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Reviewer's Foreword

(Moulana) Khalid Saifullah Rahmani
Administrator, Al-ma'had Al-'Aali Al-Islami
Hyderabad.
 

This is an English adaptation of the book entitled "Namaaz-e-taraawee'h", which was originally written in Urdu by Moulana Mufti Ahmed Abdul Haseeb Tanweer Qaasmi who also happens to be my religious teacher. The author is the founder and dean of an Islamic Institute known as "Madrasa-e-Saaliheen" and this work is an effort of this organization to convey the rules concerning the taraawee'h prayer to the Muslims all over the world. Strictly speaking, this work is not a literal translation of the original. However, it conveys the facts and concepts similar to that of the original. Besides, the entire translation took place under the supervision of the author himself. The problem with literal "word for word" translation is the resulting unintelligibility and loss of integrity. One should know that the purpose of books such as these is to explain common issues, to the general public, in straightforward and uncomplicated language so that these can be easily comprehended and followed upon. Hence, lucidity is given the highest priority due to which a slight variation in the presentation is unavoidable. To eliminate the ambiguity or vagueness in any of the resulting word or phrase, I have added an explanation within the brackets. Those words, which were not possible to translate, have been associated with English words having a similar meaning and to retain the actual meaning or to eliminate any vagueness or ambiguity, the original words have been placed within the square brackets following the translated words.

I must also admit a shortcoming. We all know that Arabic is a rich language and Urdu being its derivative has inherited most of its attributes. Most of the words pertaining to the religion of Islam are common to both but English being a different kind of language cannot recapture their meanings entirely. Therefore, at some places we had to deviate slightly from the conventions of the English language. I hope that words like "Memorizer" and "Reciter" will not trouble the reader.
May Allah accept this small and insignificant deed of his sinful servant and make it a means of salvation for him and for all those who took part in this project.
Aameen

When Man surrenders himself to the greatness and veracity of Islam, he comes under loyalty towards the commands of the only God and his Messenger and then he is named as a Muslim or a Mo`min (believer). The religion of Islam is complete and applies to every situation and every part of life. Whether it is the worship of Allah (s.w.t.) or dealings in day-to-day life, whether it is the way of living or mode of conduct, Islam covers everything. Islam is perfect and complete in every way. It guides a person in every manner in every situation. It is for this reason that the religion of Islam is called  " The complete rule of life" [Daabi'ta-e-Hayaat].
With the arrival of Ramadaan, a sacred month which brings with it a sea of virtues and a wave of blessings and prosperity, every Muslim yearns to fill his days and nights with fasting and recital, and Tasbee'h and Taraawee'h. And this concern and effort of his is certainly a means of  victory in his afterlife.
The beneficent of Humanity, the Messenger of Allah (s.a.w.) said regarding this sacred month, "For the one who fasts during the days and observes Qiyaam-ul-Lail (Taraawee'h) during the nights, provided he is a believer, Allah (s.w.t.) forgives his sins.".
In the holy month of Ramadaan, Taraawee'h enjoys a special position and excellence among the worships of Allah (s.w.t.). Though there are abundant books on this topic written by various scholars and jurists there was a need for a reliable book that would provide most of the information related to Taraawee'h, in a precise and brief manner. It was this idea and the suggestions of scholars and our well-wishers which led to the compilation of this book.
Attempt has been made to present each issue with a reference to the most authentic and reliable books. I am grateful to Moulana Khaalid Saifullah Rahmani, the eminent Islamic Jurist of India, who guided me during the compilation of this book and provided appropriate references from the most authentic books. I must also mention the name of my reverend brother Moulana Ahmed Abdul Mujeeb Qaasmi Nadwi who proofread the entire book in spite of his extremely busy schedule. Jazaahumullahu wa Jazaa`u KhairalJazaa`.
I must mention a few lines about the web version as well.
This book was originally written in Urdu. After reading it, most of our friends and well-wishers suggested that this book should also be available in English language so that the message of Islam may spread across the whole world and reach the Muslims and  non-Muslims who are compassionate to the religion of Islam. However, this was not an easy task. Nevertheless, it was the attention and diligence of Muhammed Ansar, a student of our Madrasa, which made this work easy for us within a short period of time. I am also thankful to S.Nizamuddin, Muhammed Waseem and other friends who assisted us in this work. Jazaahumullahu wa Khairal Jazaa`. May Allah (s.w.t.)  provide them all and those who are our well-wishers with great returns and provide guidance to the readers of this book. May Allah (s.w.t.) shower his blessings upon all those who took interest in this work and May Allah (s.w.t.)  provide them all with a place in paradise in return of their pious deeds.
Aameen

