan Al daraqutni, kitab ul witr hadith no. 1650 & 1651]

[Ref: Al-Haafiz ibn Hajar said in Fath al-Baari (4/301)]

[Ref: Its isnaad fulfils the conditions of the two Shaykhs (al-Bukhaari and Muslim) See also ‘Awn al-Ma’bood, commentary on hadeeth no. 1423]

[Ref: Salaat al-Taraaweeh by al-Albaani, p. 97.]

[Ref: refer to Qiyaam al-Layl no.125 of Marwazee, Ibn Hibbaan no.680, Daarqutnee 2/24, Tahaawee no.177, Haakim 1/304 who authenticated it and Dhahabee agreed and Baihaqee and Daarqutnee said the narrators are trustworthy Haafidh said all the narrators are trustworthy, A’raaqee said the chain is authentic]

Now the meaning of the above command of rasool (s.a.w) wherein he said "don't pray witr resembling Maghrib" is explained by the Muhadith mentioned above wherein they said that the meaning of the above hadith is that one should not pray 3 rak'ah witr with 2 tashahud , rather one should pray 3 rak'ah witr as explained in the hadith (mentioned above in this doc). 

commentary of the above hadeeth in Sharh Sunan Abi dawood, KItab 'Awn al Ma'abood Vol. 4 page 209 & 210 says :


وَحَدِيثِ النَّهْيِ عَنِ التَّشْبِيهِ بِصَلَاةِ الْمَغْرِبِ أَنْ يُحْمَلَ    النَّهْيُ عَلَى صَلَاةِ الثَّلَاثِ بِتَشَهُّدَيْنِ
وَقَدْ فَعَلَهُ السَّلَفُ أَيْضًا فَرَوَى مُحَمَّدُ بْنُ نَصْرٍ مِنْ طَرِيقِ الْحَسَنِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ يَنْهَضُ فِي الثَّالِثَةِ مِنَ الْوِتْرِ بِالتَّكْبِيرِ يَعْنِي إِذَا قَامَ مِنْ سُجُودِهِ الرَّكْعَةَ الثَّانِيَةَ قَامَ مُكَبِّرًا مِنْ غَيْرِ جُلُوسٍ لِلتَّشَهُّد

Rough Translation : And this hadith (shows that it is) forbidden to resemble the (Ish'a witr by praying it like the) Maghrib prayer of three rak'ah with 2 tashahud and this (ruling of not resembling the maghrib prayer) has been followed by the salaf (righteous predecessors) as well. And the narration of Muhammad Ibn nasr on the authority of hassan narrates that Umar ibn khattab (r.a) commenced the three rak'ah prayer of Witr with takbeer. Meaning (when) he arose (got up) from the sujood of the second rak'ah he (got up) saying the takbeer without sitting for the tashahud (in the second rak'ah)

Note : A similar narration of Umar (r.a) is also found in Mustadrak Hakim Vol 1 pg 304

Further he comments stating more narration chains which support the above said : 

وَمِنْ طَرِيقِ الْمِسْوَرِ بْنِ مَخْرَمَةَ أَنَّ عُمَرَ أَوْتَرَ بِثَلَاثٍ لَمْ يُسَلِّمْ إِلَّا فِي آخِرِهِنَّ ومن طريق عبد الله بن طاووس عَنْ أَبِيهِ أَنَّهُ كَانَ يُوتِرُ بِثَلَاثٍ لَا يَقْعُدُ بَيْنَهُنَّ وَمَنْ طَرِيقِ قَيْسِ بْنِ سَعْدِ بْنِ عَطَاءٍ وَحَمَّادِ بْنِ زَيْدٍ عَنْ أَيُّوبَ مثله

Shaikh Albani quotes the same ruling (as mentioned above) of Ibn Hajar (r.h) in his (Albani's) book salaatal Taraweeh page 112 saying 

الجمع بينهما بأن يحمل النهي عن صلاة الثلاث بتشهين لأنه في هذه الصورة يبه صلاة المغرب وأما إذا لم يقعد إلا في آخها فلا مشابهة ذكر هذا المعنى الحافظ ابن حجر في " الفتح 


And this (above) saying is what the muhadiths are agreed upon and the scholars are of the view that it is forbidden to pray 3 rak'ah witr with 2 tashahud resembling maghrib. 

