النص المفهرس

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but may revile himself instead."1
COMMENTARY: One must not offer salah when one is sleepy because it is difficult to
concentrate in that condition. He might say, "O Allah, make me dusty," While he intends
to say "O Allah, forgive me." Instead of praying for himself, he curses himself.
DO NOT MAKE RELIGION DIFFICULT
(١٢٤٦) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الدِّيْنَ يُسْرُ وَلَنْ يُشَاةَ الدِّيْنَ آَحَدْ
إِلَّا غَلَبَهُ فَسَدِّدُوْا وَقَارِبُوْا وَأَبْشِرُوْا وَاسْتَحِيْنُوْا بِالْغَدُوَةِ وَالرَّوْحَةِ وَشَىءٍ مِنَ الدُُّجُةِ - (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1246
said, "Surely, religion is easy. Do not exaggerate in it lest it subdues you. Follow the
middle course aiming at perfection. Rejoice (at the prospect of Paradise). And ask for
(Allah's) help in the morning and evening and in some closing part of the night."2
COMMENTARY: The hadith says explicitly that religion is very easy to observe. It suits
human temperament and conforms to his ability. But, nothing can be done about one who
subjects himself to restrictions and makes religious practice difficult for himself.
It is stated here very clearly that one should not impose on oneself commands that smack
of celibacy. Anyone who does not finds it impossible to follow religion. So, one must
approach religious life with ease and convenience.
Allamah Teebi bl 47> that the two words are synonymous, ((,) and (ysi=) (follow a
moderate course). Some people say that it mean, "Seek nearness to Allah."
The hadith advises that (optional) worship should be restricted to three times beginning of
the day, close of the day and last part of the day (the tahajjud(supererogatory prayer)).
REDEEMING THE MISSED
(١٢٤٧) وَعَنْ حُمَرَ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ نَامَ عَنْ حِزُبِهٍ أَوْ عَنُ شَىءٍ قِنْهُ فَقَرَاهِ فِيُمَا
بَيْنَ صَلَاةِ الْفَجُرِ وَصَلَاةِ الظُّهْرِ كُتِبَ لَهُ كَمَا قَرأَهُ مِنَ اللَّيْلِ- (رواه مسلم)
1247. Sayyiduna Umar رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said, "If
anyone sleeps through his portion of recital of invocation, or part of it, and then
recites it between the salah of fajr and of zuhr, it will be recorded for him as though
he recited it during the night."3
COMMENTARY: If anyone regularly recites the Quran, offers salah or makes invocation or
any thing in the night and misses it some night, all or part of it, then he may redeem it
between fajr and zuhr before zawal. This will be recorded for him as at its regular time and
he will get the reward he gets always.
Similarly, if the rota of the day is missed and one makes it up in the night then it will be
deemed to have been made at its time. The day and night deputize for one another.
The hadith, however, speaks only of the rota of the night because generally one misses the
rota of the night. This is also why this hadith is placed in this chapter.
1 Bukhari # 212, Muslim # 222-786, Abu Dawud # 1310, Ibn Majah # 1370, Musnad Ahmad # 24341.
2 Bukhari # 39, 5673, Nasai # 5034, Musnad Ahmad 5-69.
3 Muslim # 142-747, Abu Dawud # 1313, Tirmidhi # 581, Nasai # 1790, Ibn Majah # 1343, Darami #
1477 Mowain Maalik # 15.3-3.
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WHEN INCAPACITATED
(١٢٤٨) وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّ قَائِمًّا فَإِنْ لَّمْ تَسْتَطِعُ
فَقَّاعِدًا فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ - (رواه البخارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Imran ibn Husayn .1248
Awy said, 'Offer salah standing. If (for some reason) you cannot then sitting. And, if
you cannot (do that) then lying on your side."1
COMMENTARY: During incapacity, the last form is to lie down and turn one's side
towards the qiblah. These is more ease for one who cannot turn his face towards qiblah. He
may offer salah howsoever he is positioned.
The Hanafis say that one must lie on one's back oriented to qiblah with a pillow under his
shoulders and pray with signs. A hadith in Daraqutni confirms that a sick person must lie
on his back. As for this hadith, the prophet , Ale atl Jo suggested this concession to
Sayyiduna Imran deatl so, because he had hemorrhoids. He could not lie on his back.
This command is for the prescribed salah. So this method is of the category of preferable
for optional salah.
OPTIONAL, SITTING DOWN WITHOUT EXCUSE
(١٢٤٩) وَعَنْهُ أَنَّهُ سَأَلَ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ صَلَاةِ الرَّجُلِ قَاعِدًّا قَالَ إِنْ صَلَى قَائِمًا فَهُوَ آَفْقَلُ وَ
مَنْ صَلَّى قَاعِدًا فَلَه نِصْفُ أَجْرِ القَائِمِ وَمَنْ صَلَّى نَائِمًا فَلَهُ نِصْفُ أَجْرِ الْقَاعِدِ- (رواه البخارى)
1249. Sayyiduna Imran ibn Husayn catl so, narrated that he asked the Prophet tl
Alugale about the salah of a man while sitting. He said, "He who prays standing, it is
more excellent. He who prays sitting down gets half the reward of one who stands.
He who prays lying down gets a reward half of one who sits and prays."2
COMMENTARY: This hadith refers to the voluntary salah because the fard salah (obligatory
prayer) should be offered standing and to offer it sitting without an excuse is not proper. If
there is an excuse then the handicapped may offer the salah sitting down.
As for the voluntary salah too, if it is offered sitting without an excuse, it fetches half
reward. If there is an excuse then it will fetch a full reward.
As for offering the voluntary salah lying down, some people say that one is not allowed to
offer it in this way without reason. But, some others say that it is allowed to offer the
voluntary salah lying down without reason too. Hasan Busri atl 47, and other ulama
(Scholars) say that such a person gets half the reward of one who offers the salah sitting.
However, Imam Abu Hanifah alar> said that it is disallowed, He said about this hadith that
it concerns the fard salah (obligatory prayer). If any one is seriously ill and cannot offer salah
standing or sitting then he may offer it lying down. He will get half the reward of one who
offers salah sitting.
1 Bukhari # 1117, Tirmidhi # 372, Ibn Majah # 1223, Musnad Ahmad 4-426.
2 Bukhari # 1116, Tirmidhi # 371.

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الفَضل الثَّانِى
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SECTION II
DHIKR WHILE ABLUTION IS INTACT
(١٢٥٠) وَعَنْ أَبِيْ أُمَامَةً قَالَ سَمِعْتُ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ أوىّ إلى فِرَائِهِ طَاهِرً اوَ ذَكَرَ اللَّهُ
حَتَّى يُدْرِكَهُ النُّعَاسُ لَمْ يَتَقَّلَّبُ سَاعَةٌ مِنَ اللَّيْلِ يَسْأَّلُّ اللَّهُ فِيْهَا خَيْرًا ◌ِنْ خَيْرِ الدُّنْيَا وَالْأَخِرَةِ إِلَّ أَخْطَاءُ إِيَّاهُ
ذَكَّرَ التَّوَوِىُّ فِي كِتَابٍ الْآذْكَارِ پِرِوَايَةِ بنِ الشَّتِئ۔
صلى الله عليه narrated that he heard the Prophet رضى الله عنه Sayyiduna Abu Umamah .1250
Aly say, "If anyone retires to his bed in a state of purity and remembers Allah till
sleep overtakes him, then at every change of side during the night whatever good
to this world and the next he asks Allah, He will grant it to him."1
(١٢٥١) وَعَنْ عَبْدِ اللَّهِ بُنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَجِبَ رَبُّنَا مِنْ رَجُلَيْنِ رَجُلْ
ثَارَ عَنْ وِطَائِهٍ وَلِخَافِهٍ مِنْ بَيْنِ حِبِّهِ وَأَهْلِهِ إِلى صَلَاتِهِ فَيَقُولُ اللّهُ لِمَلَائِكَتِهِ أُنْظُرُوْ إِلَى عَبْدِىُ ثَارَ عَنْ فِرَاشِه
وَوِطَائِهٍ مِنْ بَيْنِ حِبِّهٍ وَأَهْلِهٍ وَإلى صَلُوتِهِ رَغُبَّةٌ فِيُمَا عِنْدِىٌ وَشَفَقًّا قِمَّا عِنْدِىٌ وَرَجُلْ غَزَا فِى سَبِئْلِ اللّهِ
فَاهَزَمَ مَعَّ أَصْحَابٍ فَعَلِمَ مَا عَلَيْهِ فِي الْإِنِْزَامِ وَمَا لَهُ فِى الرُّجُوْعِ فَرَجَعَ حَتَّى هُرِيْقَ دَمُهُ فَيَقُولُ اللّهُ
لِمَلَّائِكَتِهِ أُنْظُرُ ؤُ إِلَى عَبْدِىٌ رَجَعَ رَغْبَةً فِيْمَا عِنْدِىٌ وَشَفَقًّاً مِمَّا عِنْدِىٌ حَتَّى هُرِيُقَ دَمُه- (رواه فى شرح السنة)
1251. Sayyiduna Abdullah ibn Mas'ud tablo> narrated that Allah's Messenger tl
Aug4.le said, "Our Lord is pleased with two men:
A man who comes out of his soft bed and blanket from among his beloved and his
family to his salah. So, Allah says to His angels, 'Look at My slave who has come
out of his soft bed and blanket from among his beloved and his family to his salah
craving for what is with me (of paradise and reward) and fearing that which is with
me (of hell and punishment).
And, a man who wages jihad in the path of Allah, but flees (from there) along with
his companions till he realizes the punishment he invites upon himself (for
deserting at the battlefield) and the reward he will earn for returning, comes back
(and fights) till he is martyred. So, Allah says to His angels, 'Look at My slave who
returned (to the battlefield) craving for what is with me (or paradise and reward)
and fearing what is with Me (of hell and punishment), till his blood was shed!"2
COMMENTARY: It is very trying for anyone to leave his bed and wife in the depth of the night,
and offer salah to worship his Lord. He knows that the comforts of the world cannot help him
in the grave or on the day of resurrection. Only worship of Allah will help him there.
It is not against sincerity and perfection to worship Allah with reward in mind. However,
the more perfect form is to worship Him only for His pleasure without consideration of
reward or punishment. In spite of that, if anyone worships Allah only to earn reward and
avert punishment, he must not think that his worship is in vain and a waste of time.
1 Ibn as Sunni as cited by Nawawi in his kitab ul Adhkar.
2 Musnad Ahmad 1-416, Baghavi in Sharah us sunnah # 930.