Introduction

Taraawee'h is a great blessing that Allah (s.w.t.) has bestowed upon the disciples of prophet Muhammed (s.a.w.). The proof of taraawee'h is available in the elegant verses of the holy Qur`aan and the treasure of a'haadeeth (the traditions of the holy prophet). The exegetical scholars and the acclaimed researchers of Islam have spoken about it in their works. The revelation of the Qur`aan first began in the month of Ramadaan itself i.e. Ramadaan is the month in which the holy Qur`aan was revealed.
 

The connection between the revelation of the holy Qur`aan and the holy month of Ramadaan

It is recorded in Baihaqi that

i.e. Qur`aan will plead "Oh lord! I kept him busy with my recitation. He abstained from sleeping. Therefore, please accept my intercession in his favor (Forgive his sins) ". In this report too, "abstaining from sleeping (in the night)" indicates "the recitation of the entire Qur`aan" in the holy month of Ramadaan. <a'hkaamul Qur`aan page 147 volume 1>
 

Taraawee'h as a sunnah of the holy prophet (s.a.w.)

Some people think that Taraawee'h is not a sunnah of the holy prophet (s.a.w.). These are mere misconceptions because the prophet (s.a.w.) himself led the Taraawee'h prayer and he liked this deed profoundly but due to the fear that his people would take it as an obligatory act he (s.a.w.) did not lead the prayer with regularity. However, the companions kept offering it individually (Ease upon the ummah was always kept in mind). This continued during the caliphate of Abu Bakr (r.a.a.)  but Hadrath Umar (r.a.a.) did not like the offering of  Taraawee'h individually so he reinstated the congregational Taraawee'h.
<Fataawa Aalamgiri page 116 volume 1>
Ghair Mukhallideen raise an objection to this act of Hadrath Umar (r.a.a.) while Raafidhites are in dispute with it.
However, we need not care about their notions because Hadrath Umar (r.a.a.) gathered all the companions and his decision was based on their unanimous opinion. Therefore, it makes no sense to raise objections or rebuke this action of Hadrath Umar (r.a.a.).
Moreover the holy prophet (s.a.w.) had said,
< ta'htaawi page 224 >
i.e. after me there will be some innovations, and I like those innovated by Umar. You should necessarily adhere to them (dutifully).

The truth is that the notions of those who do not agree upon this are nothing but a product of enmity and bigotry.
Considering the company of the holy prophet (s.a.w.) and his  blessings that had their effects on Hadrath Umar (r.a.a.) and the eminent ability of Hadrath Umar (r.a.a.) to perceive and comprehend the words of the holy prophet (s.a.w.) and his familiarity with the disposition of Shariah, he was undoubtedly justified in his decision.
This argument about the high rank of Hadrath Umar is further strengthened by the fact that his opinions concurred with the divine will of Allah (s.w.t),  at numerous occasions to which the exegetical scholars call "Muwafiqaath-e-umar".

Number of rak'ah in Taraawee'h

Moreover, we can know from Ibn Abbaas's narration that he led taraawee'h for two or three nights during which he offered twenty raka'aah . The companions of the holy prophet (s.a.w.) performed according to his saying  and presented themselves as excellent examples to be followed. They had not only recorded the actions of the holy prophet (s.a.w.) but also went on imitating his actions. They did us a great favor by providing us with valuable traditions that will be the source of guidance (for all of us) until the end of this world.

The Practice (of Muslims) during the period of the holy prophet (s.a.w.) and his companions (r.a.a.)

