Night Prayer, - Dought & clear, - * She wants to pray tahajjud at the end of the night – should she pray Witr with the imam in Taraweeh?

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I'm a muslim woman who prays tarawehe. Mostly if I do not go for prayers, my younger brother does not go either.In the mosque where we pray from the imaam prays witr as well. I have been waking up to pray tahajud and read the Quran at night. After witr I can not pray Tahajud. What is a better option for me. To go for taraweh so my brother can go too or to stay home and pray at night? Which is more rewarding?.
Praise be to Allaah.
Your going to the mosque and attending Taraweeh with the congregation and meeting your Muslim sisters are all good things, praise be to Allaah. The fact that you are helping your brother to do this as well is another good deed to be added to the others.
There is no conflict between this and your praying tahajjud at the end of the night. You can combine all these good deeds, by doing one of the two following things:
1 – Pray Witr with the imam, then when you can do tahajjud after that, prayer whatever Allaah wills for you, two by two rak’ahs, without repeating Witr, because one cannot pray two Witrs in one night.
2 – Delay Witr until the end of the night. When the imam says the salaam at the end of Witr, do not say the salaam with him, rather stand up and do an extra rak’ah, so that your Witr will then be at the end of the night.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: When some people pray Witr with the imam and the imam says the salaam, they stand up and do another rak’ah so that their Witr will be at the end of the night. What is the ruling on doing this? Is it regarded as finishing the prayer with the imam?
He replied:
We do not know of there being anything wrong with this. The scholars stated that there is nothing wrong with doing that so that one will pray Witr at the end of the night. It is still true that he has stood with the imam until he finishes, because he stayed with him until the imam finished, then he prayed an extra rak’ah for a legitimate shar’i purpose, so that his Witr will be at the end of the night. There is nothing wrong with that, and that does not mean that he did not stay with the imam, rather he stayed with the imam until he finished, but then he did not finish with him, rather he delayed a little. End quote.
Majmoo’ Fataawa Ibn Baaz, 11/312
Shaykh Ibn Jibreen (may Allaah preserve him) was asked a similar question and he replied:
It is better for the person who is praying behind the imam to follow the imam until he finishes Taraweeh and Witr, so that he will have stayed with the imam until he finishes, and the reward for spending the whole night in prayer will be recorded for him. This is what Imam Ahmad and other scholars did.
Based on this, if a person prays Witr with him (the imam) and finishes with him, there is no need to do another Witr at the end of the night. If he wakes up at the end of the night he may offer whatever prayers Allaah has decreed for him, two rak'ahs at a time. And he should not repeat Witr, because there should not be two Witrs in one night.
Some scholars regarded it as preferable to pray Witr with the imam and do an additional rak’ah, by standing up after the imam says the salaam and then doing another rak'ah and saying the salaam, and then praying Witr at the end of tahajjud, because the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you fears that dawn is about to come, let him pray one rak’ah as Witr …” And he said: “Make the last of your prayer at night Witr.” End quote.
FromFataawa Ramadaan, p. 826
The Standing Committee also issued a fatwa saying that the second matter is good.
Fataawa al-Lajnah al-Daa’imah, 7/207
We ask Allaah to grant you guidance and steadfastness.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * He recites the last verses of Soorat al-Baqarah in Witr prayer

