Namaaz-e-Tauba
Abu Dawud, Tirmizi and Ibn Hib’ban report in their Sahih from Abu Bakr
Siddique رضی اﷲ تعالیٰ عنہ that Huzoor صلی اللہ
تعالی علیہ وسلم
said, ‘When any servant commits a sin, then
he performs Wudu and performs Namaaz, and then makes Istighfar (repents
sincerely), Allah Almighty will forgive his sins’.
Thereafter, recite this Verse:
وَالَّذِیۡنَ
اِذَا فَعَلُوۡا فَاحِشَۃً اَوْ ظَلَمُوۡۤا اَنْفُسَہُمْ ذَکَرُوا اللہَ
فَاسْتَغْفَرُوۡا لِذُنُوۡبِہِمْ ۪ وَمَنۡ یَّغْفِرُ الذُّنُوۡبَ اِلَّا اللہُ ۪۟
وَلَمْ یُصِرُّوۡا عَلٰی مَا فَعَلُوۡا وَہُمْ یَعْلَمُوۡنَ ﴿۱۳۵﴾
Those who committed any act of lewdness or were unjust
to unto their souls, and then remembered Allah, and sought forgiveness; and Who
forgives sins except Allah? And they do not knowingly persist regarding that
which they have done. [Surah 3 verse 135]
Law: Salaat ur Ragha’ib, is a Nafil which is
performed on the eve of the first Friday of Rajab, on the eve of the 15th of
Sha’baan and on the eve of the Night of Qadr in Jama’at by some people which
has been mentioned by the Fuqaha (Jurists) as being impermissible, Makruh and a
Bid’at. The Hadith which people bring forth in support of this has been
mentioned to be Maudu (forged) by the Muhaditheen. Durr-e-Mukhtar vol.1 pg.
644]
However, This (Namaaz) has been reported by Akaabir Awliyah with sound
merit, so one should not make an issue in stopping this, and if there are not
more than 3 Muqtadis in the Jama’at, then in reality there is no objection at
all.
The Taraweeh Namaaz
Law: It is unanimously agreed that Taraweeh is
Sunnat-e-Mu’akkadah for both males and females, and to omit it is not permissible.
[Durr-e-Mukhtar vol.1 pg.659]
The Khulafa-e-Raashideen kept this (practice) with continuity and Nabi
صلی اللہ تعالی علیہ وسلم
said, ‘Make my Sunnat and the Sunnat of the
Khulafa-e-Raashideen necessary upon you’, and Huzoor صلی اللہ تعالی علیہ وسلم himself
also performed Taraweeh, and he loved it dearly.
It is in Sahih Muslim from Abu Hurairah رضی
اﷲ تعالیٰ عنہ that he صلی
اللہ تعالی علیہ وسلم said, ‘One who remains standing (in prayer)
for the sake of Imaan and to attain reward, then his past sins shall be
forgiven (in other words his minor sins)’.
Then, out of concern that it should not become Fard upon the Ummat,
he صلی اللہ
تعالی علیہ وسلم omitted it. Then, Farouk-e-Azam رضی اﷲ تعالیٰ عنہ went into the Masjid one night in Ramadaan
and he noticed that the people were performing the Namaaz separated. He noticed
that someone was performing his Namaaz alone whilst others were performing it
with someone else. He said, ‘I feel it appropriate to gather all of them behind
one Imam, as this will be better’, so he gathered all of them (in congregation)
behind one Imam, being Ubay bin Ka’ab رضی اﷲ تعالیٰ عنہ. The
following day when he entered (the Masjid) he found them all performing the
Namaaz behind their Imam. He said. نِعْمَتِ
الْبِدْعَۃُ ھٰذِہٖ
‘This is a good innovation’. [Reported from
Ashaabus Sunan]
Law: The Madhab of the Majority (of the righteous
scholars) is that Taraweeh is twenty (20) Raka’ats. [Durr-e-Mukhtar vol.1
pg.660] and it is this which is evident from the Ahadith. Baihaqi reported with
merit for soundness from Saa’ib bin Yazid رضی اللہ
تعالٰی عنہما that people in the era of Farouk-e-Azam رضی
اﷲ تعالیٰ عنہ used to perform 20 Raka’ats, and they did the same in the era of
Hazrat Uthman and Hazrat Ali رضی اللہ تعالٰی عنہما as well.