Hadrath Abdullah bin Abbaas reported, "The holy prophet (s.a.w.) led us in twenty raka'aah congregational prayer of Taraawee'h. <musannaf ibn abi shaiba page 293 volume 2>

There should be no doubt concerning the fact that after the death of the holy prophet (s.a.w.), Hadrath Abu Bakr (r.a.a.) was the first caliph and in the Taraawee'h section, none of his acts is recorded nor has he left anything for the ummah concerning this. This fact should also be considered that regarding his era and the era that follows him, the holy prophet (s.a.w.) had said  i.e. the best era is mine, the next best after this one and the next one after that. Moreover the caliphate of Abu Bakr (r.a.a.) was of very short duration and he was busy curbing the revolt of the apostates [khaarijeen] . Therefore he did not consider it necessary for Taraawee'h to be offered in congregation. After him Hadrath Umar (r.a.a.) thought about protecting (Muslims) against the forthcoming circumstances and confusion and appointed Hadrath Ubai Ibn Ka'b as the Imam and reinstated this excellent form of congregation that accorded exactly with the will of the holy prophet (s.a.w.).

The prayer of Taraawee'h used to consist of twenty raka'aah during the caliphate of Hadrath Umar (r.a.a.) , Hadrath Uthmaan (r.a.a.) and Hadrath Ali (r.a.a.). <Na'sburraya page 153 volume 2>

Hadrath Ubai ibn Ka'b (r.a.a.) said that he used to lead twenty raka'aah of congregational prayer of Taraawee'h on the command of Hadrath Umar (r.a.a.).<Kanzul 'ummaal page 315 volume 3>

During the month of Ramadaan Hadrath Suwaid bin Ghaflah (r.a.a.) used to lead twenty raka'aah taraawee'h prayer in which he took five tarwee'hah (pauses) . < Baihaqi page 496 volume 2 >

Hadrath Ali (r.a.a.) commanded a companion to lead twenty raka'aah taraawee'h prayer with five tarwee'hah (pauses/intervals). < Mu'sannaf ibn abi shaiba page 393 volume 3>

There is a narration related to Hadrath Ali (r.a.a.) himself that he gathered all the reciters and commanded them to lead twenty raka'aah Taraawee'h prayer and after the congregational Taraawee'h, Hadrath Ali (r.a.a.) himself led them in witr. <baihaqi page 496 volume 2>

Hadrath Saa-ib bin yazeed (r.a.a.) said that during the caliphate of Hadrath Umar (r.a.a.), twenty raka'aah Taraawee'h prayer was offered .<baihaqi page 496  volume 2>

Hadrath Ubai Ibn Ka'b (r.a.a.) used to lead twenty raka'aah taraawee'h in the month of Ramadaan in the city of Madinah <Musannaf ibn abi shaiba page 293 volume 2>

'Sa'hibul Mi't-harah (nickname of Hadrath Abdullah b. Mas'ood (r.a.a.)) used to offer twenty raka'aah taraawee'h prayer <'Aini, qiyaamul-lail page 91 >

Hadrath ubai ibn ka'b  (r.a.a.) used to lead twenty raka'aah taraawee'h prayer in the month of Ramadaan <musannaf ibn abi shaiba page 293 volume 2>

Hadrath 'Ali ibn rabi`ah (r.a.a.) used to offer twenty raka'aah taraawee'h prayer which had five tarwee'hah (pauses/intervals) <musannaf ibn abi shaiba page 293 volume 2>

The practice of the second and third generation Muslims

'Allaamah Nawawi (r.h.) of  Shari'h Muslim (guide to Muslim Shareef) stated that only twenty raka'aah Taraawee'h is proven because there is a tawaatur (Having numerous chains of narrators) and tasalsul (Continuity) about "offering 20 raka'aah".  <Mirqaat page 169 volume 2>

Hadrath Haarith (r.h.) used to lead twenty raka'aah taraawee'h. <musannaf abi shaiba page 293 volume 2>

Hadrath Shateer (r.h) used to lead twenty raka'aah taraawee'h prayer. <baihaqi page 496 volume 2>

'Haafiz ibn 'hajar 'asqalaani (r.h.) of Shari'h Bukhari (Guide to Bukhari Shareef) said that twenty raka'aah in taraawee'h are proven by the actions of all the companions of the holy prophet (s.a.w.) <Baihaqi volume 2 page 170>

