The Taraawee'h Prayer---Rules and Answers to Related Questions--------English Translation

If one feels sleepy

It is specified in the reliable books of fiqh that if a person feels sleepy he should first take a nap and then pray taraawee'h after feeling fresh because Allah (s.w.t.) dislikes a prayer offered with lethargy. There is a verse in the holy Qur`aan pertaining to hypocrites that says

Note : Considering the lethargy of most of the people nowadays, it is better to drive away the sleep by performing ablution or washing the face (or by using some other alternative) and join the congregation because getting up from sleep and offering the prayer has been observed to be not only impracticable but impossible for such people.

Omitted the compulsory [waajib] prostration of forgetfulness ()

If the Imam does some mistake which makes the prostration of forgetfulness (

) compulsory [waajib] for him and later says salaam without performing the prostration of forgetfulness (

), after which if he does something that invalidates the prayer (like turns around or talks with someone), then it is compulsory to repeat the prayer. If the followers are still present in the mosque then the prayer should be repeated in congregation otherwise offered individually. < Fataawa Ra'heemiyah volume 4 page 388>

Said after rising up from ruku'

If the Imam or an individual says

instead of

after rising up from ruku' then the prayer is considered valid. There is no harm in it since takbeerat are sunnah while the prostration of forgetfulness (

) becomes compulsory [waajib] only when one delays the execution of a compulsory [waajib] part of prayer or forgets to perform a compulsory [waajib] step.

What if the follower says salaam before the Imam does?

If a follower faces extreme difficulty in continuing the prayer like due to fear of passing wind then it is permissible for him to say salaam before the Imam does, provided he sits at least for the duration equivalent to reciting Atta'hiyyaat. If a person says salaam before the Imam does, for a trivial reason or a reason that is not as strong as the one mentioned above then it is Makrooh Ta'hreemi.

What if a Masbooq mistakenly says salaam along with the Imam?

Masbooq (the one who missed one or more raka'aah of the congregational prayer) is supposed to stand up to make up for the missed raka'aah after the Imam says salaam. However if, by mistake, he starts saying salaam along with the Imam then if the Imam reaches the meem of

then prostration of forgetfulness (

) is compulsory [waajib] for this masbooq and if he stands up to offer the missed raka'aah before the Imam reaches the meem of

then he need not perform the prostration of forgetfulness (

Concerning recitation of thanaa` for those who joined the congregation after the Imam started reciting the Qur`aan

If a laa'hiq (a person who misses takbeer ta'hreemah but joins the congregation in the first raka'aah itself) joins the prayer at a time when the Imam started reciting Qur`aan then listening to this recitation is compulsory [waajib] for him while reciting thanaa` is a sunnah. Therefore he should not recite thanaa`; instead, he should listen to the ongoing recitation. The same rule applies to masbooq. When the Imam says salaam and masbooq stands up to offer the missed raka'aah, then he should recite thanaa` followed by the usual offering of raka'aah. <Fataawa Ma'hmoodiyah volume 2 page 345>

Leading taraawee'h prayers at two different locations by the same Imam

It is detestable [makrooh] for an Imam to lead the taraawee'h prayer in two different mosques or at two different places if he leads twenty raka'aah at each place. However if he leads a few raka'aah at one place and a few at some other place in such a way that the total number of raka'aah led by him are less than or equal to twenty then it is not detestable [makrooh] and is perfectly all right.

<Taataar Khaaniyah volume 1 page 656>
And if he started offering a supererogatory [nafil] prayer alone and later a few people join him and start following him then no one's prayer is detestable [makrooh] provided the Imam did not formulate his intention to lead those followers.

