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﴿ ۞ وَلَا تُجَٰدِلُوٓاْ أَهۡلَ ٱلۡكِتَٰبِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡۖ وَقُولُوٓاْ ءَامَنَّا بِٱلَّذِيٓ أُنزِلَ إِلَيۡنَا وَأُنزِلَ إِلَيۡكُمۡ وَإِلَٰهُنَا وَإِلَٰهُكُمۡ وَٰحِدٞ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ ﴾

سورة العنكبوت

46. And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong; and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilâh (God) and your Ilâh (God) is One (i.e. Allâh), and to Him we have submitted (as Muslims)."

﴿ بَل رَّفَعَهُ ٱللَّهُ إِلَيۡهِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمٗا ﴾

سورة النساء

Rather, Allah raised him up to Himself[106], and Allah is All-Mighty, All-Wise.

﴿ فَٱسۡتَجَابَ لَهُمۡ رَبُّهُمۡ أَنِّي لَآ أُضِيعُ عَمَلَ عَٰمِلٖ مِّنكُم مِّن ذَكَرٍ أَوۡ أُنثَىٰۖ بَعۡضُكُم مِّنۢ بَعۡضٖۖ فَٱلَّذِينَ هَاجَرُواْ وَأُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأُوذُواْ فِي سَبِيلِي وَقَٰتَلُواْ وَقُتِلُواْ لَأُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأُدۡخِلَنَّهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ثَوَابٗا مِّنۡ عِندِ ٱللَّهِۚ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلثَّوَابِ ﴾

سورة آل عمران

Their Lord responded to them: “I will never waste the deeds of any doer among you, male or female; you are the same in reward[92]. Those who migrated and were driven out of their homes and suffered for My sake, and fought and were killed – I will surely expiate their sins and admit them into gardens under which rivers flow, a reward from Allah; with Allah is the best reward.”

﴿ الٓرۚ كِتَٰبٌ أَنزَلۡنَٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَٰطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ ﴾

سورة إبراهيم

1. Alif-Lâm-Râ. [These letters are one of the miracles of the Qur’ân, and none but Allâh (Alone) knows their meanings]. (This is) a Book which We have revealed unto you (O Muhammad صلى الله عليه و سلم) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allâh and Islâmic Monotheism) by their Lord’s Leave to the Path of the All-Mighty, the Owner of all Praise.

﴿ تَنَزَّلُ ٱلۡمَلَٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذۡنِ رَبِّهِم مِّن كُلِّ أَمۡرٖ ﴾

سورة القدر

4. Therein descend the angels and the Rûh [Jibrîl (Gabrîl)] by Allâh’s Permission with all Decrees,

﴿ أَلَمۡ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦ ثَمَرَٰتٖ مُّخۡتَلِفًا أَلۡوَٰنُهَاۚ وَمِنَ ٱلۡجِبَالِ جُدَدُۢ بِيضٞ وَحُمۡرٞ مُّخۡتَلِفٌ أَلۡوَٰنُهَا وَغَرَابِيبُ سُودٞ ﴾

سورة فاطر

27. See you not that Allâh sends down water (rain) from the sky, and We produce therewith fruits of various colours, and among the mountains are streaks white and red, of varying colours and (others) very black.

﴿ قَالَ مُوسَىٰ لِقَوۡمِهِ ٱسۡتَعِينُواْ بِٱللَّهِ وَٱصۡبِرُوٓاْۖ إِنَّ ٱلۡأَرۡضَ لِلَّهِ يُورِثُهَا مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ وَٱلۡعَٰقِبَةُ لِلۡمُتَّقِينَ ﴾

سورة الأعراف

128. Mûsâ (Moses) said to his people: "Seek help in Allâh and be patient. Verily, the earth is Allâh’s. He gives it as a heritage to whom He wills of His slaves; and the (blessed) end is for the Muttaqûn (the pious - see V.2:2)."

﴿ أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ ﴾

سورة الصافات

17. "And also our fathers of old?"