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SECTION III
الْفَضْلُ الثَّالِثُ
(١٢٥٢) عَنْ عَبْدِ اللَّهِ بُنِ عَمْرٍ و قَالَ حُدِّئْتُ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ صَلاَةُ الرَّجُلِ قَاعِدًا
نِصْفُ الصَّلَاةِ قَالَ فَأَتَيْتُهُ فَوَجَدْتُّهُ يُصَلّى جَالِمًا فَوَضَّعْتُ يَدِىَ عَلَى رَأْسِهِ فَقَالَ مَالَكَ يَا عَبْدَ اللُّهِ بُنَّ عَمْرُو
قُلْتُ حُدِّثْتُ يَا رَسُولَ اللهِ إِنَّكَ قُلْتَ صَلَاةُ الرَّجُلِ قَاعِدًا عَلَى نِصْفِ القَّلوةِ وَأَنْتِ تُصَلّى قَاعِدًا قَالَ آَجَلُ
وَلَكِتِّى لَسْتُ كَأَحَدٍ مِنْكُمُ - (رواه مسلم)
1252. Sayyiduna Abdullah ibn Amr 'us dil (0) narrated that he was informed of the
words of Allah's Messenger Alu, Ale ail de about a man's salah in a sitting position
being counted as half of the salah. So, he went to him but found him offering salah
while sitting. He placed his hand on the Prophet's alugado all to head and he asked,
"O Abdullah ibn Amr, what is the matter"" He said, "I was told, O Messenger <td
Awyale of Allah, that you had said that a man's salah sitting down counts as half the
salah while you yourself now offer salah sitting?" He said, "Right! But I am not like
anyone of you."
COMMENTARY: When anyone among the Arabs is astonished at someone's deeds, he
puts his hand on his head. It is not bad manners but a sign of intense love, and closeness.
The Prophet Alu, 4.le ail do said, that he should not be compared with anyone. It is his
distinction, howsoever he prays, his salah is not rendered defective.
PEACE IN SALAH
(١٢٥٣) وَعَنْ سَالِمٍ بُنِ آَيِ الْجُهْدِ قَالَ قَالَ رَجُلٌ مِنْ خُزَاعَةً لَيْتَنِىِ صَلَّيْتُ فَاسْتَرَحْتُ فَكَفَهُمْ عَابُوًا ذَلِكَ
عَلَيْهِ فَقَالَ سَمِعْتُ رَسُولَ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ أَقِمِ القَّلَوةِ يَا بِلَالُ ارِهُنَا بِهَا- (رواه ابوداود)
1253. Sayyiduna Saalim ibn Abu al-Ja'd au ail (so) narrated that a man of (the tribe)
Khuza'ah said, "I wish I had found peace in the salah I offered." It seemed that the
listeners did not like what he said, so he informed them that he had heard Allah's
Messenger ,4, leatl to say, "Call the iqamah for the salah, O Bilal, that we may find
peace through it."1
COMMENTARY: If any one offers salah sincerely, he gets peace of mind and comfort and a
sense of satisfaction.
His listeners mistook the man to mean, 'wish I get over with the salah and be at peace.' So,
he explained to them what he meant by quoting the prophet w,ale at that peace lies in
salah, Indeed, the Prophet alugado all to found peace and comfort in worship of Allah. He
had said also:
قُرَّقُعَيْنِى فى الشَّلوةِ-
"In salah lies coolness of my eyes."2
1 Abu DAwud # 4985.
2 Aathar Imam Yusuf p 53.

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CHAPTER - XXXVI
بَابُ الْوِتْرِ
THE WITR SALAH
Witr 1 is any salah with an odd number of raka'at, but the jurists call that particular salah
that is offered after isha as witr. It is generally prayed immediately after isha. This chapter
speaks of this very witr.
WAJIB (EXPEDIENT) OR SUNNAH: Imam Abu Hanifah alar> said that the salah of witr is
wajib (expedient). Imam Shafi'I atlar, and Qadi Abu Yusuf war, said that it is sunnah.
ONE RAKA'AH OR THREE RAKA'AT: The Hanafis hold that witr is made up of three
raka'at. But most of the imams contend that witr comprises any one raka'ah but even they
hold that it is makruh to offer one raka'ah by itself and say that two raka'at may be offered
first and the salutation given at the end of the two and then one raka'ah witr may be offered.
THE METHOD: Like the salah of maghrib witr (according to the Hanafis) is three raka'at.
It is offered in the same as the fard salah (obligatory prayer) is offered, except that a surah is
recited in the fard after al-Fatihah only in two raka'at but in witr it is recited in all three
raka'at. In the third raka'ah, after the second surah, both hands are raised up to the ears
with the takbir and folded together and the supplication (dua) qunoot is made in a soft
voice. The du'a qunoot is:
اَللَّهُؤَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَهْدِيْكَ وَنَسْتَغْفِرُكَ وَنَتُوبُ إِلَيْتَ وَنُؤُّمِنُ بِكَ وَتُثْنِىْ عَلَيْكَ الْخَيْرَ وَنَشْكُرُكَ وَ
لَا تَكْفُرُكَ وَتَخْلَهُ وَنَتُكُ مَنْ يَّفْجُرُكَ ط اَللَّهَّ إِيَّاكَ نَعْبُدُ وَلَكَ نُصَلِّى وَتَسْجُدُ وَإِلَيْكَ نَسْمَى وَتَخْفِدُ وَ
نَرْجُوْا رَحْمَتَكَ وَتَخْشَى عَذَابَكَ إِّ عَذَابَكَ بِالْكُفَّارٍ مُلْحِقُ.
'O Allah we seek your help and your guidance and your forgiveness. We repent to
you and we believe in you. We praise you in the best manner. We thank you are not
ungrateful to you. And, we abandon and steer clear of him who disobeys you.
O Allah, you alone do we worship and offer salah for you alone and prostrate
ourselves before you alone. We come running to you and immerse ourselves in
worship of you. And, we hope for your mercy and dread your punishment. Indeed,
your punishment shall inevitably overtake the infidels."
It is better if the following supplication is made after that.
اللَّهُوَّ اهْدِنِ فِيْمَنُّ مَدَيْتَ وَعَا فِنِيِ فِيْ مَنْ عَافَيْتَ وَتَوَلَِّيٍ فِيُمَنْ تَوَلَّيْتَ وَبَارِكُ لِيْ فِيْمَا أَعْطَيْتَ وَقِنِىُ شَرَّمَا
· قَضَيْتَ فَإِنَّكَ تَقْفِئٍ وَلَا يُقْضِى عَلَيْتَ إِنَّهُ لَا يُذِلُّ مَنْ وَالَيْتَ وَلَا يَعِزُّ مَنْ عَادَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ۔
"O Allah, guide me alongwith those whom you have guided. And preserve me
alongwith those whom you have preserved (from calamities and trials). Hold me
dear (to you) alongwith those whom you hold dear. Bless me in that which you have
bestowed (on me). And save me from the evil of what save me from the evil of what
you have ordained, for, indeed, you ordain and none can ordain against you. Surely,
never is he abased whom you take for a friend, and never can he rise (in honours)
whom you antagonize. Blessed are you, our Lord and exalted!"
1 It is also pronounced watr, but witr is more common.
1
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If anyone does not remember the du'a qunoot, then he may make this supplication:
رَبَّنَآَ أَتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
'Our Lord, grant us that which is good, in this world and (so) in the hereafter (great
us) that which is good. And guard us from the punishment of the hell."
If anyone is unable to make this supplication too, then let him say three times;
اللُهُؤَّ اغْفِرْ لِی یَارَبٍ
"O Allah forgive me."
SECTION I
الفضل الأول
THE RAKA'AT OF WITR
(١٢٥٤) عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلْوةُ اللَّيْلِ مَثْنَى مَثْنِى فَإِذَا خَشِىَ آَحَدُكُمُ
القُبْحَ صَلَّى رَكْعَةً وَاحِدَةً تُؤْتِرُلَهُ مَا قَدْ عَلَّى- (متفق عليه)
1254. Sayyiduna Ibn Umar narrated that Allah's Messenger صلى الله عليه وسلم said, "The
salah of the night is in two's But, when one of you is apprehensive of the approach
of dawn then he must offer one raka'ah that will make the salah he has offered an
odd number for him."1
COMMENTARY: In the light of this hadith, imam Shafi'I adla?), Imam Abu Yusuf atlar, and
Imam Ahmad «lar> have ruled that it is better to offer the optional salah during the night in
two's. One who is engaged in salah during the night should offer, after these salah, one
raka'ah when he feels that the night is nearing an end and dawn is about to begin. This
single raka'ah will make the salah already offered as odd. In this way, the hadith is evidence
for Imam Shafi'I atlar, who holds that witr is one raka'ah.
Imam Tahawi <tl47, Hanafi said that the one raka'ah should be offered in such a way that
first two raka'at are offered, so it makes the two raka'at an odd number. In other words, the
one raka'ah must not be offered separately by itself, but jointly with the two raka'at.
Ibn Hamman atlar, said that this hadith does not establish with witr should be offered one
rak'ah separately with the takbir tahrimah. Hence, it is not correct to deduce from this
hadith that witr has only one raka'ah .. .
Moreover, the strongest argument of the Hanafis is that the Prophet alugacall to disallowed
offering only one raka'h by itself (which is ja,lo).
As for the sahabah and the righteous predecessors it can be said with confidence that most
of the jurists among them offered three raka'at of witr. In fact, Sayyiduna Umar ibn
Khattab dus able, is known to have corrected Sayyiduna Sa'eed ibn Musayyib &sail se, once
when he offered only one raka'ah of witr. "What an incomplete salah this? Offer two
raka'at more, or I shall punish you." (an Nihayah)
Tirmidhi2 has transmitted a hadith of Sayyiduna Ali ase wul (so) that witr consists of three
raka'at. He has also attributed the like of this hadith to (Sayyiduna) Imran ibn Husayn
1 Bukhari # 990, Muslim # 145-749, Abu Dawud # 1336, Tirmidhi # 437, Nasai # 1694, Musnad
Ahmad 2-58.
2 Tirmidhi # 459, 461, 462 and 439, (v1p 215 Dar ul Isha'at Karachi.

