We have received a mail which comprised of some narrations to prove praying three rakaat witr with one salaam from Madrasah In’aamiyyah in South Africa. This article is in response to the mentioned narrations.

Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) said: Don’t pray three rakaat witr, pray five rakaat witr or seven rakaat witr but don’t make similarity to salat ul Maghrib.

{Narrated in Dar Qutni, all the narrators of this hadith are reliable, also narrated by Imam Hakim, Imam Zahabi, Imam Ibn Habban, Allama Iraqi, Mujadid-ud-deen Ferozabadi and Ibn Qayyam, all declared this hadith to be Sahih (Taleeq-ul-Mughni Ala Sunan Dar Qutni pg. 172 and Neil-ul-Awtar Vol. 3 pg 31) and Salaah tul Muslimeen pg. 397}

The above mentioned hadith is narrated with different chains of narrations and is Sahih. This hadith completely clarifies that three rakaat witr should not be performed with one salaam.

Now we come to the narrations mentioned in the mail we received from Madrasah In’aamiyyah and try to clarify any misconception.

Misconception #1: 

1. a) Aisha (May Allah be pleased with her) reports that Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) never used to make salaam after the first two rakaat of witr.

(Mustadrak Hakim Vol 1 pg 304; Imam Hakim has classified this hadith as Sahih according to the requirements of Bukhari and Muslim, Imam Zahabi has also accepted this)

1. b) Aisha (May Allah be pleased with her) reports that Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) used to perform three rakaat of witr and he never used to make salaam except in the last rakaat. (Ibid). 

Clarification: 

The above mentioned hadith is reported by Aisha (May Allah be pleased with her) and she herself negates the performance of three rakaat witr. She said: Witr are seven and also five and with no doubt I consider three rakaat tailless witr as makrooh (disliked)
(Naylul Awtaar Vol 3 pg 31)

If Aisha (May Allah be pleased with her) has said the words as mentioned in hadith (a) “that Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) never used to make salaam after the first two rakaat of witr” then why she negated the performance of three rakaat witr and considered three rakaat tailless witr as makrooh? 

The answer is Imam Ahmed has classified the hadith (a) as Dhaeef (Muntaqi-ul-Ahbaar Vol. 3 pg 30).

Therefore the hadith is dhaeef and not proven from Aisha (May Allah be pleased with her). 

The hadith mentioned in (b) wasn’t found with this reference. 

Misconception # 2: 

1. a)  Imam Nasai has recorded (the following) on the authority of Ubayy ibn Ka’ab (May Allah be pleased with him) that Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) used to recite Surah Sabbih Isma Rabbika A’ALA in the first rakaat of witr, Surah al-kafiroon in the second rakaat and Surah qul huwallahu ahad in the third and that he (Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) would not make salaam except in the last of those rakaat.

(Hafiz Iraqi has classified this narration as Sahih, refer Naylul Awtaar Vol 1; also see Aathaarus-sunan pg 203; I’elaaus-sunan Vol 6 pg 42) 

Clarification:

The words mentioned in this hadith that “he (SallAllah-u-Alaihi-wa-Sallam) would not make salaam except in the last of those rakaat” are doubtful.

In the chain of narration of this hadith there is Saeed bin Abdur Rehman from whom it is narrated by Zubaid, Qatada, Zur and Uzra (Nasaai and Dar Qutni) but only Uzra has narrated these words and none else of the three.

Uzra is acceptable to the extent that he is Muqbool (Taqreeb) but in this narration he went against the rest of the three Siqa narrators i.e. Zubaid, Qatada and Zur that is why these words are doubtful.

Moreover when Qatada directly reports from Saeed bin Abdur-Rehman, he would not report these words, and when he reports from Uzra then he uses these words, which makes it more doubtful. 

In another chain of narration of this hadith there is Saeed bin Arooba from whom it is narrated by Eisa bin Younus and Abdul Aziz bin Khalid.