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What is the ruling on always reciting the last verses of Soorat al-Baqarah in after the fifth tasleem of Taraweeh prayer?.
Praise be to Allaah.
If the imam always recites the last verses of Soorat al-Baqarah in Taraweeh or in Shafa’ and Witr because he believes that it is Sunnah, this is a mistake. What is proven from the Prophet (peace and blessings of Allaah be upon him) is that he used to recite al-A’la and al-Kaafiroon and al-Ikhlaas. It was narrated from Abu Dawood (1423), al-Nasaa’i (1736) and Ibn Maajah (1171 – this version was narrated by him – that Ubayy ibn Ka’b (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray Witr and reciteSabbih ismi Rabbika al-A’la(al-A’la 87),Qul yaa ayyhu’l-kaafiroon(al-Kaafiroon 109) andQul Huwa Allaahu ahad(al-Ikhlaas 112).
Classed as saheeh by al-Albaani inSaheeh al-Nasaa’i.
Whoever wants to follow the Prophet (peace and blessings of Allaah be upon him), this is his Sunnah. There is nothing wrong with reciting other passages of the Qur'aan, but one should not persist in reciting a specific passage and never reciting anything else, for that may come under the heading of reprehensible innovation (bid’ah), because he is singling out a specific passage for this prayer that the Messenger (peace and blessings of Allaah be upon him) did not single out, and seeking to draw close to Allaah by means of something that He has not prescribed, which is bid’ah (innovation).
And Allaah knows best.

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Dought & clear, - {Islamic history and biography}, - * The Prophet of Allaah Yahyaa

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Could you give us some information about the Prophet of Allaah Yahyaa (peace be upon him)?
Praise be to Allaah.
Shaykh al-Shanqeeti (may Allaah have mercy on him) said:
“(It was said to his son): ‘O Yahyaa (John)! Hold fast the Scripture [the Tawraat (Torah)]’”
[Maryam 19:12 – interpretation of the meaning]
This means, ‘Hold fast the Tawraat’, i.e., by taking it seriously and striving. That is to done by fist understanding the texts correctly, then acting upon them in all aspects, believing in its tenets, regarding as permissible that which it permitted and regarding as forbidden that which it forbade, adhering to its etiquette, learning lessons from its stories, and adhering to it in all other ways. Most of the mufassireen say that what is meant here byal-kitaab(the Scripture) is the Tawraat (Torah).
“And We gave him wisdom while yet a child”
[Maryam 19:12 – interpretation of the meaning]
The scholars have a number of opinions as to what is meant by wisdom, all of which are close in meaning and refer to one thing, which is that Allaah gave him understanding of the Scripture, so that he understood it and acted upon it whilst he was still a child.
“And (made him) sympathetic to men”
[Maryam 19:13 – interpretation of the meaning]
This is mentioned in conjunction with wisdom, i.e., We gave him sympathy (or compassion) from Us.Hanaan(sympathy, compassion) means the mercy, compassion and empathy that was instilled in him. The wordhanaanis widely used among the Arabs to refer to mercy and compassion, for example, they say, “Hanaanak wa hanaaneeka yaa Rabb”, meaning, I ask for Your mercy O Lord.
“and pure from sins”
[Maryam 19:13 – interpretation of the meaning]
This is mentioned in conjunction with the above, and means, ‘We gave him purity’ i.e., he was free from sin and disobedience because he obeyed Allaah and drew close to Him by means of that which pleases Him.
“and he was righteous”
[Maryam 19:13 – interpretation of the meaning]
This means, he obeyed the commands of his Lord and avoided that which He forbade. So he never committed any sin and was never blamed for any such action.
“And dutiful towards his parents”
[Maryam 19:14 – interpretation of the meaning]
The wordbarr(dutiful) refers to one who does acts of kindness, i.e., We made him honour his parents a great deal, i.e., he was very kind towards them and treated them in a gentle manner.
“and he was neither arrogant nor disobedient”
[Maryam 19:14 – interpretation of the meaning]
This means that he was not too arrogant to obey Allaah or to obey his parents. Rather he was obedient towards Allaah and humble towards his parents. This is the view of Ibn Jareer.Jabbaar(arrogant) means one who is very oppressive towards people and mistreats them. Everyone who is arrogant towards people and does them wrong is described asjabbaar.
“And Salaam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!”
[Maryam 19:15 – interpretation of the meaning]
Ibn Jareer said: “Salaam (peace) be upon him means”, may he be safe and secure. The apparent meaning is that “And Salaam (peace) be on him the day he was born” is a greeting from Allaah to Yahyaa, and the meaning is safety and security.
In Soorat Aal ‘Imraan Allaah says (interpretation of the meaning):
“… noble, keeping away from sexual relations with women, a Prophet, from among the righteous”[Aal ‘Imraan 3:39]
The wordsayyid(translated here as “noble”) means one who is obeyed and followed by a large number of people.
The wordhusoor(translated here as “keeping away from sexual relations with women”) means that he kept himself away from women even though he was able to have relations with them, as an act of devotion to Allaah. That was permissible according to his law, but the Sunnah of the Prophet (peace and blessings of Allaah be upon him) is to marry, not to remain celibate…
In the phrase “a Prophet, from among the righteous”, the word Nabi (Prophet) is derived from the wordnaba’, meaning important news, because the Revelation is important news from Allaah. The righteous are those whose belief, actions, words and intentions are correct. Righteousness is the opposite of immorality or corruption. Allaah described Yahyaa as righteous and He described the Prophets in a similar manner in Soorat al-An’aam, where He says (interpretation of the meaning):
“And Zakariyya (Zachariya), and Yahya (John) and ‘Eesa (Jesus) and Ilyaas (Elias), each one of them was of the righteous”
[al-An’aam 6:85]