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(Sayyidah) Ayshsh 's ail 0), (Sayyiduna) Ibn Abbas aus aul so, and (Sayyiduna) Abu Ayyub
hold that witr رضى الله عنه concluding his comments thus: 'A section of the sahabah ,رضى الله عنه
comprises three raka'at.
(Sayyiduna) Umar Faruq and Ibn Masud &sail so have been cited in Muwatta Muhammad1
to have regarded witr salah as made up of three raka'at.
Imam Hasan Busri dtlar> said that the predecessors follows the same thing.
Generally, the People did not even know of the raka'at of witr.
The freedman of Ibn Abbas que abl (so) saw Mu'awiyah que all so) offer one raka'ah for witr. He
was amazed and worried and he reported his observation to Ibn Abbas wall so). He removed
his doubts and worry by saying. "Mu'awiyah is a jurist. He has the honour of the company of
Allah's Messenger ,wy4. lealgo. Do not raise objections to his conduct." (Bukhari)
Hence, it may be said with confidence that witr is made up of three raka'at. The ahadith abut one
raka'ah of witr are liable to interpretation which we shall to at the proper place, insha Allah.
Or we might say that they refer to the initial practice of the Prophet Alu, 4.le atl do but
ultimately, his witr also consisted of three raka'at and become well known to the sahabah
ultimate practice should serve as a صلى الله عليه وسلم For the ummah, only the Prophet رضى الله عنه
guidelines to follow.
(١٢٥٥) وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْوِتْرُ رَكْعَةٌ مِنْ آخِرِ اللَّيْلِ- (راوه مسلم)
1255. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The witr is one raka'ah at the end of the night."2
COMMENTARY: The witr is one but jointly with the first two raka'at. The third is the witr.
This is how the ahadith are reconciled that say witr is one raka'ah and that say witr is three
raka'at. In this way, the meaning of the hadith remains intact.
The best time to offer the witr is the last part of the night, after the salah of tahajjud
(supererogatory prayer) has been offered. Generally, however, people do not arise for the
tahajjud (supererogatory prayer), so they offer immediately after the isha.
Shaykh Abdul Haq Muhaddith Dahlawi alar> writes that this hadith is evidence that witr is
only one raka'ah. The ahadith that say that witr comprises three raka'at will be reproduced
in this chapter and explained.
FIVE RAKA'AT BUT ONE TASHAHHUD
(١٢٥٦) وَعَنْ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلّىُّ مِنَّ اللَّيْلِ ثَلَاثَ عَشَرَةَ رَكْعَةً يُؤْتِرُ
مِنْ ذُلِكَ مَخَمْسٍ لَّا يَجْلِسُ فِي شَىءٍ إِلَّا فِي آخِرِهَا- (متفق عليه)
1256. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
offer thirteen raka'at during the night (at the time of tahajjud (supererogatory
prayer)). He made five of them witr, sitting only at (the end of) the last of them (for
the tashahhud).3
1 Muwatta Imam Muhammad # 259260, 261 to 265. (Darul Ish'at Karachi).
2 Muslim # 153-752. (See Fath ul Muslim v2 pp 313, 314, but not prayed alone. It is observed with the
last pair of raka'at.).
3 Bukhari # 1140, Muslim # 123-737, Abu Dawud # 1360, 1338, Tirmidhi # 458, Darimi # 1581,
Musnad Ahmad 6/161, Ibn Majah # 1359.

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COMMENTARY: The Prophet alugado al to salah in the night is described in many ways.
One of those methods was that the Prophet alugadoall to first salutations, which means that
he offered them in two's. After that, he finally offered five raka'at with only one tashahhud
and one salutation. He formed the intention to offer witr within them. His witr used to be
included in those five raka'at, in none of which, but the last, did he sit down for the
tashahhud or gave the salutation.
This means that it is allowed to offer five raka'at at a stretch with tashahhud only in the
last. However, not all jurists agree on the permissibility of only one tashahhud. Those who
say the it is disallowed explain that the word 'sitting only during the last raka'ah means
that the Prophet صلى الله عليه وسلم gave only one salutation at the end of the fifth, not in any
other raka'ah as mentioned in some ahadith (but sat for the tashahhud).
Some jurists say that he did not prolong the sitting except in the fifth.
Anyway, all the ulama (Scholars) regard it as permissible to offer more than four raka'at
together with one salutation. The Hanafis, however, limit the number of raka'at with one
salutation to eight. They say that more than eight are allowed, but disliked.
THE PROPHET'S صلى الله عليه وسلم WITR AND TAHAJJUD (SUPEREROGATORY PRAYER)
(١٢٥٧) وَعَنْ سَعْدٍ بُنِ هِشَاءٍ قَالَ انْطَلَقْتُ إِلَى عَائِشَةَ فَقُلْتُ يَا أُمَّ الْمُؤْمِنِينَ آَتْبِتْنِيْ عَنْ خُلُقٍ رَسُوْلِ اللَّهِ صَلَّى
اللهُ عَلَيْهِ وَسَلَّمَ قَالَتْ الَسْتَ تَقْرَأُ الْقُرَانَ قُلْتُ بَلى قَالَتُ فَإَِّ خُلُقُّ نَبِيِّ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَانَ
الْقُرْآنُ قُلْتُ يَّآ أُمَّ الْمُؤْمِنِيُنَّ أَتْبِئْنِيْ عَنْ وِتْرِ رَسُولِ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ كُنَّا نُعِدُّ لَهُ سِوَاكَهُ
وَطَهُوْرَهُ فَيَبْعَنْهُ اللَّهُ مَاشَآءَ آٌَ يَبْعَقَّهُ مِنَ اللَّيْلِ فَيَتَسَوَّكُ وَيَتَوَضَّأُوَيُعَلِی تِسْغَ رَكْعَاتٍ لَا يَجْلِسُ فِيهَا إِلَّا فِ
القَّامِنَّةِ فَيَذْكُرُ اللَّهُ وَيَحْمَدُهُ وَيَدْعُوُهُ ثُؤَّ يَنْهَضُ وَلَا يُسَلِّمُ فَيُعَلِى التَّاسِعَةَّ تُؤَ يَقْعُدُ فَيَذْكُرُ اللَّهُ وَيَحْمَدُه
وَيَدْعُوُهُ ثُؤَّ يُسَلِّمُ تَسْلِيْمًا يُسْمِعُنَا تُؤَّ يُصَلِّى رَكْعَتَيْنٍ بَعْدَ مَا يُسَلِّمُ وَهُوَ قَاعِدْ فَتِلُكَ إِحْدَى عَشَرَةَ رَكْمَةً يَا بُنَّ
فَلَّا أَسَنَّ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَخَذَّ اللَّحْمُ أَوْتَرَ بِسَبْعٍ وَصَّنَةَ فِ الرَّكْمَتَيْنِ مِثْلَ صَفِيْحِهِ فِي الْأُولِى
فَتِلْكَ تِسٌْ يَّا بُنَّ وَكَانَ نَبِىُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَى صَلاَةً أَحَتَّ أَنْ يُّدَاوِمـ عَلَيْهَا وَكَانَ إِذَا
غَلَبَهُ نَوْمٌ أَوْ وَجَمْ عَنْ قِيَّامِ اللَّيْلِ صَلَّى مِنَ النَّهَارِ ثِنْتَى عَشَرَةَ رَكْمَةً وَلَا أَعْلَهُ نَبِنَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرَّأَ
الْقُرْآنَ كُلَّ فِيْ لَيْلَةٍ وَّلَا صَلَّى لَيْلَةٌّ إِلَى الْتُبْحِ وَلَا صَامَ شَهْرً ا كَامِلًا غَيْرَ رَمَضَانَ.
(رواه مسلم)
1257. Sayyiduan Sa'd ibn Hisham al47> narrated that he visited Sayyidah Ayshah
dicail (s) and said, 'O Mother of the believers, do inform me about the disposition of
Allah's Messenger صلى الله عليه وسلم." She asked, "Have you not read the Quran?" He
said, "Of course (I have)." She said, "The disposition of the Prophet صلىاللهعليهوسلم was
the Quran. (He had encompassed all the noble and praiseworthy morals taught by
the Quran His life was the practical example of the Quran)" Then he asked her
about the witr of Allah's Messenger صلى الله عليه وسلم. She said, "I would prepare his