The reason behind "detestation" in the first case and "no detestation" in the second case is the ruling that "congregation for a supererogatory prayer is detestable" and "the specifications in a'haadeeth and the actions of the companions supported the permissibility of congregation for the taraawee'h prayer" . In the first case, the Imam utilized "the permissibility of congregation for the taraawee'h prayer" and led the taraawee'h prayer. Now the prayer led by him for the second time will be supererogatory for him and congregation for a supererogatory prayer is detestable [makrooh].
In the second case, he was offering the prayer individually and it is not his fault if some people form a congregation and start following him. On account of this, the prayer will be free of detestation or invalidation. This is discussed in detail in the section of Tahajjud.
Regarding this issue, there is a widespread misconception among people that an Imam can lead the taraawee'h prayer at one place and can later lead the same prayer at some other place with the intention of leading supererogatory prayers while the followers can formulate their intention to offer taraawee'h behind him. The prayers of all the followers become detestable in such case. If women want to listen to the recitation of the Qur`aan then a memorizer can be arranged at a particular location so that they listen to his recitation in the taraawee'h prayer or they can go to a safe location where proper arrangements of 'hijaab have been made and can offer their prayer in congregation. This way, their prayers remain valid. Besides, they benefit from the rewards of listening to the recitation of the holy Qur`aan.

(Note : In Islamic Shariah a woman is permitted to go (without veil) in front of the following male persons only: Her father, brother, maternal uncle, paternal uncle, grandfathers (paternal and maternal) and her lawful husband. These are known as Ma'hram men. She is ordered to conceal herself from all other men who are Non-Ma'hram. This is known as the observance of 'hijaab.)

Women following a non-ma'hram Imam in the taraawee'h prayer

An adult/mature memorizer can lead ma'hram women (those women with whom marriage is not permissible) in the taraawee'h prayer. If the followers include non-mahram women (those women with whom marriage is permissible) and they are observing 'hijaab and there is no fear of trouble or mischief then it is permissible to lead them too. <Fataawa Ra'heemiyah volume 4 page 465>

Pertaining to the rules against La'hn jali and La'hn Khafi in prayer

(Note La'hn Jali is a relatively big mistake made during the Qur`aanic recitation. These include mistakes in pronouncing vowels (Zer, Zabr, Pesh) or mistakes concerning Makhaarij (articulatory outlets for sounds of letters). Some of these invalidate the prayer.
La'hn Khafi is a relatively smaller mistake like jumping across a verse etc. These mistakes do not invalidate the prayer)

It has been observed in most of the mosques that the recital in obligatory prayer proceeds fine but when it comes to taraawee'h, the recital proceeds in such a way that only or. only the beginning and ending of a verse are intelligible and the rest of the verse goes unidentified. Hasty recitation of the Qur`aan is in itself makrooh ta'hreemi. It also prevents the correct pronunciation of alphabets. For example may sound like or like or similar great mistakes may occur. In such cases, the prayer becomes invalidated and repeating it becomes compulsory [waajib]. <Fataawa Ra'heemiyah volume 7 page 300>
And sometimes only lahn khafi occurs due to which the prayer remains valid but a person is deprived of its great merits. This problem needs particular attention. <Fataawa Ra'heemiyah volume 7 page 103>

Taraawee'h prayer for a Traveler

People, in general, think that in a journey the prayer is lessened (i.e. from four raka'aah to two raka'aah) and therefore sunnah and supererogatory [nafil] prayer need not be observed. But the actual rule concerning it is that when a traveler stops at a place and proper arrangements for lodging have been made then sunnah and supererogatory [nafil] prayers retain their respective ranks for him.
The same rule applies to the taraawee'h prayer as well. Ironically, travelers do not care about taraawee'h at all.

< Shaami volume 1 page 742>

What if someone falls asleep in sitting posture (Qaedah)?

If a follower falls asleep in tashahhud forced by extreme sleepiness and the Imam says salaam without his knowledge and the Imam proceeds to the next prayer and reaches the tashahhud of its second raka'aah after which this follower realizes that he is still in prayer, then if this follower realizes that the current raka'aah is not the one in which he felt asleep, the previous prayer has finished and this is a new one then he should immediately say salaam and rejoin the tashahhud of the current prayer and when the Imam says salaam, he should stand up and make up for the missed two raka'aah like a masbooq. The previous two raka'aah in whose tashahhud this person fell asleep will remain valid. And if he cannot distinguish whether it is the same Qaedah in which he felt asleep or it is a Qaedah of a different prayer then he should remain sitting in tashahhud and later when he comes to know that the next two raka'aah were already completed then he should offer those two raka'aah separately. <Fataawa Ma'hmoodiyah volume 2 page 354 >

The prostration of recital should be performed immediately

The prostration of recital, in prayer, should be offered immediately after the recitation of a verse of prostration. Any delay greater than or equal to the recitation of 2-3 verses is a sin.