Eisa bin Younus is Siqa and he did not report these words but Abdul Aziz reported them, whose authenticity is to the extent that he is Maqbool.

Imam Shaukani said: In this hadith all the narrators are siqa except for Abdul Aziz bin Khalid who is Maqbool. (Naylul Awtaar Vol 3 pg 29)

Therefore in the narrations of this hadith two narrators are those who went against the words of siqa narrators, that is why this hadith with these words is doubtful. 

The above mentioned hadith without the words that “he (SallAllah-u-Alaihi-wa-Sallam) would not make salaam except in the last of those rakaat“, has been narrated by many companions of Prophet (SallAllah-u-Alaihi-wa-Sallam). (Nasai and Ahmad, Sanad: Sahih) 

And one hadith with these words makes it crystal clear that three rakaat witr are with two salaams. i.e.

Aisha (May Allah be pleased with her) said: 

And with no doubt Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) used to recite in those two rakaat after which the witr is performed, the Surah Sabbih Isma Rabbika A’ALA and Surah Al-kafiroon and in witr he used to recite Surah Qul huwallahu ahad and Maouzatain. (Dar Qutni pg 172, Al-Hakim Vol 1 pg 305, Taleeqat-lil-Albani alal Mishkaat Vol. 1 pg 397) 

Therefore Aisha (May Allah be pleased with her) in her words clarified the actual sense of the hadith that three rakaat witr are those in which there is salaam after two rakaat and then one rakaah witr, and all those ahadith which mentioned three rakaat witr means the same thing. 

Misconception # 3:

1. a) Thabit al-Bunaani (May Allah be pleased with him), the famous student of Anas (May Allah be pleased with him) says that Anas (May Allah be pleased with him) lead us in the witr salaah he performed three rakaat and did not make salaam till the last rakaah. 

(Tahawi Vol.1 pg 206- Hafiz ibn Hajar has classified the narration as Sahih, see al-Diraayah; I’elaaus-sunan Vol.6 pg 44)

1. b) Abu-Zinaad (May Allah have mercy on him) – a Tabi’ee- says that I found most of the Fuqahaa and the people of Knowledge saying that the witr is three rakaat with only one salaam at the end. 

(Tahaawi Vol.1 pg 207; Muhaddith Nimawi has classified this narration as Hasan (sound); see Aathaarus-sunan pg 204) 

1. c) Abu Zinaad also stated that caliph Omar ibn Abdul Aziz (may Allah have mercy on him) had established through the verdicts of the fuqaha, that witr salaah is three rakaat, with no salaam except in the last rakaat.’ 

(Tahaawi Vol 1 pg 207, Muhaddith Nimawi has declared this narration as Sahih- see Aathaarus-sunan pg 204) 

1. d) Sayyiduna Omar ibn al-Khattab (May Allah be pleased with him) is also reported to have performed three rakaat witr with one salaam only. 

(Mustadrak Hakim Vol 1 pg 304;Tahaawi Vol 1 pg 225-206)

Clarification:

1. a) The first thing regarding the narration of Thabit Bunaani is that it is his (i.e. Thabit Bunani’s) statement and not the hadith .Another thing is Anas (May Allah be pleased with him) himself narrates that “Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) said that:I have been ordered to perform one rakaah of witr. (Musannaf Abdur-Razzaq Vol. 3 pg 5, Sanad: Sahih) 

It clearly identifies that Anas (May Allah be pleased with him) himself is the narrator of one rakaah witr then how can it be possible that he would perform three rakaat witr with one salaam?

Therefore the Thabit Bunani’s saying is against the hadith, doubtful and dhaeef.