﴿ وَلَقَدۡ أَتَوۡاْ عَلَى ٱلۡقَرۡيَةِ ٱلَّتِيٓ أُمۡطِرَتۡ مَطَرَ ٱلسَّوۡءِۚ أَفَلَمۡ يَكُونُواْ يَرَوۡنَهَاۚ بَلۡ كَانُواْ لَا يَرۡجُونَ نُشُورٗا ﴾

سورة الفرقان

And they have already come upon the town which was showered with a rain of evil [i.e., stones]. So have they not seen it? But they are not expecting resurrection.[1026]

﴿ فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَٱسۡتَغۡفِرۡ لِذَنۢبِكَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ بِٱلۡعَشِيِّ وَٱلۡإِبۡكَٰرِ ﴾

سورة غافر

55. So be patient (O Muhammad صلى الله عليه وسلم). Verily, the Promise of Allâh is true, and ask forgiveness for your fault[3] and glorify the praises of your Lord in the ‘Ashî (i.e. the time period after the midnoon till sunset) and in the Ibkâr (i.e. the time period from early morning or sunrise till before midnoon) [it is said that, that means the five compulsory congregational Salât (prayers) or the ‘Asr and Fajr prayers].

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Ibn ‘Umar (may Allah be pleased with him) reported: While the Prophet (may Allah's peace and blessings be upon him) was standing on the pulpit, a man asked him: "What do you say about prayer in the night?" He replied: "Two and two; and if one is afraid that the Fajr is coming, then one should offer one Rak‘ah, which will be the Witr for whatever one has prayed." Ibn ‘Umar (may Allah be pleased with him) used to say: "Make the Witr the last of your prayer. This was commanded by the Prophet (may Allah’s peace and blessings be upon him)." In another narration: Someone asked Ibn ‘Umar: "What is two and two?" He replied: "To make Taslīm after every two Rak‘ahs."

Narrated by Bukhari & Muslim

"While the Prophet (may Allah's peace and blessings be upon him) was standing on the pulpit, a man asked him: 'What do you say about prayer in the night?'" In other words: What is the Shar‘i ruling which your Lord taught you about the number of Rak‘ahs of this prayer and whether to connect them or separate them by Taslīm? In another narration by Al-Bukhāri and Muslim: "How to offer the prayer at night?" "He replied: 'Two and two.'" The word is repeated for more emphasis. The Prophet’s reply indicates that a Muslim should make Taslīm after every two Rak‘ahs in the prayer at night, as explained by Ibn ‘Umar (may Allah be pleased with him). The Witr is an exception to this, however. If he offers the Witr as three, five, or seven Rak‘ahs, he may pray all of them together and then make Taslīm in the last Rak‘ah. "And if one is afraid that the Fajr is coming, one should offer one Rak‘ah." That is to say that if a person fears that the Fajr is about to come, he should hasten to offer one Rak‘ah, with Tashahhud and Taslīm. "Which will be the Witr for whatever one has prayed." This is because when one Rak‘ah is added to the even number of Rak‘ahs, the whole prayer becomes odd in number. Ibn ‘Umar (may Allah be pleased with him) used to say: "Make the Witr the last of your prayer. This was commanded by the Prophet (may Allah’s peace and blessings be upon him)." A subnarrator of the Hadīth called Nafi‘ informed that Ibn ‘Umar (may Allah be pleased with him) used to make this statement. In another narration by Muslim: "Make the Witr the last of your prayer at night." In other words, offer the last of your Tahajjud (night prayer) in the night as the Witr. Then Ibn ‘Umar (may Allah be pleased with him) pointed out that this statement is not his personal opinion but a Prophetic instruction: "This was commanded by the Prophet (may Allah’s peace and blessings be upon him)." As the Maghrib prayer is considered the Witr for the prayers offered during the day, the Witr prayer is the same for the prayer at night. In another narration: "Someone asked Ibn ‘Umar: 'What is two and two?'" That is to say: What does two and two mean? Clarifying the meaning intended by the Prophet (may Allah's peace and blessings be upon him) Ibn ‘Umar (may Allah be pleased with him) replied: "To make Taslīm after every two Rak‘ahs." In other words: Offer two Rak‘ahs and make Taslīm, and then two Rak‘ahs and Taslīm, and so on, adding nothing to the two-Rak‘ah unit.

Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The Witr is due, so whoever wants to pray the Witr as seven (units of prayer), let him do so; whoever wants to pray the Witr as five, let him do so; whoever wants to pray the Witr as three, let him do so; and whoever wants to pray the Witr as one, let him do so."

