6 different ways to offer the night prayer | Madrasatuna


1⃣ – Praying a single rak’ah.

The Prophet ﷺ said: 

((الوتر ركعة من آخر الليل))

“Witr is a rak’ah at the end of the night.”

[Reported by Muslim on the authority of Ibn ‘Umar -raḍhiyallāhu ‘anhu-]

And in the ḥadīth of Ḥudhayfah raḍhiyallāhu ‘anhu the Prophet ﷺ demonstrated this practically;

2⃣ – Praying nine consecutively with tashahhud in the eighth, then without making tasleem you stand for the ninth. Upon completion you make tasleem and offer two separate rak’ahs while seated (you should stand to perform rukoo’) = 11 Rak’ahs in total

3⃣ – Praying seven consecutively with tashahhud in the sixth, then without making tasleem you stand for the seventh. Upon completion you make tasleem and offer two separate rak’ahs while seated (you should stand to perform rukoo’) = 9 Rak’ahs in total.

NOTE: this occurred when the Prophet ﷺ grew old. See previous link.

4⃣ – Praying 10 rak’ahs in pairs, then offering one rak’ah separately = 11 Rak’ahs in total.

This is the most common method due to the statement of Prophet ﷺ:

((‏صلاة الليل مثنى مثنى، فإذا خفت الصبح فأوتر بواحدة‏))

“The night prayers consist of pairs, but if you fear that morning is near, then pray one Rak’ah as Witr.”

[Bukhāri and Muslim]

5⃣ – Praying 8 rak’ahs in pairs, then five consecutive rak’ahs with one tasleem = 13 rak’ahs in total.

NOTE: The first two rak’ahs in this method are either the two voluntary rak’ahs after ‘Ishā, or two introductory rak’ahs with which one begins the Night Prayer as stated by Sheikh Albāni -raḥimahullāh. It’s also possible that the two extra rak’ahs are un fact the two voluntary rak’ahs for Fajr as mentioned in some of the narrations.

6⃣ – Praying four consecutive rak’ahs with one tasleem, then another four consecutive rak’ahs in the same manner, then three consecutive rak’ahs with one tashahhud in the final rak‘ah = 11 Rak’ahs in total

NOTE: in the last two methods (5 & 6) you can offer the final three/five rak’ahs with one tasleem at the end, or make tasleem between every two rak’ahs.


These are the methods reported from the Prophet ﷺ, although it’s permissible for one to pray any odd number of rak’ahs between one to 11/13; the more the better as An-Nawawi mentions:

«قد سبق أن مذهبنا أن أقله ركعة، وأكثره إحدى عشرة، وفي وجه ثلاث عشرة، وما بين ذلك جائز، وكلما قرب من أكثره كان أفضل، وبهذا قال جمهور العلماء من الصحابة والتابعين»

[Sharḥul Muhadh-dhab (4/21)]

One should avoid praying more than eleven rak’ahs a night because the best guidance is the guidance of the Prophet ﷺ.

Ā’ishah -raḍhiyallāhu ‘anhā- said: “The Prophet ﷺ did not offer more than eleven rak’ah (during the night prayer) in Ramaḍhān or in any other month.”

[Reported by Bukhāri & Muslim]

Bear in mind, Ā’ishah radhiyallahu anha is unmatched in her knowledge in this field, as Ibn Abbās confirmed when he said to Sa‘d ibn Hishām: “Shall I not direct you to the most knowledgeable person on earth with regards to the Prophet’s night prayer (Witr)? He (Hishām) asked, Who? So he said, ‘Ā’ishah. Go to her and ask her, then return back to me and inform me of her answer.