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Dought & clear, - {Islamic history and biography}, - * The number of Sulaymaan’s wives

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Could you please inform me on the truth about Suleman (AS...pbuh) having 999 or so wifes and the reasons for this?
Praise be to Allaah.
The highest number of wives of Sulaymaan (peace be upon him) that is mentioned in the saheeh ahaadeeth is one hundred, as was narrated by al-Bukhaari in hisSaheeh(5242) from Abu Hurayrah who said: “Sulaymaan ibn Dawood (peace be upon them both) said: ‘Tonight I will go around to one hundred women, each of whom will give birth to a boy who will fight for the sake of Allaah.’ The angel said to him, ‘Say in sha Allaah (if Allaah wills).’ But he did not say it, as he forgot. He went around to them but none of them gave birth, apart from one woman who gave birth to half a child. The Prophet (peace and blessings of Allaah be upon him) said: ‘If he had said in sha Allaah, he would not have broken his oath and he would have had more hope of fulfilling his wish.’” (Narrated by Muslim, 1654). According to another report narrated by Muslim, he said ninety women. According to a mu’allaq report narrated by al-Bukhaari in hisSaheeh, in the Chapter on seeking a son for jihad (Man talaba al-walad li’l-Jihaad), he said ninety-nine women.
Perhaps the one who said one hundred was rounding up the figure, and the one who said ninety was rounding it down, as was suggested by al-Haafiz ibn Hajar in his commentary on this hadeeth.
But al-Haafiz ibn Hajar narrated in his story of Sulaymaan (peace be upon him) inal-Bidaayah wa’l-Nihaayah, vol. 2, from many of the salaf, that the number of Sulaymaan’s wives was one thousand. Al-Haafiz ibn Hajar said likewise inFath al-Baari, in his commentary on hadeeth no. 3424.
This number was narrated from the Children of Israel [i.e., the Jews], so we neither believe it nor disbelieve it. There is nothing in the ahaadeeth quoted above to either prove or disprove that.
With regard to the reason for that, Allaah gives to those whom He wills among His slaves whatever He wills of worldly power and enjoyment. This is according to His great wisdom and grace. He is not to be questioned about what He does, may He be glorified and praised. He gave to Sulaymaan exclusively great power which He did not give to anyone after him. So it is not far-fetched to suggest that He also gave him this great strength which enabled him to marry this number of women. It should not cross the mind of any Muslim that this matter implies any form of belittlement towards this Prophet, rather it is a reflection of his perfect power, virtue and manhood, and thus he hoped that Allaah would bless him, in a single night, with one hundred sons, all of whom would go out as knights, fighting for the sake of Allaah. But first and last we must believe that Allaah creates whatever He wills and chooses, and none can overturn His ruling or ward off His decree.
And Allaah knows best.

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