MISCONCEPTION # 1 : 

Sayyidatuna Aaisha (Radhiallaahu Anha) reports from Rasulullah (Sallallaahu Alayhi Wasallam) – as part of a lengthy Hadith – that he also said, ‘After every two Rakaats, there is ‘Attahiyyaat’.’ (Sahih Muslim). This Hadith is general and includes all salawaat as well as the Witr. (I’elaa-us-sunan vol.6 pg.51)

REFUTE : The complete ref of this hadith in Sahih Muslim is : Book no. 4 hadith no. 1005 and a similar hadith is in Sunan Abu dawood , Vol. 1 hadith no. 780 with the word "attahiyat" and another hadith from Tirmidhi, hadith no. 351 which doesn't say attahiyat but says "tashahud". 

The Hadeeth of sahih Muslim and Abu dawood is right {and Tirmidhi is weak, see : silsillah aahadeeth daeef wa mawdoo. vol.14 pg.107-115 hadith no.6546} but it is a general ruling applying to general cases of salah. The reason that it is a general ruling and does not apply to Witr salah is because the same narrator (aisha r.a) also narrated that rasool (s.a.w) didn't sit for tashahud or attahiyat in 3 rak'ah witr, 5 rakah and etc (as enlisted in section A above). To explain this with proofs : According to usool e hadith it is obvious that khaas (special) rulings overtake 'aam (general) ruling. This will be explained with an example below : 


Hadith # 1 : Prophet (peace and blessings of Allaah be upon him) said: “The earth has been made a place of prayer and a means of purification for me, so wherever a man is when the time for prayer comes, let him pray.” 

[Ref: Narrated by al-Bukhaari, al-Tayammum, 323, Fiq us Sunnah Vol 2. page 67) 

Hadith # 2 : Prophet (peace and blessings of Allaah be upon him) said: “All the earth is a mosque except for graveyards and bathrooms.”

[Ref: Narrated by al-Tirmidhi, al-Salaah, 291; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, 262, Also reported by Ahmad, Ibn Majah, Abu dawood]

  • Hadith # 1 shows that rasool (s.a.w) generalized the entire earth area as a carpet to pray on, however in Hadith # 2 we learn that rasool (s.a.w) excluded certain area from the total earth space , i.e. he gave a specific ruling that entire earth can be prayed on except graveyards and bathrooms. this specific (khaas) command of rasool (s.a.w) overtakes the general ('aam) command of hadith # 1 and after knowing hadeeth # 2 no sane person would insists on praying in bathrooms or graveyards just because he has read hadith # 1. Hence this small example shows how a specific ruling overtakes or replaces a general ruling in specific actions of Ibadah (Witr, etc)
  • The above explained, leaves no degree of doubt in understanding that indeed after every 2 rak'ah there is an attahiyat but rasool (s.a.w) exempted or excused this ruling when he prayed Ish'a witr of 3 rak'ah (or more) as mentioned in the above section. It is not only recommended but obligatory to follow Islam the way rasool (s.a.w) taught. in every action , be it small or big, short or long, it is mandatory for a Muslim to first look at how rasool (s.a.w) performed that action and thus before praying the witr, a Muslim must look at how rasool (s.a.w) prayed his witr. We have crystal clear specific rulings showing how he prayed the witr - rak'ah by rak'ah, step by step therefore we shouldn't follow any other opinion, method or understanding. One shouldn't argue or fight over a general ruling hadeeth when we have sahih narrations showing the special (khaas) method (ruling) in special or distinguished cases of Ibadah and etc.
  • We also have the warning from rasool (s.a.w) not to pray Witr like the Maghrib Salah and as shown above in reference to the proofs enlisted in Section A both showing how rasool (s.a.w) prayed and how the muhaditheen and scholars agreed that Ish'a witr should not resemble the Maghrib salah in terms of sitting. 