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siwak and his water for ablution. Allah. Would raise him for as long as He would
wish during the night. He would use the siwak, make ablution and offer nine
raka'at. He did not observe the sitting posture except in the eight of them, and made
dhikr, praised Allah and made supplication to him (in the at-tahiyat which
embraces all this). Then, without making the salutation, he would get up for the
ninth, offer it and sit for the qadah, making dhikr of Allah, praise Him and
supplicate Him, Then, he would give the salutation audibly for me to hear. Then,
while sitting He offered two raka'at after the salutation. That added up to eleven
raka'at my son. When Allah's Messenger Alu,4,leil do grew old and had more flesh
on him, he offered seven raka'at witr and the two raka'at as he had been offering
before. That made up nine, my son. When Allah's Messenger A, ,le al Jo offered
salah, he loved to persevere with it. But, when sleep overcome him or prevented
him from standing in salah in the night, he offered twelve raka'at during the day
(before zawal). And, I do not know that Allah's Prophet w,4,latido ever recited the
entire Quran in a night, or offered salah all through a night till morning, or fast
throughout a month, except Ramadan."1
COMMENTARY: As stated previously the Prophet algade all o liked very much to do
whatever optional worship he undertook with a continuous regularity. Of course, if
something cropped up that made it necessary to give it up or he himself wished to make it
known that it could be put off, then sometimes he omitted to do that.
Sayyidah Ayshah asalso, is quoted here as saying that the Prophet's alugacali to fasting was
never for a month together, except during Ramadan. However, she is cited to have said in
another hadith that he fasted throughout the month of Sha'ban. The seeming difference in
these two traditions is removed in her third hadith in which she makes it clear that the
Prophet alugarcall to observed fasting in sha'ban for most of the month (not the entire month).
TWO RAKA'AT OPTIONAL AFTER WITR:
Apart from this hadith, there are other
ahadith that permit two raka'at optional salah after offering the witr. However, the hadith
that follows gives the command: 'let witr be the last of your salahs in the night.
The ulama (Scholars) have undertaken a tremendous investigation to remove this serous difference.
Imam Maalik alar> has rejected this hadith outright. He says that it is not sound.
Imam Ahmad «lar> has taken a middle course. He says, "Neither do I offer two raka'at
after witr nor do I forbid any one from offering them."
The majority of the ulama (Scholars) say that since it is established though sahih ahadith -
that two raka'at may be offered after witr, so it should not be ignored utterly. Then are,
therefore, agreeable that the two raka'at may be offered (after witr). As for making the
ahadith compatible, they have done it in two ways.
(i)
As for making witr the last salah of the night, it means after these two raka'at.
Other optional salah must not be offered. The hadith would mean: 'After offering
the witr and these two raka'at, do not offer other optional salah.
(ii)
The better course is to alternate between offering the two raka'at after witr and
desisting from that in this way, one will abide by both the traditions.
This would mean that the hadith calling to make witr the last salah of the right is of the
nature of mustahab, not a wajib (expedient) command.
1 Muslim # 139-746.

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The next question that arises is whether the Prophet Au, 4.le ul do offered two raka'at after
witr when he offered the witr in the early part of the night after isha, or when he offered
the witr in the last portion of the night after the tahajjud (supererogatory prayer). The
hadith of Sayyiduan Abu Umamah all so, says simply that the Prophet ,aleat . offered
the two raka'at after witr sitting down. He did not specify when he offered them. Early in
he night or later. However, the hadith of Sayyiduna Thawban due dil so, specifies that the
Prophet w,Ale abl do offerd the two raka'at after witr when he offered the witr in the early
part of the night. Both these traditions will be found in close of this chapter (# 1286, 1287)
However, the ahadith of Bukhari atlar>, Muslim atlar, and Muwatta say that the prophet Jo
Alwy qle all offered the two raka'at after witr when he offered the witr with the tahajud
(supererogatory prayer) late in the night. This is correct.
Some ulama (Scholars) maintain that these two raka'at are attached to witr and stand for
the sunnah of the witr they are offered after witr and are like the sunnah attached to the fard
offered before or after fard.
WITR DURING LAST PORTION OF THE NIGHT
(١٢٥٨) وَعَنِ ابْنِ عُمَرَ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اجْعَلُوا أخِرَ صَلَاتِكُمْ بِاللَِّلِ وِتْرًّا- (رواه مسلم)
1258. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, 'Let
witr be the last of your salahs in the night."1
COMMENTARY: As stated in the foregoing lines, this hadith gives the command not as
wajib (expedient) but as mustahab.
(١٢٥٩) وَعَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ بَادِرُوا الشُّبْعَّ بِالْوِتْرِ - (رواه مسلم)
1259. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Hasten to offer the witr before down (as its signs appear)."2
COMMENTARY: According to the hanafis this command is wajib (expedient). If anyone
misses the witr in the night then he should redeem it during the day.
TIMES FOR WITR
(١٢٦٠) وَعَنْ جَابِرٍ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ خَافَ آَمْ لََّ يَقُوْمَ مِنْ آخِرِ اللَّيْلِ فَلْيُؤْتِرْ آَوَّلَّهُ
وَمَنْ طَمَّ اَنْ يَّقُوْمَ أَخِرَهُ فَلْيُؤْتِرْ آخِرَ اللَّيْلِ فَإِنَّ صَلَاةَ اخِرِ الَّيْلِ مَشْهُوْدَةٌ وَذْلِكَ أَفْضَلُ - (رواه مسلم)
1260. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone is unsure that he would get up in the last part of the night (to offer witr)
then he must offer witr in the beginning of the night (after isha). But, if anyone is
hopeful of getting up in the last part of the night, he should offer, if in the last part
of the night, for salah at the end of the night is witnessed (by the angels and
blessings descend then). And, that is the most excellent."3
COMMENTARY: As stated previously, worship in the last part of the night fetches more reward.
1 Bukhari # 998, Muslim # 151-751.
2 Mus'im # 149-750, Tirmidhi # 467, Musnad Ahmad 2-37, Abu Dawud # 1436.
3 Muslim # 162-755, Tilmidhi # 455, Ibn Majah # 1187, Muwatta 7.3-18, Musnad Ahmad 3-3389.

