Hajj & Umrah, - *Hajj and Inner Peace - II

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… Continued
All these forms and others come under the category of wronging one another. Allaah The Exalted Says )what means(:}The cause is only against the ones who wrong the people.{]Quran 42:42[
If you are tempted by your position or power to wrong people, remember the power of Allaah The Almighty over you. Perpetrating this type of injustice requires repentance on your part. In addition, repentance should be accompanied by some practical behavior, such as the reconciliation of the slave with the one he has wronged or abused, so that he can go toHajjchaste and pure from any grudge or impurity, only seeking the love and pleasure of Allaah The Almighty.
All the three categories mentioned above constitute wronging oneself.
In any case, the whole issue is referred only to Allaah The Almighty. His mercy and forgiveness are always associated with His will only. Thus, He guides whom He wills and forgives whom He wills. His mercy and knowledge encompasses everything. The angels pray to Him saying:}"Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire."{]Quran 40:7[
Allaah The Almighty Says about His mercy )what means(:
*.}My Mercy encompasses all things.{]Quran 7:156[
*.}Indeed, Allaah does not forgive association with Him, but He forgives what is less than that for whom He wills.{]Quran 4:48[
No sooner does a man start walking along the path of sincerity towards Allaah The Almighty than the following verse becomes applicable to him, where Allaah The Exalted Says )what means(:}Except for those who repent, believe and do righteous work. For them Allaah will replace their evil deeds with good. And ever is Allaah Forgiving and Merciful.{]Quran 25:70[
A person's feelings of guilt result in a sense of inferiority and worry. The Noble Quran provides us with a unique and successful means for treating the feeling of guilt; namely repentance. Repentance to Allaah The Almighty obliterates sins and strengthens the hope for gaining the pleasure of Allaah The Almighty. Thus, worries are alleviated and repentance usually leads man to amend and rectify himself, in order to avoid committing errors and acts of disobedience again. This helps to increase one's self esteem and self-confidence, which enables a person to enjoy the feelings of security and reassurance.
Allaah The Exalted Says )what means(:
*.}Say, "O My servants who have transgressed against themselves ]by sinning[, do not despair of the mercy of Allaah. Indeed, Allaah forgives all sins. Indeed, it is He Who is the Forgiving, the Merciful."{]Quran 39:53[
*.}And whoever does a wrong or wrongs himself but then seeks forgiveness of Allaah will find Allaah Forgiving and Merciful.{]Quran 4:110[
*.}The repentance accepted by Allaah is only for those who do wrong in ignorance ]or carelessness[ and then repent soon after. It is those to whom Allaah will turn in forgiveness, and Allaah is ever Knowing and Wise.{]Quran 4:17[
*.}And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful.{]Quran 6:54[
*.}But those who committed misdeeds and then repented after them and believed - indeed your Lord, thereafter, Is Forgiving and Merciful.{]Quran 7:153[
*.}But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.{]Quran 20:82[
*.}And those who, when they commit an immorality or wrong themselves ]by transgression[, remember Allaah and seek forgiveness for their sins - and who can forgive sins except Allaah ? and ]who[ do not persist in what they have done while they know.Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow ]in Paradise[, wherein they will abide eternally; and excellent is the reward of the ]righteous[ workers.{]Quran 3:135[
*.}Indeed, Allaah loves those who are constantly repentant and loves those who purify themselves.{]Quran 2:222[
To be continued …

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Night Prayer, - Dought & clear, - * Numbers of rak’ahs in Taraaweeh prayer