MISCONCEPTION # 2 : 

Sayyiduna Abdullah ibn Mas’ood (Radhiallaahu Anhu) is reported to have said, ‘Witr is 3 Rakaats like the Witr of the day, i.e. the Salaat of Maghrib.’ (Tahaawi vol.1 pg.206). Muhaddith Nimawi (RA) has declared this narration as Sahih (authentic). (Aathaarus-sunan pg.204). This narration also proves that just as one sits after the first 2 Rakaats in Maghrib Salaat, similarly, one should do so in the Witr Salaat. (I’elaa-us-sunan vol.6 pg.43-44)

REFUTE :  The hadith mentioned in the above reference has been taken originally from Muhadith ud Dunya - Imam al Darqutni in his book Sunan Al Daraqutni - Kitab Al Witr - hadith no. 1653 which says :

عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ , قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:  «وِتْرُ اللَّيْلِ ثَلَاثٌ كَوِتْرِ النَّهَارِ صَلَاةُ الْمَغْرِبِ»

Abdullah Ibn Masood (r.a) narrates that Rasool (s.a.w) said " the night witr of 3 rak'ah is like the witr of the day i.e Salatul Maghrib. 

Tehkeeq of this narration :
  • يَحْيَى بْنُ زَكَرِيَّا هَذَا يُقَالُ لَهُ: ابْنُ أَبِي الْحَوَاجِبِ ضَعِيفٌ , وَلَمْ يَرْوِهِ عَنِ الْأَعْمَشِ مَرْفُوعًا غَيْرُهُ

>> The narration of Abdullah Ibn Ma’asood (r.a) recorded in Tahawi vol . page 206, has been strongly weakened by Imam Al Daraqutni in his book Rijaalul Hadith wa ‘ilalhu vol. 2 page no. 705, raawi no. 3830 where he has said that in this narration of Abdullah Ibn Ma’asood there’s a narrator by the name Yahya Bin Zakariya who is also called as Ibn Abi Hawajib and he is Dae’ef.(see the arabic text above)

>> Imam Daraqutni further says that Another weakness in this chain is that " Yahya Bin Zakariya aka Ibn Abi hawajib" hasn't heard this from Al A'maash
  •  Imam Al dhahabi also scrutinized and agreed to Imam Al Daruqutni’s assessment that this narration attributed to Abdullah Ibn Ma’asood is Weak because of Yahya Bin zakariya. He has written this in his book Meezan Ul Ehtedaal Vol. 4 page 376 under raawi no. 9507
  • We don't need any more justification on this narration but still for the sake of conveyance, this narration has also been classed Da'eef because of "Yahya ibn abi Zakariyya ibn Abil-Hawaab" (Nasabur-Raya Vol. 2 pg.116) by Hanafi Imam i.e. Imam Zaily. So I do not need to say more on this narration.
  • Even if for the sake of argument we agree that the Isha'a witr is like the day witr (maghrib) then we can say that the similarity could be in the no. of rak'ahs because it is proven that rasool (s.a.w) has prayed witr with 3 rak'ah also. But if they (Muqallids) say that "No the similarity means with two tashahud also" then we refute this by saying  "There is no sahih marfoo report which confirms the sitting, but in contrary we do have ahadith proving that he (s.a.w) didn't sit twice in 3 rak'ah and also he forbade sitting twice in the 3 rak'ah witr"

    Another argument which they say is  "We distinguish the difference between Maghrib salah and Isha'a witr with the exceptions that in the third rak'ah of witr we recite a surah after al fatiha and also there is Qunoot. we learn about these exceptions (differences) from narrations. Hence we take these (exceptions) as differences between the Ish'a witr and Maghrib salah and thus our Witr doesn't resemble the Maghrib salah thereby fulfilling the order of rasool (s.a.w) to not make the witr like maghrib".