[Muslim (746)]



(1) https://t.me/A_lzoukory/33543

(2) ‘Salātu-Tarāwīḥ’ of Sheikh Albāni

(3) sunnah.com


Is corona virus a valid reason not to pray in congregation? – Sh. Abu Bilaal al-Hadramy

بســـم اللــه الرحــمــن الـرحـــيــم

◾Is corona virus a valid reason not to pray in congregation?◾

Our Shaykh Abu Bilaal Al-Hadhramy- may Allah preserve him- was asked the following question on 17th Rajab1441( 12th March 2020):


The Questioner says: Is it permissible not to attend the obligatory congregational prayers due to fear of the corona virus?


Yes, it is OK not to attend if this virus has spread genuinely and on a large scale whereby leaving the home is dangerous.

It is unacceptable for a person to place himself in harms way and expose himself to the virus. Rather, he prays in his home and remains therein. He must not leave if he is likely to get infected.

For indeed, Islamic Law has authorised absence from the obligatory congregational prayers for reasons that are less than what has been mentioned.

This is permitted either:

  1. If he is going to harm someone else
  2. If he himself is going to be harmed.

(For example) If he eats garlic or an onion he will harm someone else; therefore he cannot attend. [1]

(Similarly) if he fears for his life due to an attacker that has threatened to kill him and is lying in wait, it is OK not to attend the obligatory congregational prayers. This is also the case for this aggressive virus.

[1 ]رواه مسلم ٥٦٤ عن عَنْ  جَابِرِ بْنِ عَبْدِ اللَّهِ  رضي الله عنه[” مَنْ أَكَلَ الْبَصَلَ وَالثُّومَ وَالْكُرَّاثَ فَلَا يَقْرَبَنَّ مَسْجِدَنَا، فَإِنَّ الْمَلَائِكَةَ تَتَأَذَّى مِمَّا يَتَأَذَّى مِنْهُ بَنُو آدَمَ “]

Whoever eats onion and garlic and leek, cannot come near our masjid. For indeed, the angels are harmed by the same things as the children of Adam.

Translated by: Abu Sufyaan
Saami ibn Daniel Al-Ghaani

✒Arabic Transcript

🕪 Audio

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If the Government bans big gatherings should the Friday prayers be canceled? – Sh. Ar-Ruhayli

Shaykh Sulaiman ar-Ruhayli hafidahullah, said:

إذا وجد فيروس الكورونا في المنطقة أو منعت الدولة من التجمعات جاز تعطيل الجمعة والجماعة ويرخص للناس في الصلاة في بيوتهم ويصلون جماعة بأهل بيوتهم فإن هذا أشد من الوحل والمطر الذي يرخص به في ترك الجمعة والجماعة ،ومن كان مصابا أو يشتبه أنه مصاب يحرم عليه حضور الجمعة والجماعة حمى الله الجميع.

“If the coronavirus (COVID-19) is found in a specific district or the government bans [mass] gatherings, there then it becomes permitted to cancel the Friday prayers and congregational prayers. It becomes a concession for the people to pray in their homes and they should pray in congregation with their households. For verily this (trial) is more severe than mud and rain that which is a [legitimate] excuse to leave off attending the Friday prayers and the congregation prayers for. Whoever is infected or has similar symptoms of being infected is prohibited from attending the Friday prayers and congregational prayers, may Allah protect you all.”

Translated by AbuFajr AbdulFattaah Bin Uthman

The connection between light on the face and Salaah

The connection between light on the face and Salaah

 “His statement (): “And Salaah is light”


So the prayer is light: light for the servant in his heart, on his face, in his grave, on the day of judgement when he is brought back and due to this you find most of the people with light on their faces is those who constantly perform Salaah and have the most Khushoo(Humility) in it for Allah mighty and majestic.”


From The explanation of Riyaadh Saliheen of Shaykh Ibn Uthaymeen May Allah have mercy upon him page.190 Volume One


Translator Abu Dhahhak Abdurrahman Alex: [The original hadeeth is found in Saheeh Muslim]


قوله: “والصلاة نُور


فالصلاة نورٌ: نوٌر للعبد في قلبه، و في وجْهه، و في قبْرهِ، و في حَشْرِه، و لهاذا تجد اكثر الناس نورًا في الوجوهِ أكثرَهُم صلاةً، و أخشعهم فيها لله عزَّ و جلَّ.