Another thing is that Aisha (May Allah be pleased with her) and other Sahabas have clarified this religious verdict:

 Narrated Abu Salma bin ‘Abdur Rahman:

I asked ‘Aisha: How is the prayer of Allah’s Prophet (SallAllah-u-Alaihi-wa-Sallam) during the month of Ramadan? She said: Allah’s Prophet never exceeded eleven Rakaat in Ramadan or in other months; he used to offer four Rakaat do not ask me about their beauty and length, then four Rakaat, do not ask me about their beauty and length, and then three Rakaat. (Sahih Bukhari: Volume 2, Book 21, Number 248)

In explanation to the above Hadith Aisha (May Allah be pleased with her) also stated that:

Between the time when the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) finished the ‘Isha’ prayer which is called ‘Atama by the people, he used to pray eleven rakaat, uttering the salutation at the end of every two rakaat, and observing the witr with a single one. (Sahih Muslim: Book 004, Number 1603) 

1. b) The saying of Abdur-Rehman ibn abi Zinaad regarding witr that he found most of the fuqaha and people of knowledge saying that witr is three rakaat with one salaam at the end is dhaeef.

Whenever Ibn abi Zinaad narrates from his father, the narration then usually be Muztarib and dhaeef and in this narration he is reporting from his father.
(Tahawi Vol 2 pg.203) (Tehzeeb). 

Further explanation of the above statement can be given in the following manner too: 

Ma’az used to lead people in the Ramadan prayers and perform one rakaah of witr. Between the two rakaat and one witr he used to perform “FASL” so much so he have been heard by the people to perform salaam after two rakaat. When Ma’az died then Zaid bin Thabit has started to lead the people in prayers and perform three rakaat witr with one salaam. People asked him: Why did you go against your friend’s sunnah? He replied that no reason but that if I do salaam after the two rakaat of witr, the people might disperse though they are bind.(Tahawi Vol.2 pg.202, Sanad: Sahih)

The above mentioned makes it crystal clear that all sahaba and people of their era used to perform three rakaat witr with two salaams, and those who performed three rakaat witr with one salaam did not consider their act as Sunnah but due to the conditions of the circumstances. 

1. c) The saying of Ibn Abi Zinaad regarding the caliph Omar ibn Abdul Aziz is also dhaeef as, in this narration too, he is reporting from his father. (Tahawi, Tehzeeb)
2. d) Narration regarding the performance of three rakaat witr with one salaam by Omar (May Allah be pleased with him) is “Munkar”. 

In the above narration there is “Yahya bin Sulaiman Aljaifi” 

1. Ibn Habban called him “Siqa” but sometimes he reports “Ajaibaat” and “Navadaraat” (Tehzeeb) 
2. Imam Aqeeli called him “Siqa” but he does narrate “Munkir” ahadith. (Tehzeeb) 

Misconception # 4:

Abdullah bin Masood (May Allah be pleased with him) is reported to have said: Witr is three rakaat like the witr of the day, i.e. the salaah of Maghrib. (Tahaawi Vol.1 pg.206). 

Clarification:

First of all in this narration of Abdullah bin Masood (May Allah be pleased with him) is totally against the sahih hadith i.e. 

Don’t pray three rakaat witr, pray five rakaat witr or seven rakaat witr but don’t make similarity to salat ul Maghrib. (Taleeq-ul-mughni on Sunan Dar-Qutni pg.172.Neil-al-Aotaar Vol 3 pg 31)

Malik bin Al-Haris went against many “Siqa” narrators in his narration. 

2^nd thing is that the narration is dhaeef because of “Yahya ibn abi Zakariyya ibn Abil-Hawaab” (Nasabur-Raya Vol. 2 pg.116) and this is mentioned by Hanafi Imam i.e. Imam Zaily. So we do not need to say more on this narration. 

Misconception # 5:

Now as for the narration quoted by the writer in that article, one should first understand that Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) always encouraged that one should perform some optional salaah before the witr salaah and that the witr should not be the only Salaah performed after Isha. This was also constant practice of Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam). 

Hafiz ibn Abdul Barr Maliki (May Allah have mercy on him) states that witr according to them is only after some other Salaah that precedes it. (Al-Tamheed Vol 4 pg 177) 

It is precisely for this reason that in some narrations as quoted by the writer, there is mention of five rakaat of witr and seven rakaat as well which in actual fact refer to what we have just mentioned, i.e. from the five and seven rakaat, the last three are actually the witr and the remaining two or four would be the optional prayers that was supposed to precede it . 