    The amusing reply to this is " We have narrations which prove the permissibility to recite a surah after al Faatiha both in Marfoo' and mawqoof forms and some of them are : It is permissible to recite a soorah after Soorah al-Faatihah in the third and fourth rak`ah. This was the view of Imaam ash-Shaafi`ee and Imaam Ahmad. It was based on the hadeeth of Aboo Sa`eed al Khudri (radiAllaahu `anhu) that the Prophet used to recite in the first two rak’ahs of Zuhr prayer approximately thirty verses in each rak’ah, and in the last two rak’ahs approximately fifteen verses, or he said: half of that. In the first two rak’ahs of ‘Asr he used to recite in each rak’ah approximately fifteen verses, and in the last two rak’ahs approximately half of that. [Muslim, 452]
    Thus, the scholars mention that it is sunnah to sometimes recite a soorah (after faatihah) in the last two raka`ah and sometimes not to recite a soorah (after faatihah) in the last two raka`ah. And this is how some of the scholars re-concile between the above hadeeth and this hadeeth: Abu Qataadah said that the Prophet used to recite the Opening of the Book and a soorah in the first two rak’ahs of Zuhr and ‘Asr, and he would let us hear a verse sometimes, and in the last two rak’ahs he would recite al-Faatihah. [Muslim, 451]
    [Ref: Ahmad & Muslim.  The former hadeeth contains evidence that reciting more than al-Faatihah in the last two rak`ahs is also a sunnah, and many Companions did so, among them Abu Bakr Siddeeq (may Allaah be pleased with him) and Ibn Umar . It is also the view of Imaam Shaafi`I according to his new opinion, whether in Zuhr or others as mentioned elsewhere and in Sharh Muslim, 4/105, 106 and of our later scholars, Abul Hasanaat al-Lucknowi took it in Notes on Muhammad's al-Muwatta' (p. 102) and said:
    "Some of our companions take hold a very strange view in obligating a sajdah sahw (prostration for forgetfulness) for the recitation of a soorah in the last two rak`ahs, but the commentators on al-Maniyyah, Ibraaheem al-Halabi, Ibn Ameer Haajj and others, have refuted this view extremely well. There is no doubt that those who said this were unaware of the hadeeth, and had it reached them they would not have said so."
    Apart from this, there is a hadeeth of Abu huraira (r.a) wherein he said "The Qur'an is recited in every prayer and in those prayers in which Allah's Messenger (saws) recited aloud for us, we recite aloud in the same prayers for you; and the prayers in which the Prophet (saws) recited quietly, we recite quietly. If you recite "Surah Al-Fatiha" only it is sufficient, but if you recite something else in addition (i.e a surah), it is better"

    [Ref: Sahih Bukhari 1.739]
    Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to recite in all four rakas as when he prayed alone - in every raka the umm al-Qur'an and another sura from the Qur'an. Sometimes he would recite two or three suras in one raka in the obligatory prayer. Similarly, he recited the umm al-Qur'an and two suras in the first two rakas of maghrib

    [Muwatta Maalik, Book of Salah, Book 3, Hadith 27]


    Secondly if you say since the Witr has qunoot in it therefore it cannot resemble maghrib then we reply by saying that the prophet (s.a.w) did qunoot in all the fardh salah including al maghrib when 70 sahaba (or qurras) whom the prophet (s.a.w) sent to teach Qur'an , were killed .  So again this difference is not really a difference anymore. So the only thing remaining is the two tashahuds which resemble maghrib explicitly.

    Fourthly You can very well accept the khaas (exceptional) ruling of the different actions in the third rak'ah of witr and impose it on a general method (aam ruling), then why do you leave out the other khaas rulings (exceptions) such as the one wherein "he (s.a.w) did not sit except in the last rak'ah and etc? why not use these exceptions as well and reconcile them or impose them on the general method of praying the 3 rak'ah witr? why do partiality? why do you adopt only one part of the exceptions
    (reciting a surah after Al fatiha and qunoot)  whereas purposely leave out the other exceptions?" How can you take a part of the exception as you desire and leave the other


They will be left with nothing but to affirm that " even though weak, yet we use our logic and understanding as per our desires to assume that the narration of abdullah Ibn masood means we could sit twice in the 3 rak'ah witr 

MISCONCEPTION # 3 : 

Ibn Umar narrated: "I prayed with the Prophet both, while a resident and while traveling. So I prayed four for Zuhr with him as a resident, and two Rak'ah after it. I prayed two Rak'ah for Zuhr with him while traveling and two Rak'ah after it, and two Rak'ah for Asr, and he did not pray anything after it. Maghrib while a resident and traveling is the same; three Rak'ah, it is not decreased as a resident nor while traveling. It is Witr of the day, and after it are two Rak'ah.