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(١٢٦١) وَعَنْ عَائِشَةً قَالَتْ مِنْ كُلِّ اللَّيْلِ أَوْتَرَ رَسُوُلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ آَقَلِ اللَّيْلِ وَأَوْسَطِهِ
وَآخِرِهِ وَانْتَهِى وِتُرَهُ إِلَى السَّحُرِ- (متفق عليه)
1261. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم had
offered the witr during every portion of the night. The beginning of the night,
middle of it and the end of it. His witr finished at down (during his final age, and it
was the sixth portion of the night).1
THREE ADVICES
(١٢٦٢) وَعَنُ أَبِي هُرَيْرَةَ قَالَ أَوْضَانِيْ خَلِيْلِى بِقَلَاتٍ صِيَّامَ ثَلَاثَةِ آَيَّامٍ مِنْ كُلِّ شَهُرٍ وَرَكْمَتَي الضُّحى وَ آَْ
أَوْتِرَ قَبْلَ آَبْ آنَامَ۔ (متفقعليه)
1262. Sayyiduna Abu Hurayrah ass al , narrated, "My friend (meaning, the
Prophet) , Al dil & instructed me to do three things: to fast three days every
month, to offer two raka'at of ad-duha (forenoon salah) and to offer the salah of
witr before going to sleep."2
COMMENTARY: As for three fasts every month, some ulama (Scholars) say that they are
on the 13th, 14th and 15th of every month. Some others say that they are in the beginning of
the month, middle of it and end of it. Yet others say that the choice is up to the worshipper
and he may fast three days in month at his choice.
The salah of ad-Duha is the salah of ishraq or of chaast. This is offered after the sun rises
high. They are from two raka'at on. Ishraq is upto six raka'at and chaast up to twelve.
Abu Hurayrah 's ail so, was instructed to offer the witr in the beginning of the night
because he occupied himself in revising and memorizing ahadith for a long time in the
night. So, it was very difficult for him to get up late in the night. It is because of his
occupation he was also instructed to offer only two raka'at of ishraq or chaast. This shows
that to occupy oneself in acquiring religious knowledge is better then occupying oneself in
optional worship.
SECTION II
اَلْفَضْلُ الثَّانِى
LENIENCY IN AFFAIRS!
(١٢٦٣) عَنْ تُقَيْفِ بْنِ الْحَارِثِ قَالَ قُلْتُ لِعَائِشَةَ أَرَأَيْتِ رَسُوْلَ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ كَاتَّ يَفْتَسِلُ
مِنَ الْجِتَابَةِ فِي أَوْلِ الَّيْلِ آَمْ فِي أَخِرِهِ قَالَتْ رُبََّا اغْتَسَلَ فِ آَقَلِ اللَّيْلِ وَرُبَّمَا اغْتَسَلَ فِي أَخِرِهِ قُلْتُ اللّهُ الْبُ
الْتُمْدُ لِلْهِ الَّذِئْ جَعَلَ فِ الْأَمْرِسِعَةَّ قُلْتُ كَانَ يُؤْتِرُفِ آَقَلِ الَّيْلِ آَمْرِ فِي أَخِرِهٍ قَالَتُ رُبَّمَا أَوْتَّرَ فِىِ آَقَلٍ
الَّيْلِ وَرُبَّمَا أَوْتَرَ فِ آخِرِهِ قُلْتُ اللَّهُ أَكْبَرُ الْخُمْدُ لِلُّهِ الَّذِىُ جَعَلَ فِي الْأَمْرِ سَعَةً قُلْتُ كَانَ تَخْهَرُ بِالْقِرَاءَةِ
أَمْ يُخْفِتُ قَالَتْ رُبَّمَا جَهَرَبٍهٍ وَرُبَّمَا خَقَّتُ قُلْتُ اللَّهُ أَكْبَرِ الْحَمْدُ لِلّهِ الَّذِىُ جَعَلَ فِي الْأَهْرِسَعَةَ - رَوَاءُ
1 Bukhari # 996, Muslim # 137-745, Tirmidhi # 456, Nasai # 1681, Ibn Majah # 1186.
2 Bukhari # 1178, Muslim # 85-721, Abu Dawud # 1432, Tirmidhi # 760, Nasai # 1677, Darami # 1454;
Musnad Ahmad 2-459.
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أَبُوْ دَاؤدَ وَرَوَى ابْنُ مَاجَةَ الْفَضْلَ الْآَخِيْرَ.
1263. Sayyiduna Ghudayf ibn al-Harith atlar> said, "I asked Sayyidah Ayshah Also
& whether Allah's Messenger Aw, Ale al do had the purifying bath after sexual
defilement early in the night or towards the end of it. She said, 'Sometimes he had
the bath early in the night (forthwith after sexual defilement) and sometimes (he
slept and) he had the bath towards the end of the night.' I extolled .Allah, saying,
Allah is the Greatest. Praise belongs to Allah who has allowed leniency in
(religious) affairs! Then I asked whether he offered the witr early in the night or
towards the end of it, and she said that sometimes he offered it early in the night
and sometimes towards the end of it. So, I remarked, 'Allah is the Greatest. Praise
belongs to Allah who has allowed leniency in (religious) affairs! Next, I asked, 'Did
he recite the Quran aloud (in the salah of tahajjud (supererogatory prayer), or any
salah), or in a low voice?' She said, 'sometimes he recited it in a loud voice and
sometimes in a low voice,' So, I exclaimed, 'Allah is the Greatest. Praise belongs to
Allah who has allowed leniency in (religious) affairs!"1
HOW MANY RAKA'AT
(١٢٦٤) وَعَنْ عَبْدِ اللَّهِ بْنِ آَبٍ قَيْسٍ قَالَ سَأَلُكُ عَائِشَةً بِكَمْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤْتِرُ
قَالَتْ كَانَ يُؤْتِرُ بِأَرْبَعْ قَثَلَاثٍ وَسِتٍ وَثَلَاثٍ وَثَّمَانٍ وَثَلَاثٍ وَعَثْرٍ وَثَلَاثٍ وَلَمْ يَكُنْ يُؤْتِرُ پِأَنْقَص
مِنْ سَبْعٍ وَلَا بٍأَكْثَرَ مِنْ ثَلَاثَ عَشَرَةً- (رواهابوداؤد)
1264. Sayyiduna Abdullah ibn Abu Qays ablar> said that he asked Sayyidah Ayshah
,after with witr. She said صلى اللهعليه وسلم how many raka'at did Allah's Messenger رضى الله عنه
"He would offer witr with four and three, six and three, eight and three and ten and
three. He never offerd witr with less than seven and never with more than thirteen."
COMMENTARY: The pairs four and three, etc, mean four raka'at of tahajud
(supererogatory prayer) and three of witr, seven in all, and so up to ten and three. These
are all descried as witr.
This hadith says explicitly that witr is not one raka'ah, but three.
It does not mean that the Prophet alugarcall to did not ever offer less then seven and more
than thirteen with witr. Rather, this was the general practice he observed, for, he is known
to have offered five raka'at and fifteen, too.
WITR IS WAJIB (EXPEDIENT)
(١٢٦٥) وَعَنُ أَبِ أَيُّوُبَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْوِتْرُ حَقْ عَلَى كُلِّ مُسْلٍِ فَمَنْ أَحَبَّ أَ
يُؤْتِرَ بَخَّمٍْ فَلَيَفْعَلُ وَمَنْ أَحَبَّ أَنْ يُؤْتِرَ بِقَلَاثٍ فَلْتُفْعَلُ وَمَنْ أَحَبَّ أَنْ يُؤْتِرَ بِوَاحِدَةٍ فَلْيُفْعَلُ-
(رواه ابوداود والنسائى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Ayyub .1265
said, "The witr is a duty (obligatory) on every Muslim. He who wishes to offer it as
five raka'at, may do so. He who wishes to offer it as three raka'at may do so. He
1 Abu Dawud # 226, Ibn Majah (only the last portion about recital) # 1354.