The same answer will apply to the first narration that Don’t pray three rakaat witr, pray five rakaat witr or seven rakaat witr but don’t make similarity to salat ul Maghrib. 

The reason for preventing the witr from being like maghrib salaah is obvious, and that is because there is no optional salaah that precedes it .(see Al-Nukatu Tareefah of Allamah al-Kawthari pg 186). 

Clarification: 

The reason mentioned by Ml. Muhammad ibn Haroon Abassommar and Allama al-Kawthari regarding preventing the witr from being like maghrib salaah is that there is no optional salaah before maghrib and according to Hafiz ibn Abdul Barr Maliki witr is only after some other salaah that precedes it. In short, according to them the difference between the maghrib and witr salaah is that there is some optional salaah before witr and not in maghrib. 

Now, let us analyze the reliability of the above reason in the light of ahadith:

1) Volume 2, Book 21, Number 277:

Narrated ‘Abdullah Al-Muzni:

The Prophet (SallAllah-u-Alaihi-wa-Sallam) said: Pray before the maghrib (compulsory) prayer. He (said it thrice) and in the third time, he said: Whoever wants to offer it can do so. (Sahih Bukhari) 

2) Volume 9, Book 92, Number 465:

Narrated ‘Abdullah Al Muzam:

The Prophet said: Perform (an optional) prayer before maghrib prayer. (He repeated it thrice) and the third time he said: Whoever wants to offer it can do so.
(Sahih Bukhari) 

3) Volume 1, Book 11, Number 598:

Narrated Anas bin Malik:

When the muezzin pronounced the Adhan, some of the companions of the Prophet would proceed to the pillars of the mosque (for the prayer) till the Prophet arrived and in this way they used to pray two rakaat before the maghrib prayer.
(Sahih Bukhari) 

4) Volume 2, Book 21, Number 278:

Narrated Marthad bin ‘Abdullah Al-Yazani:

I went to ‘Uqba bin ‘Amir Al-Juhani and said, “Is it not surprising that Abu Tamim offers two Rakaat before the Maghrib prayer?” ‘Uqba said, “We used to do so in the life-time of Allah’s Prophet.” I asked him, “What prevents you from offering it now?” He replied, “Busyness” (Sahih Bukhari) 

The above mentioned ahadith and the usual practice of Sahaba clearly states that there is some optional salaah before maghrib, so the reason mentioned by our respected scholars of Madrasah In’aamiyyah is not valid regarding the words mentioned in the hadith that:

Don’t pray three rakaat witr, pray five rakaat witr or seven rakaat witr but don’t make similarity to salat ul Maghrib. (Salaah tul Muslimeen pg. 397)

Misconception # 6:

Hasan Al-Basri (May Allah have mercy on him) is reported to have been asked about this narration.

It was said to him: Verily, Sayyiduna Omar al-Khattab (May Allah be pleased with him) was more knowledgeable than him and he would (not make salaam) and stood up for the third rakaah;” (Mustadrak Vol 1 pg 304)

This is besides the fact that Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) is reported to have prohibited from performing one rakaat only.

(Refer al-Tamheed Vol 4 pg 177;al-Nukatu Tareefah pgs 182-183)

Clarification:

Our respected scholars wrote that the practice of Ibn Omar (May Allah be pleased with him) is weakened by the saying of Hasan Basri (May Allah have mercy) on him in which he mentioned that Omar al Khattaab (May Allah be pleased with him) is more knowledgeable than Ibn Omar (May Allah be pleased with him) and no doubt Omar al Khattaab (May Allah be pleased with him) was more knowledgeable than Ibn Omar. Now we are writing the ahadith narrated by Aisha (May Allah be pleased with her) regarding the clarification of 2 and 1 rakaah witr. 