Mu’atta reports Yazid bin Ruman that in the era of Umar رضی اﷲ تعالیٰ عنہ twenty three (23) Raka’ats were performed.
Baihaqi mentioned that three (3) of these referred to the Witr. Maula
Ali رضی اﷲ تعالیٰ عنہ commanded a person to lead the people in 20
Raka’ats (of Taraweeh).
Also, the wisdom in performing 20 Raka’ats is that it completes
(the counting of the Faraa’id and the Waajibaat), and the total Faraa’id and
Waajib for a day are 20 (twenty) Raka’ats. Hence, it was appropriate that this
too should be 20 (Raka’at), so that it may be complete and equal.
Law: The time period for (Taraweeh) is from after
the Fard of Esha, upto Tulu-e-Fajr (commencement of Fajr). It can be performed before
the Witr and after the Witr as well, so if there are some Raka’ats of it
remaining and the Imam stood up for Witr, then perform the Witr with the Imam,
and then complete the remaining Raka’ats, on condition that you performed your
Fard with Jama’at, and if one completes the entire Taraweeh and then reads the
Witr, then this is also permissible; and if afterwards you realised that you performed
your Esha Namaaz without Tahaarat (ablution), and the Taraweeh and Witr was
performed with Tahaarat, then (in this case) repeat the Esha and the Taraweeh.
The Witr is regarded as done. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.659;
Alamgiri vol.1 pg.115]
Law: It is Mustahab (desirable) to delay
performing it until the first third of the night, and if it performed after
midnight, there is still no disapproval (or objection). [Durr-e-Mukhtar vol.1
pg.659]
Law: If one misses Taraweeh, then there is no Qaza
for it, and if one performed the Qaza for it alone, then it is not counted as
Taraweeh, but it is Nafil Mustahab, similar to (the case of) the Sunnats of Maghrib
and Esha. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.660]
Law: The 20 Raka’ats of Taraweeh should be
performed with ten (10) Salaams. In other words, Salaam should be turned after
every 2 Raka’ats. If someone turned Salaam (once) after all twenty Raka’ats and
sat for Qa’da after every 2 Raka’ats, the Namaaz will be done, but it will be
disliked (i.e. this is disapproved), and if he did not make Qa’da, then it is
the equivalent of two Raka’ats. [Durr-e-Mukhtar vol.1 pg.660]
Law: It is a way of caution that when turning
Salaam at 2 Raka’ats, then one should make Niyyat separate for every 2
Raka’ats, and if one made Niyyat at once for 20 Raka’ats then this is
permissible as well. [Raddul Muhtar vol.1 pg.659]
Law: To complete the Qur’an once in Taraweeh is
Sunnat-e-Mu’akkadah, to complete it twice is excellence, and to complete it thrice
is most excellent. Completing the Qur’an should not be omitted due to the
laziness of the people. [Durr-e-Mukhtar vol.1 pg.662]
Law: The Imam and the Muqtadi should recite the
Thana at every two Raka’ats, and they should also read the Dua after Tashahud. However,
if it seems difficult for the Musal’lis, then after Tashahud it would be
sufficient to say اَللّٰھُمَّ صَلِّ عَلٰی مُحَمَّدٍ
وَّاٰلِہٖ [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg. 662/663]
Law: If one intends to make one Khatam (i.e.
complete the Qur’an once), then it is best to complete on the 27th night. If it
is completed on this night or before that, Taraweeh should be still performed until
the end of Ramadaan, as it is Sunnat-e-Mu’akkadah. [Alamgiri vol.1 pg.118]
Law: It is Afdal for the Qira’at to be equal (i.e.