من شرح رياض الصالحين للشيخ إبن عثيمين رحمه الله   ص ١٩٠ المجلد الأول

The Wisdom in Reciting Surah al-‘Aalaa and al-Ghaashiyah in the Friday Prayer: Sheikh al-Fawzan

The Wisdom in Reciting Surah al-‘Aalaa and al-Ghaashiyah in the Friday Prayer: Sheikh al-Fawzan

— Read on tulayhah.wordpress.com/2018/10/18/the-wisdom-in-reciting-surah-al-aalaa-and-al-ghaashiyah-in-the-friday-prayer-sheikh-al-fawzan/

If you forgot to pray the previous salaat, join the salaat with the intention of the previous salaat | Sh. Uthaymeen

قال الشيخ العثيمين:

إذا دخلت المسجد وصلاة العشاء مقامة وتذكرت أنك لم تصل المغرب

فتدخل مع الجماعة بنية المغرب وإذا قام الإمام للركعة الرابعة

فتجلس أنت في الثالثة وتنتظر الإمام يسلم وتسلم


Shaykh Uthaymeen رحمه الله said:

When you enter the Masjid during the standing of salaatul Ishaa and you remember that you didn’t pray Maghrib, join and pray with the congregation with the intention of (praying) Maghrib. Then when the Imam stands for the fourth rakk’at, you sit from the third (rakk’at) and wait until the Imam finishes, and you finish with him.

ويجوز أن تسلم بعد الثالثة ثم تدخل مع الإمام فيما

بقي من صلاة

And it is permissible that you conclude the salaat after the third (rakk’at) then join with the Imam from what is remaining from the salaat.

مجموع الفتاوى 12/ 221

Collection of fataawa: 221/12

Abu Eesa Yunus

The situations of raising the hands in the prayer | Sh. Ibn Uthaymeen رحمه الله

🔘 مواضع رفع اليدين في الصلاة

The situations of raising the hands in the prayer

🔳قال الشيخ ابن عثيمين رحمه الله:

Shaykh Ibn Uthaymeen رحمه الله said:

⬅️ مواضع رَفْع اليدين أربعة :

The situations of raising the hands are four:

▪️عند تكبيرة الإحرام

With the opening takbeer of the salat

▪️وعند الرُّكوعِ

With bowing into ruku’

▪️وعند الرَّفْعِ منه

With rising up from ruku’

▪️وإذا قام من التشهُّدِ الأول

And when standing up from the first tashahhud

📔الشرح الممتع (٢١٤/٣)


Abu Eesa Yunus

Shaykh Muhammad Hizaam حفظه الله | Making du’aa within sujood in a language other than Arabic

Ash-Shaykh Muhammad bin Hizaam was asked the following question,

‎سؤال: هل يجوز الدعاء في السجود بغير اللغة العربية كالصومالية لمن لم يحسن اللغة العربية؟

Question: Is the du’aa in prostration permissible in other than the Arabic Language, like Somali for the one who isn’t proficient in the Arabic Language?

‎الجواب: نعم. يجوز الدعاء بذلك ولكن التسبيح

‎ يسبح باللغة العربية سبحان ربي الأعلى فهو سهل وليس فيه مشقة يسبح باللغة العربية ثم إذا أراد أن يدعوا دعا بلغته التي يستطيع أن يدعوا بها, فلا بأس عليه في ذلك .

Answer: Yes, the du’aa (of another language within prostration) is permissible, however the tasbeeh is made in the Arabic Language (i.e “Subhana Rabiyal’Alaa”), for this is easy and isn’t difficult – He makes Tasbih in the Arabic Language. Then if he wants to make du’aa in his language which he is able to -he makes du’aa in it. So, there is nothing wrong upon him in that.


Translated by Abu Eesa Yunus