Narrated Abu Salma bin ‘Abdur Rahman:

I asked ‘Aisha: How is the prayer of Allah’s Prophet during the month of Ramadan. She said: Allah’s Prophet never exceeded eleven Rakaat in Ramadan or in other months; he used to offer four Rakaat– do not ask me about their beauty and length, then four Rakaat, do not ask me about their beauty and length, and then three rakaat.
(Sahih Bukhari Volume 2, Book 21, Number 248) 

In the above Hadith Aisha (May Allah be pleased with her) mentioned of the three rakaat, and in the following hadith she herself is giving the clarification of the three rakaat.

Aisha, the wife of the Prophet of Allah (SallAllah-u-Alaihi-wa-Sallam), said that between the time when the Messenger of Allah (may peace be upon him) finished the ‘Isha’ prayer which is called ‘Atama by the people, he used to pray eleven rakaat, uttering the salutation at the end of every two rakaah, and observing the Witr with a single one. (Sahih Muslim: Book 004, Number 1603) 

We think that it will be clear, without the shadow of doubt, from the above clarification of three rakaat witr that three rakaat of witr always means salutation after two rakaat and then one rakaah.

And, here, we can also say that Aisha, the wife of the Prophet of Allah (SallAllah-u-Alaihi-wa-Sallam) was more knowledgeable than Sayyiduna Omar al-Khattaab (May Allah be pleased with him) but we have no right to compare any Sahabi of Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) with each other, because the most important thing for us is the practice and order of Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) and nothing else, and we are ordered not to perform three rakaat witr. 

In addition to answering and clarifying all the misconceptions of the scholars of Madrasah In’aamiyyah in South Africa, we are quoting few ahaadiths from the two most authentic books.

Sahih Bukhari

Narrated ‘Abdullah bin ‘Abbas:

that he stayed overnight in the house of Maimuna the wife of the Prophet, his aunt. He added: I lay on the bed (cushion transversally) while Allah’s Prophet and his wife lay in the length-wise direction of the cushion. Allah’s Prophet slept till the middle of the night, either a bit before or a bit after it and then woke up, rubbing the traces of sleep off his face with his hands. He then, recited the last ten verses of Sura Al-Imran, got up and went to a hanging water-skin. He then Performed the ablution from it and it was a perfect ablution, and then stood up to offer the prayer. I, too, got up and did as the Prophet had done. Then I went and stood by his side. He placed his right hand on my head and caught my right ear and twisted it. He prayed two Rakaat then two Rakaat and two Rakaat and then two Rakaat and then two Rakaat and then two Rakaat (separately six times), and finally one Rak’a (the witr). Then he lay down again in the bed till the Muezzin came to him where upon the Prophet got up, offered a two light rakaat prayer and went out and led the Fajr prayer 

(Volume 1, Book 4, Number 183)

Narrated Nafi:

Ibn ‘Omar said, “While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, ‘Pray two Rakaat at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rak’a and that will be the witr for all the Rakaat which you have offered.” Ibn ‘Omar said: The last Rakaat of the night prayer should be odd for the Prophet (SallAllah-u-Alaihi-wa-Sallam) ordered it to be so. 

(Volume 1, Book 8, Number 461)

Narrated Ibn Omar:

Once a person asked Allah’s Prophet (SallAllah-u-Alaihi-wa-Sallam) about the night prayer. Allah’s Prophet replied: The night prayer is offered as two Rakaat followed by two Rakaat and so on and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one rakaah and this will be a Witr for all the rakaat which he has prayed before. Nafi’ told that ‘Abdullah bin ‘Omar used to say Taslim between (the first) two Rakaat and (the third) odd one in the Witr prayer, when he wanted to attend to a certain matter (during that interval between the Rakaat). 