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have asked this earlier but did not get a satisfactory answer. My question is about Taraweeh Prayer in Ramadan. You have answered to me in a question before that Taraweeh should not be more that 11 rakat. It has been authentically reported that Muhammad SAAW prayed Taraweeh 3 times in Ramadan and it consisted 11 Rakah. Also the book by Shaykh Naasir-ud-Din Al-Albani (May Allah have mercy on him)، Qiyam and Taraweeh states that Taraweeh should be 11 Rakah. The sunnah is 11 Rakat. Now the question which is confusing and often becomes a discussion among brothers is whether the number of Rakat in Taraweeh should be 11 Rakat or 20 Rakat. Some people during Ramadan go to masjids where the Imam does 11 Rakats and other go to Masjids where the Imam does 20 Rakats. In most of the Hanafi Masjids around the US the Imam does 20 Rakat. The point to note is whether 20 Rakat or 11 Rakat the Imam completes the entire Qurran during Ramadan. The people are very sentitive about this issue and this issue becomes a topic in gathering in the United States. The people who pray 20 Rakat blame the other groug praying 11 as being wrong and the group praying 11 Rakat blames the group praying 20 as wrong. This is a big fitnah in the US. This leads to disunity. People always quote that in Prophets Mosque the Imam prays 20 Rakats and also in Masjid-ul-Haraam in Mecca the Imam prays 20 Rakat. Also those who during Ramadan go to Saudi Arabia for Umrah say that the Imam prays 20 Rakat. This is a confusion.
Please answer and explain to me the following issues:
1. The sunnah is to pray 11 Rakat then why is Prophets mosque in Medina and also in Masdid-ul-Haram the imam leads the people to pray 20 Rakat? Why? Why is this different from the sunnah?
2. Why are the number of Rakat of Taraweeh in Prophets mosque and Masjid-ul-Haraam 20 Rakat? Please explain to us so.
Praise be to Allaah.
We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam:
It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait.
Al-Sharh al-Mumti’, 4/225
Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).
Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.
This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.
With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.
Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani inSaheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.
We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.
The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
[al-Nisa’ 4:115]
All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different.
Al-Sharh al-Mumti’, 4/73-75
With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’”
Narrated by al-Bukhaari, 1909; Muslim, 738
They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.
The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.
The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”
(Narrated by al-Bukhaari, 846; Muslim, 749)
If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.
Al-Sarkhasi, who is one of the imams of the Hanafi school, said:
It is twenty rak’ahs, apart from Witr, in our view.
Al-Mabsoot, 2/145
Ibn Qudaamah said:
The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.
Al-Mughni, 1/457
Al-Nawawi said:
Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation.
Al-Majmoo’, 4/31
These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:
1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.
2- A greater number was narrated from many of the salaf.
Seeal-Mughni, 2/604;al-Majmoo’, 4/32
3- The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.
The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:
If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.
Al-Ikhtiyaaraat, p. 64
Al-Suyooti said:
What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef).
Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145
So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * He is praying as an imam and he wants to delay Witr