[Ref: Sunan Al Tirmidhi Vol. 2 Book 1, Hadith 552] 

REFUTE : 

  • The above narration has been classed as Daeef because of the weakness in its sanad wherein : 
>> Atiyaah Al-Awfi is da'eef and a mudalis - See : Silsillah ahadeeth ad-daeef wal mawdoo, v1 pg:499

>> Ibn Abi Lail is da'eef and has a bad memory - See : Silsillah ahadeeth ad-daeef wal mawdoo, v3 pg:166

  • Even if we assume (for the sake of argument) that this isn't weak, then the same arguments (as mentioned under Misconception # 2) refute the "excuse" of using this hadith to support 2 tashahuds (sittings) in a 3 rak'ah witr. 

MISCONCEPTION # 4 : 

Abul-Aaliyah (Rahimallahu) – a Taabi’ee – states that the companions of Muhammad (Sallallaahu Alayhi Wasallam) have taught us that the Witr is just like Maghrib Salaat. The only difference is that we recite Qiraat in Witr, and not in Maghrib, i.e. in the third Rakaat. (Tahaawi vol.1 pg.293). Muhaddith Nimawi (RA) has declared it Sahih (authentic)

REFUTE :

This is not a hadeeth, but an Athar of a Taba'ee who is Majhool (unknown) and moreover this narration is mursal (disconnected) because of a disconnected sanad. It is a basic and well known rule that this narration falls under the mursal category, yet the muqallid Nimawi has classed this as sahih based on his own principles of science of hadith. 

SOME OTHER OBJECTIONS RAISED BY OUR BRETHREN 

MISCONCEPTION # 5 : 


The reason for preventing the Witr from being like Maghrib Salaat is obvious, and that is because there is no Nafl Salaat that precedes it (Maghrib). (see al-Nukatu Tareefah of Allaamah al-Kawthari pg.186)

REFUTE :

This is a situation more famously known as "Lol". Without any explanation, i will only enlist the proofs to counter the claim that "there is no nafil salah before Maghrib fardh" 

1) Narrated 'Abdullah Al-Muzni: The Prophet (s.a.w) said: Pray before the maghrib (compulsory)prayer. He (said it thrice) and in the third time, he said: Whoever wants to offer it can do so

[Ref: Sahih Bukhari, Volume 2, Book 21, Number 277]

2) Narrated 'Abdullah Al Muzam: The Prophet said: Perform (an optional) prayer before maghrib prayer. (He repeated it thrice) and the third time he said: Whoever wants to offer it can do so.

[Ref: Sahih Bukhari, Volume 9, Book 92, Number 465]
3) Narrated Anas bin Malik:When the muezzin pronounced the Adhan, some of the companions of the Prophet would proceed to the pillars of the mosque (for the prayer) till the Prophet arrived and in this way they used to pray two rakaat before the maghrib prayer

[Ref: Sahih Bukhari, Volume 1, Book 11, Number 598]

4) Narrated Marthad bin 'Abdullah Al-Yazani: I went to 'Uqba bin 'Amir Al-Juhani and said, "Is it not surprising that Abu Tamim offers two Rakaat before the Maghrib prayer?" 'Uqba said, "We used to do so in the life-time of Allah's Prophet." I asked him, "What prevents you from offering it now?" He replied, "Busyness"

[Ref: Sahih Bukhari, Volume 2, Book 21, Number 278]

5) Shaikh ul-Hind of Hanafis says :“Imam Saahib (Abu Haneefah) does not object on the permissibility (of these rak’ahs), he says that, ‘We neither forbid it nor command it’.[Al-Ward al-Shazi: Pg 41]

6) Maulana Taqi Uthmaani Deobandi says: “The two rak’ahs before Maghrib are proven in the light of narrations, it is not criticzable if someone prays them.” [Dars-e-Tirmidhi: Vol 1: Pg 433]


MISCONCEPTION # 6 : 

This is besides the fact that Rasulullah (Sallallaahu Alayhi Wasallam) is reported to have prohibited from performing one Rakaat only. (Refer al-Tamheed vol.4 pg.177; al-Nukatu Tareefah pgs.182-183)

REFUTE :

1. Aisha, the wife of the Prophet of Allah (SallAllah-u-Alaihi-wa-Sallam), said that between the time when the Messenger of Allah (may peace be upon him) finished the 'Isha' prayer which is called 'Atama by the people, he used to pray eleven rakaat, uttering the salutation at the end of every two rakaah, and observing the Witr with a single one. 