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who wishes to offer it as one raka'ah, may do so."1
COMMENTARY: The word (¿) haqq in the text (duty) stands for wajib (expedient)
(obligatory) and established. Imam Abu Hanifah wl47, said, that witr is wajib (expedient).
Imam Shafi'I atlar, said that it is es tablished through sunnalt, so it is sunnah. Given the
raka'at in the hadith, Sufyan Thawri all ar, adopted five as too other imams. Imam Abu
Hanifah lar adopted three raka'at and Imam Shafi'I war, adopted one, saying that witr is
only one raka'ah.
EXCELLENCE OF WITR
(١٢٦٦) وَعَنُ عَلِيٍّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ اللهَ وِتُرُّ ◌ُحِبُّ الْوِتْرَ فَأَوْتِرُوا يَا أَهْلَ
الْقُرْآنِ - (رواه الترمذى وابوداود والنسائى)
1266. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, Allah
is witr (one), loves the witr (that which is single). So offer the witr, O people of the
Quran."2
COMMENTARY: Allah is one and Alone as a Being and in His attributes. He has no co-
equal NO one helps him and he has no associate or partner.
He gives too much reward to those who offer the salah of witr. Being one, He loves witr.
(١٢٦٧) وَعَنُ خَارِجَةً بْنِ حُذَافَةً قَالَ خَرَبَ عَلَيْنَا رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَالَ إِنَّ اللَّهَ آَمَذَّكُمْ
بِصَلَاةٍ هِىَ خَيْرٌ لَّكُمْ مِنْ حُمُرِ النَّعَمِ الْوِتْرُ جَعَلَهُ اللّهُ لَكُمْ فِيْمَا بَيْنَ صَلَاةِ الْعِشَآءِ إِلَى أَمْ تَطْلَعَ الْفَجُرُ.
(رواه الترمذى و ابوداؤد)
1267. Sayyiduna Kharijah ibn HUdhafah due dile narrated that Allah's Messenger Je
Auyd le atl came to them (one day) and said, "Surely Allah has helped you with a salah
(other than the five times salahs) that is better for you than red camels - the witr
(salah). Allah has assigned it for you between the salah of isha and the rise of dawn."3
COMMENTARY: The red camels are very costly in Arabia and a precious possession. The
witr being better is more precious than all worldly possessions.
According to this hadith, the salah of witr is wajib (expedient) and it is disallowed to offer ti
before isha.
REDEEMING WITR
(١٢٦٨) وَعَنُ زَيْدٍ بُنِ أَسْلَمَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ نَامَ عَنُ وِتُرِهِ فَلْيُصَلٍ إِذَا أَصْبَحْ
رَوَاهُ التِّرِ مِذِىُّ مُرْسَلًا-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Aslam .1268
Aw, said, "He who sleep without offering the witr must redeem it on awakening."4
1 Abu Dawud # 1422, Nasai # 1212, Ibn Majah # 1190.
2 Tirmidhi # 453, Abu Dawud # 1416, Bukhari # 6410, Muslim # 5-2688, Nasai # 1675, Ibn Majah #
1169, Darimi # 1580, Musnad Ahmad 1-100.
3 Tirmidhi # 452, Abu Dawud # 1418, Ibn Majah # 1168, Darimi # 1576.
4 Tirmidhi # 465, Abu Dawud # 1431.

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COMMENTARY: If one who is regular, misses the salah of witr, then he must offer it before
the fard salah (obligatory prayer) of fajr but, if there is not enough time, then after the fard of fajr.
If one is not regular at observing the times, then he may offer the missed witr before the
salah of fajr or after it as he wills.
RECITAL IN WITR
(١٢٦٩) وَعَنُ عَبْدِ الْعَزِيْزِ بْنِ جُرَيْجٍ قَالَ سَأَلَنَا عَائِشَةً بِأَيِّ شَىِْ كَانَ يُؤْتِرُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
قَالَتْ كَارٍ يَقْرَأُ فِي الْأُولِى بِسَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَفِ الثَّانِيَّةِ بِقُلُ يَا آَيُّهَا الْكَافِرُونَ وَفِيِ الثَّالِئَةِ بِقُلُ
هُوَّ اللَّهُ أَحَدْ قَ الْمُعَوَّذَتَيْنِ - رَوَاهُ التِّرْ مِذِىُّ وَأَبُوْدَاوُدَ وَرَوَاهُ النَّسَآئِىُّ
1269. Sayyiduna Abdul Aziz ibn Jurayj ablar, said that the asked Sayyidah Ayshah
,recite in witr?" She said صلى الله عليه وسلم what surahs did Allah's Messenger رضى الله عنه
(قل يابها الكفرون) al a'la), in the second) (سبح اسم ربك الأعلى) He used to recite in the first rakah"
(al-kafirun) and in the third (قل هو الله احد) (al-Ikhlas) and the mu'awwidhatan (al-Falaq
and an Naas)."1
(Nasai transmitted it from;)
(١٢٧٠) عَنُ عَبْدِالرَّحْمنِ ابنِ ابری
1270. Sayyiduna Abdur Rahman ibn Abza diabil %),2
(and Ahmad from:)
(١٢٧١) وَرَوَاءُ أَحْمَدُ عَنْ أُتيِ بْنِ كَعْبٍ وَالدَّارِمِّ
3 ,رضى الله عنه Sayyiduna Ubayy ibn Ka'b .1271
(and Darimi from;)
(١٢٧٢) عَنِ ابْنِ عَبَّاسٍ وَلَمْ يَذْكُرَاوَ الْمُعَوِّذَتَيْنِ۔
4 رضى الله عنه Sayyiduna Ibn Abbas .1272
But the last two did not mention the mu'awwidhatan.
COMMENTARY: Ibn Hammam al 47> said that the Hanaf . follow the final version of
Darimi sular, which says that the Prophet alugarcall to recited al-Ikhlas in the third raka'ah.
They recite only this surah in the third raka'ah of witr (namely aan +15). This is also borne
out by another tradition of Sayyidah Ayshah. Amail so)
The Hanafis do not recite the mu'awwidhatan with al-Ikhlas in the last raka'ah because the
sanad of this tradition is weak and secondly, the method mentioned in it is contrary to the
habit of the prophet , Ale aldo who is known to make every subsequent raka'ah shorter
than the preceding while this tradition suggests that the third raka'ah would be longer than
the first two. Mulla Ali Qari atlar> has spoken on it at length and has presented more
arguments on behalf of the Hanafis. These may be seen in his Mirqah.
1 Abu Dawud # 1423, Tirmidhi # 463, Ibn Majah # 1173.
2 Nasai # 1231, Ibn Majah # 1171, Darimi # 1589.
3 Daraqutni # 3 in Kitab witr.
4 Darimi # 1586.

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Further, this hadith is evidence that the Prophet ,a lail do offered the three raka'at of witr
giving only one salutation.
THE SUPPLICATION IN WITR
(١٢٧٣) وَعَنِ الْحُسَنِ بْنِ عَلِيٍّ قَالَ عَلَّمَنِيْ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَلِمَاتٍ آقُوْلُهُنَّ فِي قُنُؤْتِ الْوِثُرِ
اَللَّهُوَّ اهْدِنِيٌ فِيُمِنْ هَدَيْتَ وَعَافِيٍ فِيُمَنْ عَافَيْتَ وَتَوَلَّنِ فِيُمَنُ تَوَلَّيْتَ وَ بَارِكُ لِيُ فِيمَآً اعُطَيْتَ وَقِنِيْ
شَرَّ مَا قَضَيْتَ فَإِنَّكَ تَقْضِئِ وَلَا يُقْفِى عَلَيْكَ إِنَّهُ لَا يُذِلُّ مَنُ وَّالَيْتَ تَبَارَكُتَ رَبَّنَا وَتَعَالَّيْتَ.
(رواه الترمذى وابوداود والنسائى وابن ماجة والدارمى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Hasan ibn Ali .1273
taught him some expressions that he might recite them in the qunoot (standing,
supplication) in witr;
اَللَّهُوَّ اهْدِنٍِ فِيُمِنْ هَدَيْتَ وَعَافِيٌ فِيُمَنُ عَافَيْت وَتَولَِّ فِيُمَنُ تَوَلَّيْتَ وَ بَارِكُ لِيْ فِيْمَآً اعْطَيْتَ وَقِ شَرَّ
مَا قَضَيْتَ فَإِنَّكَ تَقْفِى وَلَا يُقْضِى عَلَيْكَ إِنَّهُ لَا يُذِلُّ مَنْ قَالَيْتَ تَبَارَكُتَ رَبَّنَا وَتَعَالَّيْتَ
'O Allah, guide me along with those whom you have guided. And preserve me
along with those whom you have preserved. Hold me dear (to you) along with those
whom you hold dear. Bless me in that which you have bestowed (on me). Protect
me from the evil of what you have ordained, for, indeed, you ordain and none can
ordain against you, surely, never is he abased, whom you take for a third. Blessed
are you, our Lord and Exalted! 1
COMMENTARY: The words of Sayyiduna Hasan de aulaso) mean that their prayer is made all
though the year in witr. The Hanafis abide by it. However, the Shafi'is restrict the supplication
of qunoot to the second half of Ramadan in witr. They make the supplication of qunoot only in
the last half of Ramadan while the Hanafis make it every day in the salah of witr.
The Sha'fi'is make this prayer in witr and fajr. The Hanafis make the prayer in witr:
اللُهُؤَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَهْدِيُكَ وَنَسْتَغْفِرُكَ وَنَتُوبُ إِلَيْكَ وَنُؤْمِنُ بِكَ وَنُثْنِىْ عَلَيْكَ الْخُيْرَ وَنَشْكُرُكَ وَ
لَا نَكُفُرُكَ وَتَخْلَهُ وَنَتُوكُ مَنْ يَّفْجُرُكَ ،اَللَّهَّ إِيَّاكَ نَعْبُدُ وَلَكَ نُصَلِّى وَنَسْجُدُ وَإِلَيْكَ نَسْطِى وَتَخْفِدُ وَنَرْ
جُوْا رَ حُمَّتَكَ وَتَخْشَى عَذَابَكَ إِّ عَذَابَكَ بِالْكُفَّارٍ مُلْحِقْـ
(mentioned in the beginning of his chapter, before hadith # 1254).
Some ulama (Scholars) maintain that both supplications must be made in witr. Both are
mentioned in the beginning of this chapter # 36), with their translation.
VARYING VIEW POINTS:
Ibn Hammam wil 47) said that the imam differ on the
supplication qunoot in three ways.
(i)
Should it be made before going into ruku or after rising from it?
(ii)
Should it be made always in witr on only during the last half of Ramadan?
(iii)
Should it be made in any salah other than witr?
1 Tirmidhi # 463, Abu Dawud # 1425, Nasai # 1744, Ibn Majah # 1178, Musnad Ahmad # 1718,
Darimi # 1593.