'Allaamah ibn 'Ikramah Hambali (r.h.) said that since the companions of the holy prophet (Both Muhajireen and Ansar) kept offering twenty raka'aah taraawee'h with regularity , this act is considered to be in Ijma' (consensus) <al-mughni libn qudaamah page 456 volume 1>

'Allaamah Ta'h`taawi wrote  i.e. Twenty raka'aah are proven by regularity of the companions of the holy prophet (s.a.w.) <Ta`h`taawi page 224>

Taraawee'h should be offered by men as well as women

Raafidhites believe that taraawee'h is a sunnah, only for men and not for women. They have erred in it. Taraawee'h is a sunnah both for men and women.
<Fataawa qaazi khan volume 1 page 232>
 

Importance of the recitation of the entire Qur`aan

Taraawee'h and Recitation of the entire Qur`aan are two separate sunnah

Those people who, without a valid excuse, recite only from , are deprived of the great reward of the recitation of the entire Qur`aan while those who follow a memorizer to finish off by listening to the entire Qur`aan within 2 - 3 days  and then offer no taraawee'h in the rest of the month are at loss too. Such people make an excuse that they would be busy in their businesses throughout the month so they offered prayer behind a memorizer who recited the complete Qur`aan in 3 -4 days and then carried on with their worldly matters. This is not proper. These people can at least do something like this. First they can offer taraawee'h with the entire Qur`aan in 3-4 days (with congregation) and then continue offering it individually for the rest of the month in which they can recite from  itself. These people should realize the importance of the sunnah of offering the taraawee'h prayer daily after isha throughout the month of Ramadaan. Keep in mind that the struggle for Afterlife (Akhirah) is much better than the struggle for this world. <fataawa ma'hmoodiyah volume 7 page 168>

The excellence of reciting more than one reading of Qur`aan

The status of memorizers and Scholars

i.e. the bearers of the Qur`aan (the scholars and the memorizers) will be the chieftains of the paradise on the Day of Judgment. It is recorded  in Dailmi that "Bearing is"  i.e. The bearers  of the Qur`aan are the allies of Allah (s.w.t.). Their enemies are the enemies of Allah (s.w.t.) and those who befriend them befriend Allah (s.w.t.). <Fataawa Ma'hmoodiyah >

If one has the capacity to stand for a duration equivalent to that of Takbeer Ta'hreemah then standing () is obligatory upon him

The importance of the precious time in the month of Ramadaan

 

Tasbee'h before starting the taraawee'h prayer

It has become a ritual in most of the mosques that after offering the sunnah and supererogatory [nafil] prayers of isha and before starting the taraawee'h prayer,  Mu`adhin or some other person calls  a takbeer of  . Furthermore, it is thought of as a necessary act. However, there is no text in Islamic Jurisprudence that supports this takbeer. Anyway, it is much better to shun such acts on account of its being thought of as an extremely important and necessary element of the taraawee'h prayer. <fataawa ma'hmoodiyah >

What intention should be formulated before offering the  taraawee'h prayer?

<Taataar khaaniyah volume 1 page 658>
 
 

Is formulation of intention necessary for every two raka'aah?

Offering the taraawee'h prayer in sitting posture without having a valid excuse

It has been become a general custom that people offer the taraawee'h prayer while sitting with the misconception that since taraawee'h is a sunnah there is no problem in offering it in sitting posture. It should be noted that offering the taraawee'h prayer in sitting posture without having a valid excuse deprives a person of half its reward. <'Aalamgiri volume 1 page 118>

It is detestable [makrooh] to recite fast

The Qur`aan curses the memorizer who does not recite it with composure and clarity.
People generally believe that mere recital of the Qur`aan and completion of a cycle of reading is enough. They should realize that not reciting correctly may cause them to be punished  instead of being rewarded. The act of hasty recitation of the Qur`aan, such that some sounds of letters are cut off (not pronounced at all) or mispronounced Or performing individual steps ( rukoo', Sajdah,Qaedah) in such a way that corresponding body parts do not gradually adjust to the required posture, is detestable [makrooh].
<'Aalamgiri volume 1 page 117>
 

< Shaami volume 2 page 47, Taataar Khaaniyah volume 1 page 659>

It is not proper to recite the Qur`aan speedily or to offer prayer behind a person just because he finishes off fast. (If people are not able to get an Imam who recites the entire Qur`aan with clarity and composure then it is better to arrange for someone who recites at least from  with clarity. If even that is not possible then it is better to offer the prayer individually).
 