of almost the same length) in all the 2 Raka’ats, but if one does not do this,
then there is still no Harj (objection or offence) in this. Similarly, the
Qira’at of the first and second Raka’ats of every cycle (i.e. two Raka’ats)
should be alike. The Qira’at of the second Raka’at should not be longer than
the first. [Alamgiri vol.1 pg.117]
Law: To rush through the Qira’at and in fulfilling
the necessary fundamental principles (of Qira’at) is Makruh, and the more attention
paid to the Tarteel (to read the Qur’an correctly without haste), the better it
is. It is also Makruh to omit the Ta’ooz, Tasmiyah, the calmness (in
recitation) and the Tasbeeh. [Alamgiri vol.1 pg.118; Durr-e-Mukhtar vol.1
pg.663]
Law: After every 4 Raka’ats it is Mustahab to sit
for a duration it takes to perform 4 Raka’ats. If to sit between the 5th
Taraweehah (set of 4 Raka’ats) and the Witr is difficult for the people, then
one should not sit (at this time). [Alamgiri vol.1 pg.115]
Law: One has the option when sitting (between
every 4 Raka’ats) of either sitting quietly or reciting Kalima or making
Tilaawat, or reciting Durood Shareef, or one may perform 4 Raka’ats Nafil
alone.
To perform these 4 Raka’ats Nafil with Jama’at is Makruh. One may also
recite this Tasbeeh:
سُبْحَانَ ذِی الْمُلْکِ وَالْمَلَکُوْتِ سُبْحَانَ ذِی الْعِزَّۃِ وَالْعَظَمَۃِ
وَالْکِبْرِیَآءِ وَالْجَبَرُوْتِ۔ سُبْحَانَ الْمَلِکِ الْحَیِّ الَّذِیْ لَا
یَنَامُ وَلَا یَمُوْتُ سُبُّوْحٌ قُدُّوْسٌ رَّبُّنَا وَرَّبُّ الْمَلٰئِکَۃِ
وَالرُّوْحِ لَآ اِلٰـہَ اِلَّا اللہُ نَسْتَغْفِرُاللہَ نَسْئَلُکَ الْجَنَّۃَ
وَنَعُوْذُ بِکَ مِنَ النَّارِ
Glorified is the Divine Holder of the Kingdom of the
earth and the heavens. Glorified is the Possessor of Honour and Magnificence
and Awe; and Power and Greatness and Omnipotence. Glorified is the Sovereign,
the Living, Who does neither sleep nor die. He is the most praised and the most
Holy, our Rub and Rub of the Angels and the Spirit. There is none worthy of
worship except Allah, We Ask Your Forgiveness, We ask from You to grant us
Jannat and save us from the Fire (of Hell). [Ghuniya;
Raddul Muhtar vol.1 pg.661]
Law: To perform 2 Raka’ats after every 2 Raka’ats
is Makruh. Similarly it is Makruh to sit after 10 Raka’ats. [Durr-e-Mukhtar
vol.1 pg.662; Alamgiri vol.1 pg.115]
Law: In Taraweeh, Jama’at (congregational prayer)
is Sunnat-e-Kifaayah, meaning that if all the people of the local Masjid omit
it, all of them are sinful (i.e. in contempt), and if one person read it in his
house alone, he is not sinful. However, if a person is one who the people
follow and by him being present the Jama’at will be larger, and if such a
person omits (reading with Jama’at) then people will be few, then such a person
is not permitted to abstain from Jama’at without reason. [Alamgiri vol.1
pg.116]
Law: To perform Taraweeh with Jama’at in the
Masjid is Afdal (more virtuous). If one performs in the house, he will not get
the sin for omitting Jama’at, but he will not get the Thawaab (reward) which is
attained in the Masjid. [Alamgiri vol.1 pg.116]
Law: If the Aalim is a Hafiz as well, then it is
Afdal that he should personally perform the Taraweeh. He should not follow
someone else. If the Imam recites incorrectly, there is no harm in leaving the local
Masjid and going to some other Masjid. Similarly, if the Imam of another
(Masjid) recites in a good voice, or recites the Qira’at in a mild manner, or
if the Khatam will not be completed in the local Masjid, then (in all these
cases) it is permissible to go to another Masjid. [Alamgiri vol.1 pg.116]
Law: We should not appoint one with merely a good
voice as Imam but we should appoint one who reads correctly. [Alamgiri vol.1 pg.116]
It is a very state of affairs that the current condition of the Hufaaz of today
is one better left unsaid. Most of them recite in a manner that with the
exception of یَعْلَمُوْنَ تَعْلَمُوْنَ one cannot
realize anything else. They eat up the words and the alphabets. As for those who
are said to be good readers, you will notice most of them do not pronounce the
alphabets correctly. They do not differentiate (in pronunciation) between the
Hamza, Alif and the Ayn, and between the ذ، ز، ظ and
between he ث، س، ص and between ت، ط etc and this causes the Namaaz to become absolutely invalid. Due
to these problems this Faqeer (Qadi Sadrush Shariah رحمہ
اللہ تعالیٰ) has not had the
opportunity to listen to the Khatam of Qur’an for 3 years. Allah grant our
Muslim brothers the Divine Guidance that they may attempt to read مَا اَنْزَلَ اللہُ (i.e. that which Allah has revealed; in other words to correctly
recite the Qur’an).