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As for the first Imam Shafi'I atlar> holds that it should be made on rising from ruku. But,
Imam Abu Hanifah «lar, differs and his arguments are strong and may be seen in mirqah.
As for the second and third issues, we shall discuss them in detail in the next chapter al-
qunoot (37), insha Allah.
TASBIH AFTER WITR
(١٢٧٤) وَعَنْ أُتَيِّ بْنِ كَعْبٍ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ فِىِ الْوِتْرِ قَالَ سُبْحَاَ
الْمَلِكِ الْقُدُّؤُسِ رَوَاءُ أَبُوْدَاودَ وَالنِّسَائِىُّ وَزَادَ ثَلَاثَ مَرَّاتٍ يُطِيْلُ وَفِى رِوَايَةٍ لِلنِسَآئِّ
1274. Sayyiduna Ubayy ibn Ka'b as all go, narrated that on giving the salutation at
the end of the salah of witr, Allah's Messenger alugacall to used to say.
سُبْحَانَ الْمَلِكِ الْقُذُّوُسِ
"without blemish is the sovereign, the sacred."
Nasai added that he said them three times prolonging the words.1
(١٢٧٥) عَنْ عَبْدِ الرَّحُمْنِ ابْنِ ابْزُئُ عَنْ آَبِهِ قَالَ كَانَ يَقُولُ إِذَا سَلَّمَ
1275. Abdur Rahman ibn abza «lar, reported from his father that he used to say on
giving the salutation:
سُبْحَاكَ الْمَلِكِ الْقُدُّؤْسِ ثَلَاثًا وَيَرْفَهُ صَوْتَهُ بِالَّالِئَةِ-
Three times, and raise his voice at the third.2
COMMENTARY: The version in Daraqutni has the words
سُبْحَانَ الْمَلِكِ الْقُدُّؤْسِ رَتِّ الْمَلَائِكَةِ وَالرُّوحِ
'without blemish is the sovereign, the sacred, Lord of the angels and the sprit."
(١٢٧٦) عَنُ عَلِيٍّ قَالَ إِكَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِ آخِرٍ وِتْرِهِ اَللَّهُوَّ إِّعْ آَعُوذُ بِرِضَاكَ مِنْ
سَخَطِكَ وَبِمُعَا فَاتِكَ مِنْ عُقُوْبَتِكَ وَأَعُوذُبِكَ مِنْكَ لَآَ أُحْصِيْ ثَنَاءٌ عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلى نَقْسِكَ.
(رواه أبوداود والترمذى والنسائى وابن ماجة)
1276. Sayyiduna Ali رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم used to say at the
end of his witr:
اللُهُؤَّ إِ اَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَبِمُعَا فَاتِكَ مِنْ عُقُوُ بَتِكَ وَأَعُوذُبِكَ مِنْكَ لَّآ أُحْصِيْ ثَنَّاءٌ عَلَيْك
أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
"O Allah, I seek refuge in your pleasure from your anger, in your forgiveness from
your punishment, in you from your wrath. I cannot count the praise due to you. You
are as you have praised yourself."3
1 Abu Dawud # 1430, Nasai # 1751.
2 Nasai # 1733.
3 Abu Dawud # 1427, Ibn Majah # 1179, Tirmidhi # 3577, Musnad Ahmad # 751.

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COMMENTARY: The prophet Aw, Ale atl do made this prayer in the third raka'ah of witr
after the ruku. Hence, Imam Maalik alar> follow this practice, Some people say, however,
that he made this prayer after giving the salutation, and some other say that he made this
within the at-tahiyat before the salutation. Some other hold that he made this prayer in his
prostrations.
Nasai atlar> has transmitted a tradition that says clearly that the Prophet ,lablo made
this prayer when he lay down on his bed after finishing the salah of witr. Allah knows best.
DETERMINING A PARTICULAR DU'A QUNOOT: Ibn Hammam al ar, said that a
section of the ulama (Scholars) hold that one must not adopt a single supplication to be
made in the qunoot (as du'a qunoot) because that comes to the tongue automatically and
the heart and tongue do not synchronize with one another. It becomes a habit and the heart
fails to throb with it. So, the objective of the prayer is last, for, only that prayer has effect
which emerges from the care of the heart and is expressive of one's sentiments.
At the same time, other ulama (Scholars) hold that this instruction applies to prayers other
than the regular one;
الخ
اللَّهُؤَّ إِنَّا نَسْتَعِيْنُكَ.
and it is not disallowed to make it a regular, constant prayer but other prayers besides
this, must not be fixed for always. They must be made now and then, because the
sahabah «wealso had unanimously adopted:
اللَّهُمَّ إِنَّا نَسْتَعِيْنُكَ.
and they made it always. Of course, other prayers as du'a qunoot are also allowed of and
on.
The Muheet has also exempted the supplication:
. الخ
اللهم اهدنى .....
which means that even this is not disallowed to be adopted as a constant du'a qunoot.
SECTION III
الفَصلُ الثَّالِثُ
MU'AWIYAH & ONE RAKA'AH WITR
(١٢٧٧) عَنِ ابْنِ عَبَّاسِ قِيْلَ لَهُ هَلُ لَّكَ فِي أَمِيْرِ الْمُؤْمِنِيْنَّ مُعَاوِيَّةً مَا أَوْتَرَ إِلَّ بِوَاحِدَةٍ قَالَ أَصَابَ إِنَّهِ فَقِيُّهُ
وَفِيْ رِوَايَةٍ قَالَ ابْنُ آتٍ مُلَيْكَةً أَوْتَرَ مُعَاوِيَةٌ بَعْدَ الْمِشَآءِ بِرَكْمَةٍ وَعِنْدَهُ مَوْلَّى لِّ بُنِ عَبَّاسِ فَأَتُ ابْنَ عَبَّاسِ
فَأَخْبِرَة فَقَالَ دَعْهُ فَإِنَّهُ قَدْ صَحِبَ النَّبِيَّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ - (رواه البخارى)
1277. It is narrated about Sayyiduna Ibn Abbas Accabl so> that he was asked, "What do
you say of the amir ul muminin Mu'awiyah offering only one raka'ah as witr?" He
said, "He is a jurist and did right."
In another version, Ibn Abu Mulaykah «lar> narrated that Sayyiduna Mu'awiyah
as atl (so) offered one raka'ah of witr after the salah of isha. The freedman of
Sayyiduna Ibn Abbas acall so, was with him at that time. So, he came and reported
it to Sayyiduna Ibn Abbas (R who said, "Leave him alone. Indeed, he was a

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1''. صلى اللهعليه وسلم companion of the Prophet
COMMENTARY: Perhaps Sayyiduna Mu'awiyah &sail so) offered only one raka'ah of witr.
This surprised those who observed him, for witr is three raka'at. It is also possible that he
may have offered the single witr with two raka'at but those who observed him remarked
that he had not offered the isha or the tahajjud (supererogatory prayer).
EMPHASIS ON WITR
(١٢٧٨) وَعَنُ بُرَيْدَةً قَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ الْوِتْرُ حَقِى فَمَنُ لَّمْ يُؤْتِرُ فَلَيْسَ مِنَّا
اَلْوِتْرُحَقْ فَمَنُ لَّمْ يُؤْتِرُ فَلَيْسَ مِنَّا الْوِتْرُ حَقٌّ فمَنْ لَمْ يُؤْتِرُ فَلَيْسَ مِنَّا۔(رواهابوداؤد)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Buraydah .1278
Aw, say, "The witr is haqq (duty). He who does not offer it, does not belong to us.
The witr is haqq. He who does not offer it, does not belong to us. The witr is haqq.
He who does not offer it does not belong to us."2
COMMENTARY: This should be enough to emphasise that witr is wajib (expedient). The
Hanafis go by this dictate.
MUST BE REDEEMED
(١٢٧٩) وَعَنْ أَبِ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَّمَ عَنِ الْوِتْرِ أَوْنَسِيَّهُ فَلْيُصَلٍ إِذَا ذَگرَوَ
إِذَا اسْتَيْقَظَ - (رواه الترمذى وابوداود وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .1279
said, "If anyone goes to sleep without offering the witr, or forgets to offer it, then he
must offer it when he remembers it or when he awakes."3
COMMENTARY: It witr were not wajib (expedient) it would not have been necessary to
redeem it.
OR SUNNAH?
(١٢٨٠) وَعَنُ مَّالِكٍ بَلَغَهُ أَثّ رَجُلًا سَأَلَ ابْنَ عُمَرَ عَنِ الْوِتْرِ آَوَاجِبْ هُوَ؟ فَقَالَ عَبْدُ اللَّهِ قَدْ أَوْتَرَ رَسُوْلُ
اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ وَأَوْتَرَ الْمُسْلِمُوْنَ فَجَعَلَ الرَّجُلُ يُرَدِّدُ عَلَيْهِ وَعَبْدُاللَّهِ يَقُولُ أَوْتَرَ رَسُولُ اللَّهِ
صَلَى اللهُ عَلَيْهِ وَسَلَّمَ وَأَوْتَرَ الْمُسْلِمُونَ - (رواه فى الموطأ)
1280. It is reported about Maalik wil47> that he learnt that a man asked Sayyiduna
Ibn Umar 4 al (so) about the witr whether it is wajib (expedient)? Abdullah (Ibn
Umar ) رضى الله عنه said, "Indeed, Allah's Messenger صلى الله عليه وسلم offered the witr and
the Muslims also offer it." But, the man persisted and repeated his question and
Abdullah رضى الله عنه continued to say, "Allah's Messenger صلى اللهعليه وسلم offered the witr
and the Muslim do offer it, too."4
1 Bukhari # 3765.
2 Abu Dawud # 1419.
3 Abu Dawud # 1431, Tirmidhi # 405, Ibn Majah # 1188.
4 Muwatta Maalik # 7.3-17.