 

The Imamate of the one who shaves his beard

The Imamate of a person who wears trousers reaching below his ankles

What should a person do if he misses a few raka'aah of congregational taraawee'h prayer?

If a person misses the beginning few raka'aah of the congregational taraawee'h prayer then he should offer his missed prayers individually after the witr prayer. He should not miss further raka'aah of congregational prayer for offering the missed raka'aah. In any case, congregational prayer is superior to praying alone.
<'Aalamgiri volume 1 page 116>
<'Aalamgiri volume 1 page 116>

However, if he wants to offer the missed raka'aah in tarwee'hah (the interval/pause given after every fourth raka'aah) then he can offer them and there is no harm in doing so.
(Here a few raka'aah refers to a set of two raka'aah which comprise the set of complete prayers. If a person (Masbooq) joins the congregation in the middle of the prayer then he should make up for the missed raka'aah of the same prayer after the Imam says salaam. However, if a person misses the entire prayer of two raka'aah then he should act according to the above mentioned rule).
 

The Imamate of a mature person whose beard has not grown yet

The Imamate of a minor

The Imamate of a woman

The Imamate of a blind person

The problems with the Imamate of women

Sitting of followers while the Imam is reciting

In'saat means "remaining silent". Gossiping while sitting in the back is detestable [Makrooh] because the obligation of listening to the recitation of the holy Qur`aan is not offered.
 
 

Taraawee'h follows the isha prayer

Going into ruku' directly after performing prostration of recital

Sometimes, the Imam recites a verse of prostration, performs the prostration of recital, stands up and directly goes into ruku' without any further recital. Such an act is detestable [makrooh]. To avoid this situation one can practice this way. Suppose the last verse of Surah A'raaf  is recited and prostration is performed then after standing up, recite at  least three verses of surah infaal and then perform ruku' (instead of going directly into ruku').

If the surah ends in two or three verses after the verse of prostration then one can perform ruku' after the completion of surah. e.g. if he recited the verse  in surah Bani Israa-eel he can perform ruku' after the completion of surah or he can start another surah not feeling necessary to go into ruku'.

Offering two raka'aah individually after each set of two raka'aah

Note: In this book, wherever the word "detestable [makrooh]" occurs alone, it refers to makrooh ta'hreemi  (unless specifically mentioned). Any prayer that is offered with a makrooh ta'hreemi method is Waajibul-i'daa` and repeating it becomes necessary. <ta'h'taawi page 134>
<shaami volume 1 page 457>
 
 

There is no harm if the Imam pauses the recital while the prompter is correcting his mistake

During the taraawee'h prayer, it may happen that the Imam forgets a verse or gets confused due to fear of incorrect recitation. In such a case when a follower is prompting at his mistake (reminding him of his error and trying to correct his mistake), it is permissible for the Imam to pause during it. Such a pause, on account of its necessity, will not invalidate the prayer. <Fataawa Ra'heemiyah volume 4 page 393>
 
 

The extent of recitation in the taraawee'h prayer

Distracting the Imam with wrong prompts

Some prejudiced memorizers confuse or distract the Imam by giving wrong prompts or by clearing throat or saying a takbeer etc. This is termed as (To make a Muslim commit an error). Shaari' Alaihissalaam has forbidden such acts. <Mishakaat shareef page 35>

The Imam sits forgetfully after the prostration of first raka'aah

If the Imam sits instead of standing up () after the prostration of first raka'aah and then rises up immediately after the followers prompt him then the prostration of forgetfulness () depends upon the time for which the Imam stayed in the sitting posture. e.g. if he kept sitting for the amount of time equivalent to that of performance of one step in the prayer (e.g. equivalent to reciting ) then he must offer the prostration of forgetfulness () however if he sits for a lesser amount of time then prostration of forgetfulness () is not compulsory for him.