Law: Nowadays it has become a common custom that
the Hufaaz are given a fixed payment for performing the Taraweeh. This is impermissible.
Both the giver and the receiver are sinful. Payment does not only refer to
pre-arranging the amount where it is the amount to be given is agreed upon, but
if one knows that at the particular place a certain amount is given (for
performing Taraweeh), then even though it has not been fixed with him, it is
still regarded as impermissible because (according to the principle of Fiqh) اَلْمَعْرُوْفُ کَالْمَشْرُوْطِ
(that which is customary is like that which
is stipulated). However, if it is said that they will not be paying a fixed amount
and the (Hafiz) says he is not going to charge anything, and then performs, and
(those there) serve the Hafiz (with their generosity by way of gift etc), then
there is no objection to this, because اَلصَّرِیْحُ
يُفَوِّقُ الدَّلَالَۃَ
‘Specification has pre-eminence over indication’.
Law: If one Imam is performing Taraweeh in two
Masjids, and if he is leading the full Taraweeh (20 Raka’ats) in both Masjids,
then this is impermissible, and if a Muqtadi (follower) reads the full amount
in two Masjids, there is no harm in this, but to read the Witr in the second
one is not permissible, if he has already performed the Witr in the first one.
If he performed his Taraweeh at home and then came to the Masjid and
lead the Taraweeh (i.e. performed Imaamat), then this is Makruh. [Alamgiri
vol.1 pg.116]
Law: If the people have already performed Taraweeh
and they intend to perform again, then they may do so alone. To do so in Jama’at
is not permissible. [Alamgiri vol.1 pg.116]
Law: It is Afdal to perform Taraweeh behind one
Imam. If someone wishes to perform between two Imams, then it is best for the
Imams to change after a complete Tarweehah; for example, one should read 8
Raka’ats behind one Imam and 12 Raka’ats behind the second Imam. [Alamgiri
vol.1 pg.116]
Law: The Namaaz of those who are Baaligh is not
valid behind those who are Na Baaligh. [Alamgiri vol.1 pg.117]
Law: To perform Witr with Jama’at in the Holy
Month of Ramadaan is Afdal, be it behind the same Imam behind whom you have performed
the Esha and Taraweeh or behind any other Imam. [Alamgiri vol.1 pg.116;
Durr-e-Mukhtar vol.1 pg.664]
Law: If the Esha Jama’at was omitted, then the
Taraweeh should not be performed with Jama’at. However, if Esha was performed
with Jama’at but a few people did not get the Jama’at, then they may participate
in the Taraweeh Jama’at. [Durr-e-Mukhtar vol.1 pg.663]
Law: It is permissible for one person to perform
the Esha and Witr and for someone else to perform the Taraweeh, just as Hazrat
Umar رضی اﷲ تعالیٰ عنہ used to perform the Imamat of the Esha and
Witr and Hazrat Ubay bin Ka’ab رضی اﷲ
تعالیٰ عنہ would lead the Taraweeh. [Alamgiri vol.1 pg.116]
Law: If one performed his Esha with Jama’at and
his Taraweeh by himself, he is permitted to participate in the Jama’at of Witr.
If he performed Esha alone, but performed Taraweeh with Jama’at, he should
perform Witr alone. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.663]
Law: If one did not turn salaam for the Sunnat of
Esha and combined the Taraweeh with this and commenced it, the Taraweeh is
invalid. [Alamgiri vol.1 pg.117]
Law: To perform Taraweeh seated, without any valid
excuse (of the Shariah) is Makruh, and according to some (scholars) it is
invalid. [Alamgiri vol.1 pg.117]
Law: It is not permissible for the Muqtadi to
remain seated, and then to stand up only when the Imam is about to enter into
Ruku, as this is resemblance of the Munafiqeen (hypocrites).