(Volume 2, Book 16, Number 105)

Narrated Anas bin Sirin:

I asked Ibn ‘Omar, “What is your opinion about the two Rakaah before the fajr (compulsory) prayer, as to prolonging the recitation in them?” He said: The Prophet (SallAllah-u-Alaihi-wa-Sallam) used to pray at night two rakaat followed by two and so on, and end the prayer by one rakaah Witr. He used to offer two Rakaat before the Fajr prayer immediately after the Adhan.” (Hammad, the sub-narrator said, “That meant (that he prayed) quickly.)”

(Volume 2, Book 16, Number 109)

Narrated Ibn Abu Mulaika:

Muawiya offered one rakaah witr prayer after the ‘Isha prayer, and at that time a freed slave of Ibn ‘Abbas was present. He (i.e. the slave) went to Ibn ‘Abbas (and told him that Muawiya offered one Rak’a Witr prayer). Ibn Abbas said: Leave him, for he was in the company of Allah’s Prophet.

(Volume 5, Book 57, Number 108)

Narrated Ibn Abi Mulaika:

Somebody said to Ibn ‘Abbas, “Can you speak to the chief of the believers Muawiya, as he does not pray except one Rak’a as Witr?” Ibn ‘Abbas replied, “He is a Faqih (i.e. a learned man who can give religious verdicts).”

(Volume 5, Book 57, Number 109)

Narrated ‘Abdullah bin Tha’laba bin Su’air:

whose eye Allah’s Prophet (SallAllah-u-Alaihi-wa-Sallam) had touched, that he had seen Saad bin Abi Waqqas offering one Rakaah only for the witr prayer.

(Volume 8, Book 75, Number 367)

Narrated Abu Huraira:

Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and Allah is witr (one) and loves the witr.

(Volume 8, Book 75, Number 419)

Sahih Muslim

Aisha reported that the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) used to pray eleven rakaat at night, observing the witr with a single rakaah, and when he had finished them, he lay down on his right side, till the Muezzin came to him and he (the Holy Prophet) then observed two short rakaah (of Sunan of the dawn prayer).

(Book 004, Number 1602)

Aisha reported: The Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) used to observe thirteen rakaat of the night prayer. Five out of them consisted of witr, and he did not sit, but at the end (for salutation). 

(Book 004, Number 1604)

It is reported on the authority of Aisha that the prayer of Allah’s Messenger (SallAllah-u-Alaihi-wa-Sallam) in the night consisted of ten rakaah. He observed a witr and two rakaah (of Sunan) of the dawn prayer, and thus the total comes to thirteen rakaat. 

(Book 004, Number 1611)

Abdullah bin Omar reported: A person asked the Prophet of Allah (SallAllah-u-Alaihi-wa-Sallam) as I stood between him (the Holy Prophet) and the inquirer and he said: Messenger of Allah, how is the night prayer? He (the Holy Prophet) said: It consists of pairs of rakaah, but if you apprehend morning, you should pray one rakaah and make the end of your prayer as witr. Then a person asked him (the Holy Prophet) at the end of the year and I was at that place near the Messenger of Allah (may peace be upon him); but I do not know whether he was the same person or another person, but he (the Holy Prophet) gave him the same reply. 

(Book 004, Number 1635)

Ibn ‘Omar reported Allah’s Messenger (SallAllah-u-Alaihi-wa-Sallam) as saying: Witr is a rakaah at the end of the prayer. 

(Book 004, Number 1641)

Nafi’ reported Ibn ‘Omar as saying: He who observed the night prayer should make Witr the end of his prayer before dawn. The Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) used to order them thus. 

(Book 004, Number 1640)

Abu Mijlaz reported: I asked Ibn ‘Abbas about the Witr prayer. He said: I heard the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) as saying: It is a rakaah at the end of the night prayer. 

(Book 004, Number 1643)

Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam). He prayed two short rakaah, then two long, long, long rakaah, then he prayed two rakaah which were shorter than the two preceding rakaah, then he prayed two rakaah which were shorter than the two preceding, then he prayed two rakaah which were shorter than the two preceding, then observed a single one (witr), making a total of thirteen rakaat.

(Book 004, Number 1687)