Tarawih Prayer :How To Attain As Qiyam All Night.
Wed, September 3, 2008 Leave a comment
The issue is if he concludes praying some raka’at of Tarawih with the first imam, instead following the next imam will the reward of praying qiyam all night be recorded for him as the Prophet (peace and blessings of Allah be upon him), “Whoever prays with the imam until he concludes, Allah will record for him as if he spent the whole night in prayer” [ At-Tirmidzi ]
In some of the mosques, there are two or three imams who take turns in leading the ‘Isha’ prayer, Tarawih and witir. If a person prays with the first of imam for’ Isha’ and some of the Tarawih, will he be regarded as having prayed with the imam until he concludes it, and will he have the reward of praying qiyam all night be recorded for him?
Praise be to Allah.
The reward for having prayed qiyam all night will not be recorded for him unless he offered all the prayers with all of them. If he leaves after the first or second imam finishes, and he does not complete the prayer with the third imam, then nothing will be recorded for him except what he prayed only.
The words of the Prophet (peace and blessings of Allah be upon him), “Whoever prays with the imam until he concludes, Allah will record for him as if he spent the whole night in prayer” were narrated by al-Tirmidzi (806) and classified as sahih by Al-Albani in Sahih al-Tirmidzi. What is meant is encouragement not to leave before the prayers are completed, even if there is more than one imam.
Shaikh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Some people in Al-Masjid Al-Haram pray qiyam and not Tarawih on the grounds that they are following the Sunnah and not doing more than eleven rak’ahs. What is your opinion?
What I think is that a person should do both Tarawih and qiyam, so he should pray with the first imam until he finishes, and pray with the second imam until he concluded it, because having a number of imams in one place means that it is regarded the two imams are as one imam, the second imam is regarded as representing the first imam continuing in the later prayers.
What I think in this case is that one should stay and pray with both the first and second imams so that he will be included in the words of the Prophet (peace and blessings of Allah be upon him): “Whoever stands (and prays) with the imam until he finishes, Allah will record for him (a reward) as if he spent the whole night in prayer.”
[Majmu’ Fatawa Ibn ‘Uthaymeen (14/190)].
He also said:
If there are two imams in one mosque, should they be regarded as separate or is one the deputy of the other?
It seems that the second option is correct, that one of them is the deputy of the other and completes (the prayer) on his behalf. Based on this, if two imams pray in the mosque, then these two imams are to be regarded as if there was one imam, so a person should stay until the second imam finishes, because we know that the second one is completing the prayer of the first one. End quote.
[Majmu’ Fatawa Ibn ‘Uthaymeen (14/207)].
And Allah knows best
There Is No Specific Number Of Raka’ahs in Tarawih Prayer.
On the occasion of the blessed month of Ramadhan, the people turn to Tarawih prayer. My question is: there are some who pray eleven raka’ahs immediately after ‘Isha’ prayer, following the example of the Messenger of Allah (peace and blessings of Allah be upon him); and there are those who pray twenty-one raka’ahs, ten after ‘Isha’ and ten before Fajar, then they pray Witir. What is the syari’e ruling on this way of praying Tarawih? There are those who say that praying qiyam before Fajar is bid’ah.
Praise be to Allah.
Tarawih prayer is Sunnah according to the consensus of the Muslim Fuqaha, as An-Nawawi (may Allah have mercy on him) said in Al-Majmu’.
Tarawih prayer was encouraged by the Prophet (peace and blessings of Allah be upon him), for example when he said: “Whoever spends the nights of Ramadhan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.” [Narrated by al-Bukhaari, 37; Muslim, 760]
It should be noted that it is not a bid’ah because the Prophet (peace and blessings of Allah be upon him) encouraged us to do it and the Muslims are unanimously agreed that it is mustahabb!
Perhaps the one who said that it is bid’ah meant that gathering to offer Tarawih prayer in the mosques.
This too is incorrect, because the Prophet (peace and blessings of Allah be upon him) prayed Tarawih in congregation with his companions for many nights, then he stopped doing that lest it be made obligatory upon the Muslims. Then when the Prophet (peace and blessings of Allah be upon him) died and the revelation came to an end, this concern was no longer an issue, because it could not be made obligatory after the death of the Prophet (peace and blessings of Allah be upon him). So ‘Umar (may Allah be pleased with him) gathered the Muslims to pray Tarawih in congregation.
The time for Tarawih prayer is from after ‘Isha’ prayer until dawn comes.
There is no specific number of raka’ahs for Tarawih prayer; rather it is permissible to do a eleven or twenty one including witir. The two ways are both permissible.
That should be based on whatever the people in each mosque think is suitable for them.
The best is that which was proven from the Prophet (peace and blessings of Allah be upon him), which is that he never did more then eleven raka’ahs when praying qiyam al-layl, in Ramadhan or at other times.
Shaykh Ibn ‘Uthaymeen said, in relations to the number of raka’ahs in Tarawih prayer:
The matter is broad in scope. No one should be denounced for praying eleven or twenty-three, because the matter is broader in scope than that, praise be to Allah.
[Fatawa Al-Shaikh Ibn ‘Uthaymeen, 1/407]
And Allah knows best.