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COMMENTARY: One way to answer a question is to give evidence for it to be positive.
This is what Sayyiduna Ibn Umar due dil (so) did to say that witr is Wajib (expedient) since
Allah's Messenger ,,leablo offered, it constantly and the Muslims are one in offering it.
One reason why Ibn Umar due dil > did not give a direct reply was to exercise caution. He
had not heard from the prophet صلى الله عليه وسلم a clear verdict about it.
RECITATION IN WITR
(١٢٨١) وَعَنْ عَلِيٍّ قَالَ كَاَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُؤْتِرُ بِقَلَاتٍ يَقْرَأُ فِيْهِنَّ بِتِسْعِ سُوَرٍ مِنَّ
الْمُفَضَّلِ يَقْرَأُ فِى كُلِّ رَكْعَةٍ بِقَلَاثِ سُوَرٍ أُخِرُ هُنِّ قُلْ هُوَ اللَّهُ أَحَدْ- (رواه الترمذى)
1281. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
offer three raka'at as witr. He recited in them nine surahs from al-Mufassal, three in
each raka'ah and the last of them was (قل هو الله أحد) (al-Ikhlas).1
COMMENTARY: Some versions give the detail that the Prophet recited:
قُلْ يَا أَيُّهَا) in the second. (Arabic) and (إِذَا جَآءَ نَصْرُ اله، إِنَّا أَعْطَيْنَكَ) .in the first الْهُكُمُ التُّكّائِ إِنَّ الْزَ لْنَهُ إِذَا زَلْزِلَتِ الْآَرْضِ
,108 ,110 ,103 ,99 ,97 ,102 # in the third. (They are respectively surah (الكافِرُونَ، تَبَتْ يَدًا، قُلْ هُوَّالة
109, 111, 112.)
IBN UMAR'S رضى الله عنه CASE
(١٢٨٢) وَعَنْ ثَّافِعٍ قَالَ كُنْتُ مَعَ ابْنِ عُمَرَ بِمَكَّةً وَالسَّمَاءُ مُغِيْمَةٌ فَخَشِىَ الُبْحَّ فَأَوْتَّرَ بِوَاحِدَةٍ ثُوَّ انْكَشَفَ
قَرَأْىِ آَقَّ عَلَيْهِ لَيْلًا فَشَفَةَ بِوَاحِدَةٍ ثُؤَّ صَلَّى رَكْعَتَيْنِ رَكْعَتَيْنٍ فَلَمَّا خَشِىَ القُبُعَّ أَوْتَرَ بِوَاحِدَةٍ-(رواه مالك)
1282. Sayyiduna Nafi lar> narrated that he was with Sayyiduna Ibn Umar dis ati (50)
in Makkah. The sky was overcast and he felt that dawn was on them, so he offerd
one raka'ah of witr. But, the sky cleared and he observed that night still remained.
So, he offered one more raka'ah to make it even (a pair). Then, he offered two
raka'at two raka'at till when he feared dawn had approached, he offered one
raka'ah witr.2
ANOTHER METHOD OF SITTING FOR SALAH
(١٢٨٣) وَعَنْ عَائِشَةَ أَشَّ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَاتَ يُصَلِّى جَالِمًا فَيَقْرَأُ وَهُوَ جَالِسْ فَإِذَا بَقِى
مِنْ قِرَآءَ تِهِ قَدْرَ مَايَكُونُ ثَلَاثِيْنَّ أَوْاَرْبَعِيْنَ أَيَّةٌ قَامَ وَقَّرَأْ وَهُوَ قَائِرْ ثُوَّ رَكْعَ ثُؤَّ سَجَدَ ثُوَّ يَفْعَلُ فِي
الرَّكَمَةِ الثَّانِيَةِ مِثْلَذلِكَ- (رواه مسلم)
1283. Sayyiduna Ayshah &s al o) narrated that (during his final years) Allah's
Messenger w,4.leatl o used to offer salah sitting (in such a way that) when thirty or
forty verses remained he stood up and recited them while standing. Then he bowed
into ruku and went into prostration. Then went into prostration. Then, he did in the
second raka'ah like that (again).3
1 Tirmidhi # 459, Musnad Ahmad # 678.
2 Muwatta Maalik # 7.3-19.
3 Muslim # 112-731.

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COMMENTARY: It is allowed to offer salah in this way, but it is disallowed to do the
opposite of it. This has been explained in the chapter on sunan.
Perhaps this hadith finds place here because it mentions two raka'at that precede the witr.
TWO RAKA'AT AFTER WITR
(١٢٨٤) وَعَنْ أُمِّ سَلَمَةَ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّى بَعْدَ الْوِتْرِ رَكْعَتَيْنِ رَوَاهُ التِّرْ مِذِىُّ وَزَادَ
· ابْنُ مَاجَةَ خَفِيْفَتَيْنِ وَهُوَ جَالِسْ.
1284. Sayyiduna Umm Salamah رضى الله عنه narrated that the prophet صلى اللهعليه وسلم used
to offer two raka'at after the witr.1
Ibn Majah's narration has: 'two brief raka'at while he was sitting.'
(١٢٨٥) وَعَنْ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُؤْتِرُ بِوَاحِدَةٍ ثُؤَّ يَرُكُهُ رَكْعَتَيْنِ يَقْرَأْ
فِيْهِمَا وَهُوَ جَالِسْ فَإِذَآ آَرَادَ آَنْ يَّرُكَعَ قَامَ فَرَگھَ۔(رواه ابن ماجة)
1285. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
offer one raka'ah of witr. Then he offered two raka'at in which he recited the Quran
while sitting down. When he had to bow into ruku, he stood up and made the ruku.2
COMMENTARY: Ibn Hajar said that sometimes the prophet , ,le ul do offered the two
raka'at after witr sitting throughout without standing. But, sometimes, he stood, after the
recitating, to go into ruku and made the ruku.
MERIT OF TWO RAKA'AT AFTER WITR
(١٢٨٦) وَعَنْ ثَوْبَاتَ عَنِ النَّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ هِذَا الشَّهْرَ جُهْدْ وَثِقُلْ فَإِذَا أَوْتَّرَ أَحَدُكُمْ
فَلْيَرْكُغْ رَكْعَتَيْنٍ فَإِنْ قَامَ مِنَ اللَّيْلِ وَإِلَّ كَانَتَا لَه- (رواه الترمذى)
1286. Sayyiduna Thawban رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "To
wake up in the night (for the tahajjud (supererogatory prayer)) is an effort and a
burden. So, it one of you (is unsure of getting up in the night and before he goes to
sleep after isha) offers the witr, he should offer two raka'at which, if he gets up
during the night (for the tahajjud (supererogatory prayer)) good, otherwise will
suffice him."3
(He will get reward of tahajjud (supererogatory prayer) through the two raka'at)
RECITATION IN TWO RAKA'AT AFTER WITR
(١٢٨٧) وَعَنْ أَبيْ أُمَامَةَ آَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّيْهِمَا بَعْدَ الْوِتْرِ وَهُوَ جَالِسْ يَقْرَأُ فِيْهِمَا
إِذَا زُلْزِلَتِ الْأَرْضُ وَقُلْ يَا أَيُّهَا الْكُفِرُؤُنَ- (رواه احمد)
1287. Sayyiduna Abu Umamah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم used
to offer the two of them after witr while he was seated. He recited in them; (cjijis!
4 .(109 Surah # 99 and) (قُلْ يَا أَيُّهَا الْكُفِزُونَ) and (الأرض
1 Tirmidhi # 470, Ibn Majah # 1196.
2 Ibn Majah # 1196.
3 Darimi # 1596, Tirmidhi.
4 Musnad Ahmad 5-260.