The recitation in an invalidated prayer

What should a person do if he forgets to recite a verse/some verses?

Sometimes a memorizer may forget to recite a verse or may omit a verse because he is unable to remember it and sometimes he may jump across an entire surah. In all these cases, he should repeat the missed verses. If he forgot to recite a verse and proceeded only to a few more verses then he should begin from where he missed and continue from there so as to preserve the sequence of surahs in the Qur`aan. However if he proceeded too far and then realized that a certain verse or surah was forgotten/missed then he should pause at his current recital and recite the missed verse/surah and then resume the current recitation so as to preserve the sequence of surahs in the Qur`aan which was determined by Allah (s.w.t.).
<Taataar Khaaniyah volume 1 page 660>
 
 

Sitting after second raka'aah and saying salaam after third raka'aah

If the Imam sits in Qaedah after second raka'aah and by mistake stands up for third raka'aah, then if he realizes it before the prostration of third raka'aah then he should directly go back to sitting posture and offer the prostration of forgetfulness () and end the prayer and if he does not realize his mistake and says salaam after third raka'aah then his first two raka'aah and the recitation in the first two raka'aah remain valid but the third raka'aah and its recitation are invalidated. Therefore, he should repeat the recitation of this third raka'aah in his next prayer.

Forgot to sit after second raka'aah and said salaam after third raka'aah

Sitting after second raka'aah and saying salaam after fourth raka'aah

Not sitting after second raka'aah and saying salaam after fourth raka'aah

When should a masbooq stand up to complete his prayer?

Masbooq should stand up for offering the missed raka'aah only after ensuring the completion of the Imam's prayer. Sometimes a person stands up to offer the missed raka'aah soon after the Imam says first salaam when in fact this first salaam could be meant for prostration of forgetfulness () . If such a situation arises then the follower must immediately go back and catch up with the Imam. <Fataawa Ma'hmoodiyah volume 2 page 356>
 

The Imam says salaam before masbooq could complete his Attha'hiyyath

Tasbee'h after every two raka'aah

Reciting   or a similar tasbee'h after each set of two raka'aah is neither proven by a'haadeeth nor by the practice of companions nor is it specified in the books of fiqh. Such a practice is a mere ritual innovated by people. It is necessary to stop such practices. Moreover, reciting such a tasbee'h also demands sitting for a while and proof of such pause [tarwee'hah] after two raka'aah is not available in any book. <Fataawa Ra'heemiyah volume 4 page 290>

If one feels sleepy

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?

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

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

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

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

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

The prostration of recital should be performed immediately

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

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

Where should a minor listener (prompter) stand

Two taraawee'h in a single mosque

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

Who has more rights over Imamate?

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

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.

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

The Imam is an adult while all the followers are minors

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.

Concerning caps made of straw mat or jute

From what distance can the Imam be followed?

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

Sitting after every fourth raka'aah

No Istiraa'hat after twenty raka'aah

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

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

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

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 ?

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

Offering the prostration of recital within the prayer for a verse recited outside the prayer

A person who offered the obligatory prayer alone can join the congregation for witr

Following the Imam from behind a curtain

If the crowd is huge then remind them of the forthcoming prostration of recital

Explanation: The situation discussed above is bound by increase in crowd. Therefore, if the crowd is less or the mosque is smaller and people can understand the posture of the Imam then providing this facility is not appropriate. However, if the Imam wants to remind them even if crowd is lesser then he can do it.
 
 

Followers could not perform the prostration of recital along with the Imam

A masbooq taking prompts from a Khaarij Salaah ( the one who is not offering the prayer)

If a person joins the congregation at the time when one or more raka'aah were already completed then after the Imam says salaam he is supposed to rise up and make up for his missed raka'aah instead of saying salaam along with the Imam. However, if this person forgetfully said salaam along with the Imam after which someone else prompted him about the missed raka'aah , then if this masbooq rises up to make up for the missed raka'aah immediately after hearing the prompt of that person then he has become the one who took a prompt (within the prayer) from a person who was not in prayer. This invalidates the prayer and if he took the prompt of a kharij salaah but did not stand up immediately and instead rose up after thinking for a while then this is an act performed using his conscious mind and based on this he can offer the remaining prayer but delay in performance of a step ( Qiyaam / standing up  after third or fourth raka'aah) makes the prostration of forgetfulness () compulsory [waajib] for him.