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I am inshaAllah going to be acting as imaam for a group in taraweeh. We shall pray eight rakahs and then three for witr. Is it true that my last action before sleeping should be the witr or is this merely recommended as a prudent course of action by the Prophet (saw). If I am intending to pray tahajjud later at night would it be better for me to delay my own witr until then and not pray witr with the jamaah or can I still lead them with me intending a nafal prayer of one rakat and the congregation intending that to be their witr?.
Praise be to Allaah.
It is mustahabb for the last prayer that a Muslim prays at night to be Witr, because the Prophet (peace and blessings of Allaah be upon him) said: “Make the last of your prayer at night Witr.” Narrated by al-Bukhaari, 998; Muslim, 751.
This command from the Prophet (peace and blessings of Allaah be upon him) is in the sense of it being mustahabb and preferable, not in the sense of it being obligatory and compulsory, because it was proven inSaheeh Muslim(738) from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to pray two rak’ahs after Witr whilst sitting down.
Al-Nawawi (may Allaah have mercy on him) said:
The correct view is that he (peace and blessings of Allaah be upon him) performed these two rak’ahs after Witr sitting down, to demonstrate that it is permissible to pray after Witr, and to demonstrate that it is permissible to offer naafil prayers sitting down. He did not do that all the time, rather he did it once or twice or a few times.
The well known regular Sunnah prayers mentioned inal-Saheehaynand elsewhere in reports from ‘Aa’ishah and from a number of the Sahaabah inal-Saheehaynstate clearly that the last of the Prophet’s prayer at night was Witr. Inal-Saheehaynthere are many well-known ahaadeeth which enjoin making the last of one’s prayer at night Witr, such as “Make the last of your prayer at night Witr” and “Night prayers are two by two, and when you feel that dawn is approaching, pray one rak’ah”, etc. So how can anyone think, after reading these ahaadeeth and others, that the Prophet (peace and blessings of Allaah be upon him) regularly prayed two rak’ahs after Witr and made that the end of his night prayers? Rather what it means, as we have stated above, is that it is permissible to do so. This is the correct answer.
Shaykh Ibn Baaz also said, explaining the reason why the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after Witr:
The reason for that – and Allaah knows best – is to show to the people that it is permissible to pray after Witr.Fataawa Islamiyyah, 1/339
So if you want to pray Tahajjud at night, it is permissible for you to pray Witr with the congregation, then to pray after that as many rak’ahs as you want two by two, and do not repeat Witr.
You also have the option of not praying Witr with the congregation, and delaying Witr so that it will be the last of your prayers at night.
In this matter you have to pay attention to the congregation praying with you; if there is no one else but you to lead them in praying Witr, and if your not leading them in Witr will lead to them not praying Witr or not praying it properly, then you should pray Witr with them.
Shaykh Ibn Baaz was asked:
If I pray Witr at the beginning of the night then I get up at the end of the night, how should I pray?
He replied:
If you pray Witr at the beginning of the night then Allaah enables you to pray qiyaam at the end of the night, then pray whatever Allaah enables you to pray two by two, without Witr, because the Prophet (peace and blessings of Allaah be upon him) said, “There cannot be two Witrs in one night.”
And it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to pray two rak’ahs after Witr sitting down.Fataawa Islamiyyah, 1/339
With regard to your saying that you will pray one rak’ah with them, intending that as a naafil prayer and not Witr, this is not an action that is prescribed in sharee’ah, because the Prophet (peace and blessings of Allaah be upon him) said: “Night prayers are to be offered two by two.” Narrated by al-Bukhaari, 472; Muslim, 749. Seeal-Mughni, 2/539.
Al-Haafiz said:
It was understood from this that naafil prayers should not be less than two rak’ahs, except Witr.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * They meet for qiyaam al-layl and other activities once a month

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Where I live there are qiyam programs that occur almost every month for the youth. Is there anything wrong with doing these types of programs for youth males in the masjid. They last from Isha till fajr. In these programs, there are lectures, and different types of activities including basketball.
Praise be to Allaah.
There is nothing wrong with meeting to organize useful lectures and some other good and permissible kinds of activities.
We ask Allaah to help those who do these things to do that which He loves and which pleases Him, and to bless their efforts.
With regard to the sporting activities that you mentioned, if it is possible to do them during the day, that is preferable, because talking after ‘Isha’ prayers is makrooh, except if that serves a purpose. But if time is short and the aim is to provide relaxation so that the people can focus on the lectures, then there is nothing wrong with it in sha Allaah. See also question no. 20811.
With regard to qiyaam al-layl, gathering for this purpose is not prescribed, unless:
1- That happens occasionally and is not something ongoing
2- It happens without prior agreement
But in Ramadaan it is prescribed to pray qiyaam in congregation on every night of the month. See question no. 38021.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/442):
“It is permissible to pray voluntary prayers in congregation and individually, because the Prophet (peace and blessings of Allaah be upon him) did both, but most of his voluntary prayers were offered individually. He led Hudhayfah in praying a voluntary prayer once, and Ibn ‘Abbaas once, and Anas and his mother and the orphan once, and he led his companions in the house of ‘Utbaan once, and he led them during the night in Ramadaan three times. These reports are all saheeh and jayyid.”
The naafil prayers offered in congregation in these ahaadeeth took place without any prior agreement. Hence Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
“With regard to a group agreeing to meet on a certain night to pray qiyaam al-layl, this is bid’ah, because praying qiyaam in congregation is not prescribed, unless that happens occasionally without prior agreement and unintentionally, as happened with the Prophet (peace and blessings of Allaah be upon him) with ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him).”
Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen,Kitaab al-‘Ilm, p. 208.
So our advice to those who organize such activities is either to limit it to lectures and other activities, or to leave some time for those who want to pray qiyaam al-layl, and let each of them pray individually.
And Allaah knows best.

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