The prostration (of recital) that became compulsory [waajib] within the prayer cannot be offered outside the prayer

If a person recites a verse of prostration in prayer and does not perform the compulsory prostration (of recital) neither does he intend for prostration of recital while performing ruku' or normal prostration and says salaam instead, then the ruling is that if he did not perform an act that invalidates the prayer (like talked with someone) then he should perform the prostration of recital in spite of saying salaam. And if he did an act that invalidates the prayer then Qada` (making up for a missed act) for this prostration is not possible. The only solution is that he should repent for this sin (of not performing the compulsory prostration).

The Imamate of the one who dresses often or throughout the year like a Faasiq (A Transgressor )

Qur`aan is the word of Allah (s.w.t.). No matter how much we revere it, it is never enough. Now if a memorizer of Qur`aan or any other person who leads others in prayer dresses like a faasiq, occasionally or throughout the year, then he must not be appointed as an Imam. Instead, the one who dresses according to Muttabi' Sunnah (i.e. the practice of Islamic scholars and the pious) should be appointed as the Imam.
(Note: There is no particularity about Islamic dress code in the present era. So Islamic dress (in a particular region) will be defined as the dress worn by the scholars and the pious of that region. Any other dress will be considered non-Islamic and the above passage refers to this dress that if worn makes a person resemble a faasiq.)

Where should a minor listener (prompter) stand

If an adult listener is not available to prompt the Imam on his mistakes in recitation then there is no problem in selecting a memorizer who is minor. A minor prompter can be placed in the first row if needed. <Fataawa Daarul 'Uloom volume 4 page 295>

Two taraawee'h in a single mosque

It is allowed to arrange two taraawee'h prayers at different places of the same mosque considering the abundance of memorizers and ease upon people ( like arranging one and a quarter section per day at one place and greater than or equal to that at some other place).
But one should keep in mind that such an arrangement should not be made on account of disagreement between memorizers or committee of a mosque grown out of hatred and bigotry. <Fataawa Ra'heemiyah volume 4 page 415>

The Imamate of the one who resembles a faasiq (a transgressor)

If a person keeps the so called "hippy cut" (English hair cut) or trims his beard (less than fistful length) then he deserves humiliation. Imamate is a revered position and therefore the Imamate of such a person is detestable [makrooh].

Who has more rights over Imamate?

Suppose a memorizer comes to a mosque every year (for 2-4 years or more) from some other place and leads taraawee'h and as soon as Ramadaan is over, he leaves. After a few years, the people of that mosque realized the need of an Imam and appointed a memorizer of Qur`aan as the Imam of that mosque. Now who should lead the taraawee'h prayer ?
The solution is that the person appointed as the permanent Imam has more right over the Imamate even if the other person had been leading taraawee'h for ten years.

The Imamate of the one whose hands are cut to the elbows

If a person does not have hands to his elbows then there is no harm in appointing him as the Imam. The prayer is valid without any detestation. <Fataawa Ra'heemiyah volume 4 page 283>

Recitation of surah faatihah instead of continued recitation after rising up from prostration of recital

If a person recites a verse of prostration and immediately performs the prostration of recital but after rising up recites surah faatihah (by mistake) instead of the verses following the verse of prostration then prostration of forgetfulness (

) is compulsory [waajib] for him.

If the crowd is huge then prostration of forgetfulness () is exempted

In the holy month of Ramadaan, crowding in the mosques increases considerably. Now if an Imam does some mistake due to which prostration of forgetfulness (

) becomes compulsory [waajib] but at the same time the gathering/congregation in the mosque is also huge then prostration of forgetfulness (

) is exempted to prevent people from any confusion. It is usually difficult for people to realize the posture of the Imam in such circumstances.