[Ref: Sahih Muslim: Book 004, Number 1603]

2.  Narrated 'Abdullah bin Tha'laba bin Su'air: whose eye Allah's Prophet (SallAllah-u-Alaihi-wa-Sallam) had touched, that he had seen Saad bin Abi Waqqas offering one Rakaah only for the witr prayer.

[Ref: Sahih Bukhari Volume 8, Book 75, Number 367]

DOUBLE STANDARDS EXPOSED : 

Imaam Nasaaie (RA) has recorded (the following) on the authority of Sayyiduna Ubayy ibn Ka’ab (Radhiallaahu Anhu) that Rasulullah (Sallallaahu Alayhi Wasallam) used to recite Surah Sabbihisma rabbikal a’alaa in the first Rakaat of Witr, Surah al-Kaafiroon in the 2nd Rakaat and Surah, Qul huwallaahu Ahad in the third and that he (Rasulullah - Sallallaahu Alayhi Wasallam) would not make salaam except in the last of those Rakaats. (Hafiz Iraaqi has classified this narration as Sahih - authentic) – refer Naylul Awtaar vol.1; also see Aathaarus-sunan pg.203; I’elaa-us-sunan vol.6 pg.42

REFUTE

Isn't it surprising how they take this hadith which states " rasool (s.a.w) didn't do tasleem except in the last rak'ah" to establish the witr comprising of 3 rak'ah in which tasleem is only at the end, but they deliberately leave out those several ahadith (mentioned in section A) wherein it is clearly stated that " rasool (s.a.w) didn't sit except in the last rak'ah" ? 


  All good is from Allah , all the mistakes are mine. May Allah have mercy on the one who corrects me. 

5 comments:

  1. Sahih Bukhari
    Volume 2, Book 16, Number 106:
    Narrated Ibn 'Abbas:

    Once I passed the night in the house of Maimuna (his aunt). I slept across the bed while Allah's Apostle and his wife slept length-wise. The Prophet slept till midnight or nearly so and woke up rubbing his face and recited ten verses from Surat "Aal-Imran." Allah's Apostle went towards a leather skin and performed ablution in the most perfect way and then stood for the prayer. I did the same and stood beside him. The Prophet put his right hand on my head, twisted my ear and then prayed two Rakat five times and then ended his prayer with Witr. He laid down till the Muadh-dhin came then he stood up and offered two Rakat (Sunna of Fajr prayer) and then went out and offered the Fajr prayer.

    ReplyDelete
  2. http://www.darultahqiq.com/hadith-proofs-for-the-hanafi-procedure-of-witr/


    Your article gives some misinformation about isnad of some narrations. Although they are accepted by other muhadditheen. With regards to proofs you have not taken into account all other sahih isnad mentioned in the link provided here.

    ReplyDelete
    Replies
    1. Dear brother Amer, Assalamu `Alaykum. I have seen all their arguments, and i do not know which particular chain related information you find here to be incorrect. Kindly point out the specific error backing it with evidence as academics do and i can then rectify it , if true

      Delete
  3. I didn't see any where what to pray in 3rd rakat. Please explain how to pray 3rd rakat some people say there should be Dua Qanoot some say not necessary.

    ReplyDelete
    Replies
    1. The process is the same as the first 2 rak`ah. This is basic know-how. Unless specified otherwise, the basic rule remains the same. Be it the 3rd rak`ah or the 4th one, you have to perform it the same way i.e. surah fatiha followed by a surah

      as for raising the hands or qunoot, then this is always done at the LAST rak`ah of the witr prayer (either before the rukoo or after getting up from the rukoo). So if it is a 3 rak`ah witr , you'll do the qunoot after completing the basics of the 3rd rak`ah. Likewise if it is a 5 rak`ah witr, you'll do it at the end of the 5th rak`ah

      Delete

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