Takbeer (calling of Allahu-Akbar) by someone within the prayer (Daakhil-e-salaah) in complaint of not hearing the voice of the Imam

If an Imam cannot complete the recitation of the entire Qur`aan

If Imam is to be replaced

Supplication after every fourth raka'aah

Counseling in Tarwee'hah

Supplicating after twenty raka'aah

It is excellent to finish the recitation of the entire Qur`aan on 27th of Ramadaan

Present day's samaa'at-e-Qur`aan

Two forms

The purpose of samaa'at-e-Qur`aan

De-merits of Samaa'at-e-Qur`aan

Women exceed men in the gatherings of Samaa'at-e-Qur`aan. In fact, such gatherings are formed mainly to recite Qur`aan to women. Women having small children generally bring them to the gathering. While the recitation continues, children are heard crying and screaming. Some women are busy conversing while some are busy pacifying their crying children. Outside the premises (where samaa'at-e-Qur`aan is arranged ) men are found standing and conversing with each other or with their children while some men , who want to listen to the recitation, are forced to divert their attention towards pacifying their mischievous children. The most prominent disadvantage of such an arrangement is that loudspeakers and amplifiers are installed that carry the voices of reciters to a greater extent and this may itself become a source of oppression for people. People walk casually across the premises talking with each other and not caring about the ongoing recitation. In short, it includes numerous disadvantages that are beyond the scope of this book. The purpose of listening to the Qur`aanic recitation is to seek Allah's mercy which is obtained only if one listens to it carefully and silently irrespective of the audibility of reciter's voice.  . The promise of descent of Allah's mercy upon the listeners of the Qur`aan is associated with a condition that they listen to it silently and with utmost attention which is not possible in such circumstances. Therefore, it is necessary to abandon such practices. One should not think that the command in the above mentioned verse is limited only to prayers. This verse applies to  "Within the prayer" as well as  "Outside the prayer" and this is ascertained by this extract.

Listening to the Qur`aanic recitation is compulsory [waajib]

Attentively listening to the ongoing Qur`aanic recitation [Tadabbur] is compulsory [waajib]. This is deduced from the clear meaning of this verse i.e. And when the Qur`aan is recited, give ear to it and pay heed, that ye may obtain mercy <Al-Qur`aan Surah A'raaf verse 206>.

Furthermore, it is mentioned in Shaami that  i.e. Listening to the Qur`aan when it is being recited is compulsory [waajib] irrespective of the person being in prayer or outside the prayer. <Shaami volume 1 page 509>

When the Qur`aan is being recited, even Supplications and istighfaar (seeking forgiveness)  are prohibited

Listening to the Qur`aanic recitation is compulsory [waajib] and cannot be omitted in any case. Supplications and istighfaar (seeking forgiveness) are the means of  (Seeking proximity to Allah (s.w.t.)). However, even Supplications and istighfaar are detestable [makrooh] when the Qur`aan is being recited. When these (supplication and istighfaar) are themselves a form of worship and carry detestation under such conditions then how can the acts like conversing, crying of children and pacifying them be approved ?

Note: Responding to salutation is compulsory [waajib]. In the same way, responding to sneezing of a person with is compulsory [waajib]. However, when the Qur`aan is being recited, even responding to these is not permissible. Listening to it is compulsory [waajib] for people in the area up to where the voice reaches through loudspeakers but practically, it is not possible to remain silent or keep others silent up to where the voice reaches. When it is not possible to stop listeners in one's house from conversing, then how can it be possible for them to quieten others at places as far as the voice reaches. Therefore, in any case, abandoning the ritual of Samaa'at-e-Qur`aan is necessary and compulsory.