<maraaqi-ul-falaa'h page 253, Shaami volume 2 page 92>

Lifting a foot during prostration

During prayer, if a foot of the Imam or a follower is raised while rising up from prostration or due to biting of mosquitoes/insects then the prayer will not be invalidated (it remains valid).

< 'Aalamgiri volume 1p 102, Al-Ba'hrurraa-iq volume 1 page 236>

It is necessary to place one's forehead on the ground during prostration

Most people are seen raising their foreheads or noses from the ground while they are still in prostration. Lifting the nose is an omission of sunnah while lifting up of forehead (while still in prostration) invalidates the prayer.
However if there is some problem with the forehead then there is no harm in keeping it slightly raised from the ground.

<'halbi kabeeri page 383>

The Imam is an adult while all the followers are minors

Due to the abundance of memorizers, it has been seen that sometimes, memorizer (the Imam) is a major while all those following him are minors. It usually happens for practicing the Qur`aanic recitation in the taraawee'h prayer or for leading the taraawee'h prayer in a house or a ground when the contract of Imamate in a mosque is not obtained. The ruling is that if the followers are minors but sensible then the prayer is valid without any detestation.

Followers' breath is exhausted before the Imam's breath

Most of the memorizers and Imams prolong

so much that the followers' salaam finishes before their does. i.e. their breath exhausts before the Imam's breath. The prayer of such a follower is valid without any detestation.

< Shaami volume 1 page 525>

Concerning caps made of straw mat or jute

Wearing anything in prayer, which a person would otherwise feel ashamed of while going in front of an elder or in a gathering, is detestable [makrooh]. Therefore straw mat caps, wearing which makes one feel ashamed, make the prayer detestable [makrooh]. <A'hsanul Fataawa volume 3 page 437, Fataawa Ma'hmoodiyah volume 6 page 176>

From what distance can the Imam be followed?

In large cities, people generally hold a misconception that the Imam can be followed from any place as far as his voice reaches. Due to this misconception, men join the congregation in mosques while women follow the same Imam in houses adjacent to or opposite to the mosque. The rule pertaining to this is that it is necessary for the rows to remain joined. Only a gap (between rows), which is less than that of two consecutive rows, is exempted. ( i.e. the gap between rows should not be greater than the distance that covers two normally formed rows). If there is any gap greater than or equal to this then the prayer will not be valid.

What should one do in every tarwee'hah (pause)?

The companions (r.a.a.) strictly followed the practices of the holy prophet (s.a.w.). Therefore, the various books of fiqh suggest that after each fourth raka'aah, any of the following acts can be performed: chanting a tasbee'h, remaining silent, supplicating or engaging in remembrance of Allah (s.w.t.) [dhikr] with low voice etc. However, people have gone to the extremes in this case. They particularly recite a tasbee'h that too with such loud voices that someone offering a prayer alone gets disturbed. The Qur`aan should be recited with low voice but nobody cares about it and when the Imam wants to refer the Qur`aan, he faces a difficulty which is beyond imagination. Sitting after every fourth raka'aah is termed as tarwee'hah in fiqh whose actual meaning is to take rest but reciting something with loud voice troubles most of the people. Therefore, recitation with mutawassat (Medium) voice or lower than that is better.
Moreover, it is not appropriate to hold a prejudiced opinion about "reciting a tasbee'h" and it is not appropriate to recite it with strict regularity or to show hatred towards the one who does not recite it. Reciting tasbee'h is a form of dhikr and one is not justified in expressing anger upon the one who does not join in dhikr. The tasbee'haat that are recited nowadays have also been altered here and there. These tasbee'haat are not specified anywhere in the authentic books. However, some books specify a Masnoon tasbee'h which is shown below for the benefit of reciters.

<Shaami volume 7 page 46>
Note: Reciting tasbee'h with loud voice diminishes the veneration of mosque. <Fataawa Ma'hmoodiyah volume 16 page 442, Fataawa Ra'heemiyah volume 4 page 390>

Sitting after every fourth raka'aah

Tarwee'hah is derived from Raah'at which means comfort. Tarwee'hah means seeking comfort or taking rest. Sitting in it is desirable. It is a great blessing to drive away the tiredness developed after four raka'aah. A complete description of what should be done during this pause has been given above.