Almighty Allah says;
وَ اِذَا قَامُوۡۤا اِلَی الصَّلٰوۃِ قَامُوۡا کُسَالٰی ۙ
When they (the hypocrites) stand
for Namaaz, they stand up insincerely (i.e. lethargically) [Surah 4 Verse 142] [Raddul Muhtar vol.1 pg.663; Ghuniya]
Law: If the Imam by error left out a Surah or
verse, then it is Mustahab to recite it (when he remembers) and then proceed further.
(Recite it when he remembers?) [Alamgiri vol.1 pg.118]
Law: If one forgot to sit in the 2nd Raka’at and
stood up, then until he has not performed the Sajdah of the 3rd Raka’at, he
should sit; and if he has already performed the Sajdah, he should complete 4
Raka’ats, but these will only be counted as 2 Raka’ats, and for the one who sat
in the second Raka’at, then it will be counted as 4 Raka’ats (if he added two
more). [Alamgiri vol.1 pg.118]
Law: If he turned Salaam after performing 3
Raka’ats and he did not sit in the 2nd Raka’at, the Namaaz is invalid. To
compensate for this he must perform the 2 Raka’ats again. [Alamgiri vol.1
pg.118]
Law: If the Muqtadi fell asleep in Qa’da and the
Imam turned Salaam and performed another 2 Raka’ats and is not in the Qa’da,
and only then did the Muqtadi awaken, he should turn Salaam and then join, and
after the Imam turns salaam, he should complete (these Raka’ats) and then again
quickly join the Imam. [Alamgiri vol.1 pg.119]
Law: If after performing Witr the people
remembered that 2 Raka’ats have been omitted (of Taraweeh), then they should be
performed with Jama’at. However, if today they realised that yesterday they
left out 2 Raka’ats, then to perform this with Jama’at is Makruh. [Alamgiri
vol.1 pg.117]
Law: If after turning Salaam, someone says that 2
Raka’ats were performed and someone else says 3 Raka’ats were performed, credibility
is given to that which is in the knowledge of the Imam (i.e. the Imams word
will be taken); and if the Imam is not sure in this regard, then he should
follow the word of the one whom he regards as being honest. If the people are
unsure whether 20 or 18 Raka’ats have been performed, then they should perform
2 Raka’ats alone (individually and not in Jama’at). [Alamgiri vol.1 pg.117]
Law: If the Taraweeh is invalidated (i.e. becomes
Faasid) for some reason, then the amount of Qur’an-e-Majeed which was recited
in those Raka’ats should be repeated, so that there is no shortcoming in the
Khatam. [Alamgiri vol.1 pg.118]
Law: If for some reason, Khatam cannot be
performed, the Taraweeh should be performed reciting Surahs, and for this, some
have presented the following method; one should recite from Alam Tara Kaif upto
the end (i.e. till Surah Naas) two times, and this will spread over the 20
Raka’ats. [Alamgiri vol.1 pg.118]
Law: It is Sunnat to recite the Bismillah Shareef
once audibly (aloud), and to recite it softly in the beginning of a Surah is Mustahab,
and this which the ignorant ones have started nowadays, that the Bismillah
should be recited aloud 114 times otherwise the Khatam will not be done, has no
basis in the Hanafi Madhab.
Law: The Muta’akhireen (later scholars) have mentioned
that to recite the Qul Huwallah (Surah Ikhlaas) thrice in the Khatam of Taraweeh
is Mustahab (i.e. at the end), and it is better on the day of the Khatam to
read from Alif Laam الم
to مفلحون Muflihoon
in the final Raka’at.
Law: Shabina is when the entire Qur’an is read in
the Taraweeh of one night. That which is the custom nowadays, where some people
are sitting around talking, some are lying down, some are busy having tea, some
are outside the Masjid smoking Huqqa, and when they feel like it, they join in
a few Raka’ats is impermissible.
Important Note: Our Imam Azam Abu
Hanifa رضی اﷲ تعالیٰ عنہ used to make sixty one (61)
Khatam in Ramadaan Shareef. He completed thirty (30) during the day, thirty
(30) at night and one (1) in Taraweeh, and for forty five (45) years he
performed his Fajr Namaaz with the Wudu of Esha Namaaz. 
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