A request to the reciters of the Qur`aan

Supplicating and seeking forgiveness (isthighfaar) during the recitation of Qur`aan

Tahajjud and taraawee'h are two distinct prayers

 This 'hadeeth contains the words  . If the holy prophet (s.a.w.) wanted to command us regarding tahajjud then why did he associate it especially with Ramadaan? This is a clear proof that taraawee'h and tahajjud are two separate prayers. And the most important proposition in support of taraawee'h being a different prayer is that the holy prophet (s.a.w.) led a huge congregation of companions on 23rd and 25th of Ramadaan when in reality there is no disagreement about tahajjud being a supererogatory [nafil] prayer  and the congregation of tahajjud, on account of its being a supererogatory [nafil] prayer, is detestable [makrooh.]. There is no tradition recorded about the holy prophet (s.a.w.) leading tahajjud prayer. Only one tradition is available in which Hadrath Ibn 'Abbaas slept in his maternal aunt's house so that he could witness the routine of the holy prophet (s.a.w.) in nights.  So the holy prophet (s.a.w.) woke up in the night, performed ablution and started offering the tahajjud prayer. Then Hadrath Ibn 'Abbaas, with an intention of following him, made raka'aah and started praying on his (the holy prophet (s.a.w.)) left side. He (s.a.w. ), while still in prayer, moved him to his right side. Other than this, there is no tradition that implies that the holy prophet (s.a.w.) led a supererogatory [nafil] prayer.

However, Islamic Jurists give a limited permission concerning congregation in supererogatory prayers. If one or two followers follow an Imam in a supererogatory prayer then following [Iqtedah] is valid provided it does not include Tadaa`i or a specific call or invitation to join the congregational prayer. It is known from some traditions that the holy prophet (s.a.w.) never omitted tahajjud prayer in his entire life (of prophet hood) and in Ramadaan his routine was that he spent the entire night praying taraawee'h. With such traditions it may seem that both taraawee'h and tahajjud are same. The refutation of such a belief is that the holy prophet (s.a.w.) started praying taraawee'h and kept reciting the Qur`aan until dawn (time of sa'hr) appeared. Therefore, tahajjud was not omitted; instead tadaakhul (merging) of tahajjud in taraawee'h took place. i.e. He (s.a.w.) got the reward for both tahajjud and taraawee'h. It is an agreement of companions (r.a.a.) and consensus of annotators that tahajjud and taraawee'h are two different prayers.
<attas-heeluzzaroori volume 1 page 66>
In this extract tahajjud has been categorized as a different excellence and then by using the words   these have been categorized differently. The truth and the justifiable point is that one should ponder over this fact with calm mind and ask himself,  "Aren't these two distinct prayers?"
<a'hkaamul Qur`aan volume 1 page 147>
 
 

Proof of tahajjud

and the proof of taraawee'h is established by the report of Hadrath Abu Huraira, )

In the first 'hadeeth  is used in the "Independent" sense which is not restricted only to the month of Ramadaan. So it means  "Acquaint yourself with the offering of tahajjud for the whole year, It is an excellent means of seeking proximity to Allah (s.w.t.). Moreover, it is a compensation (kaffaara) for your sins and it prevents you from sinning further. The second tradition contains . which is associated with Ramadaan and implies that whoever observes Qiyaam-al-lail ( taraawee'h ), in the month of Ramadaan, with ikhlaas (Sincerity) and true intention while expecting reward for it will be forgiven for all his sins.

It is a famous principle of fiqh, which states that . So utilizing "Independent" in place of "Confined" and "Confined" in place of "Independent" is neither justifiable nor does it make any sense.

It is because of this practice of using "Independent" in place of "Confined" and "Confined" in place of "Independent" that a large section of ummah (Muslim nation) is unable to perform its obligation appropriately.( Instead of twenty raka'aah they offer eight ). One will be held accountable for offering less than what was commanded but offering more than what was commanded will not lead to any trouble.
<Al-Ba'hrurraa-iq volume 2 page 66>
How can there be a consensus of Muslims of the east and the west upon a specific mistake?
<Al 'Hadeeth>
 
 
 

Congregation for supererogatory [nafil] prayers

Tahajjud in congregation

Note: The congregation for tahajjud is a detestable act [makrooh]. However, it has been observed in big cities that formal announcements are made and posters are pasted; Isn't this, , a detestable [makrooh] act ?
The congregation of tahajjud is in itself a detestable act but the irony is