No Istiraa'hat after twenty raka'aah

Istiraa'hat is desirable after every fourth raka'aah. But it is not desirable after the twentieth raka'aah. People are already dominated by tiredness and sleepiness therefore istiraa'hat should not be observed after the completion of twenty raka'aah.

Chanting the names of rightly guided caliphs after every fourth raka'aah

After every four raka'aah (during Istiraa'hat or pause), engaging in remembrance of Allah (s.w.t.) [dhikr] or reciting supplications etc. is specified in the books of fiqh but the act of chanting the name of the holy prophet (s.a.w.) in the first tarwee'hah and Hadrath Abu bakr's name in the second and Hadrath Umar's name in the third and so on is not proven. It is necessary to desist from this act. <Fataawa Ma'hmoodiyah volume 16 page 443>

Don't think that taraawee'h is just a desirable act (musta'hab)

Most of the people leave taraawee'h,with great recklessness, because of the misconception that the taraawee'h prayer is just a desirable act i.e. Musta'hab. This is a misconception. Taraawee'h is a sunnah and Islamic Scholars and Jurists have condemned those who leave it for no excuse. The word Musta'hab that is used in some books actually implies that in taraawee'h, congregation of people is Musta'hab and not the taraawee'h prayer itself.

<Al-Ba'hrurraa-iq volume 2 page 66, Shaami volume 2 page 43>
(Note: Musta'hab is an act that if performed bears reward and if not performed carries no account).

There is no Qada` (making up for the missed prayer) of taraawee'h

It has already been discussed that not offering the taraawee'h prayer is a sin. However, if it is missed for some reason then it should be offered before the onset of Suba'h Saadiq (Dawn) and if it could not be offered before it then there is no Qada` for it.

<Al-Ba'hrurraa-iq volume 2 page 68, Shaami volume 2 page 45>

Bismillah with audible voice or low voice ?

During the Qur`aanic recitation, reciting of

at least once, with audible voice, is necessary because it is a part of the Qur`aan like other Qur`aanic verses. Reciting

with audible voice prior to surah ikhlaas is proven by the practice of senior scholars because

is appropriate when recited loudly before surah ikhlaas. However, reciting it loudly prior to any other surah is also permissible.

With which verse should the Qur`aanic recitation be ended ?

(Note: Qur`aan is eternal and no one should imagine its end. To eliminate the traces of this imagination from a person's mind, Islamic Jurists have suggested that the recitation should not be ended at surah 114 i.e. Surah Naas. Instead, one should start reciting the first surah i.e. Surah baqarah which can be ended at a particular verse. This is explained below in detail.)

It is mentioned in the books of fiqh that recitation of the Qur`aan should be ended with . Its sequential method is also available for reciters. First, one should recite Ma'oodhatain (surah Falaq and surah Naas) in the nineteenth raka'aah and then perform ruku'. Now rise up from prostration to proceed to the next (i.e. twentieth) raka'aah and after finishing surah faatihah recite surah baqarah till
<Fataawa kabeeri shara'h muniyatul mu's'salli page 463>

Istiraa'hat after tenth raka'aah

Generally in larger mosques where Shabeenah etc. are arranged, it has been observed that istiraa'hat is performed after tenth raka'aah. It is not proper. It can be performed after eighth raka'aah or twelfth raka'aah instead. Please avoid this innovated istiraa'hat done after tenth raka'aah. Scholars have proclaimed istiraa'hat after tenth raka'aah as Makrooh Tanzeehi. <Fataawa Ma'hmoodiyah volume 2 page 351>
(Makrooh tanzeehi signifies something that is undesirable and is yet closer to the lawful)
(Note: Refutation of Shabeenah of less than 3 days will be discussed later. Only a Shabeenah that extends to 3 days or more is permissible.)

Web Site Developed and Maintained by Ansar Hussain