Narrated by Ibn Majah - An-Nasaa’i - Narrated by Abu Daoud

Meaning of the Hadīth: "The Witr is due" means that the Witr is either an affirmed act of the Sunnah or that it is an obligation. In this Hadīth, however, the Witr is affirmed, for there are explicit proofs that it is not an obligation, such as the following: - Talhah ibn ‘Ubaydullāh, a man from Najd, asked the Prophet (may Allah's peace and blessings be upon him) about the prayers to observe; he was told to observe only five prayers in the day and the night. Other prayers would be voluntary [Al-Bukhāri and Muslim]. Since the Witr was not included, it is not obligatory. - The Prophet (may Allah's peace and blessings be upon him) said : "Five prayers that Allah enjoined on His slaves. For anyone who performs them and misses nothing from them out of neglect, there is a pledge from Allah to admit him into Paradise.'' Proofs that Witr is not obligatory: - Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet sent Mu‘ādh to Yemen to tell them, among other things, that Allah enjoined five prayers on them to perform in the day and the night [Al-Bukhāri and Muslim]. That is evidence is strong because the Prophet sent Mu‘ādh to Yemen just before the Prophet died. - ‘Ali (may Allah be pleased with him) said: "The Witr is not obligatory." Therefore, being ''due'', the Witr is a confirmed act of the Sunnah. It could be prayed as seven, five, three, or one unit of prayer. In principle, optional night prayer is made two by two Rak‘ahs, as a Hadīth indicates [Al-Bukhāri and Muslim]. However, it is possible to pray all night units of prayer with one Tashahhud. Umm Salamah (may Allah be pleased with her) reported that the Prophet used to perform the Witr as seven or five Rak‘ahs consecutively, without ending them with the Salām greeting or speaking in between. [Musnad Ahmad] ‘Ā'ishah reported that the Prophet used to perform the Witr as five Rak‘ahs and sit only in the last one. [Abu Dawūd] As for the Witr which consists of three units of prayer, Ubayy ibn Ka‘b reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to recite Sūrat al-A‘lā in [the first Rak‘ah] the Witr, Sūrat al-Kāfirūn in the second, and Sūrat al-Ikhlās in the third. He would not say the Salām greeting except once after the third unit of prayer. [An-Nasā'i] Ibn ‘Uthaymīn (may Allah have mercy upon him) said: It is permissible to pray the Witr as three, five, seven or nine Rak‘ahs. If one prays three, he has two options: The first one is to pray three Rak‘ahs consecutively with one Tashahhud; the second one is to say the Salām greeting after the first two Rak‘ahs and then offer the last one. It is preferable to say the Salām greeting after every two Rak‘ahs and then finish the Witr with one Rak‘ah as in doing so, one does extra worship, and it is in agreement with the Prophet's practice.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) led us in prayer during the month of Ramadan, offering eight Rak‘ahs as well as the Witr. The next night, we gathered in the mosque and hoped that he would come out to us. However, we remained in the mosque until the morning. Thereafter, we entered the Messenger’s place and said to him: "O Messenger of Allah, we were hoping that you would come out and lead us in prayer." He replied: "I feared that the Witr might be made obligatory upon you."

Ibn Khuzaymah

The Messenger of Allah (may Allah’s peace and blessings be upon him) led his Companions in offering eight Rak‘ahs and the Witr during the month of Ramadan. The next night, the Companions (may Allah be pleased with him) gathered in the mosque, thinking that the Messenger would do the same as he had done the night before. So they waited for him until the morning. Then they went to the Messenger (may Allah's peace and blessings be upon him) and asked him why he had not attended to lead them in prayer. In response, he clarified that he feared the possibility of this prayer becoming obligatory upon them. That is why he did not join them in the mosque – out of mercy and compassion towards his followers. Speaking about this noble Prophet, Allah, the Almighty, says: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.} [Sūrat At-Tawbah: 128] The original version of this Hadīth was narrated by Al-Bukhāri and Muslim on the authority of ‘Ā’ishah (may Allah be pleased with her) who reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) went out in the middle of the night and prayed in the mosque once, and some men prayed with him. The people spoke about it the next morning, and so more people gathered and prayed with him. They circulated the news the following morning, and so, on the third night, the number of people increased greatly. The Messenger (may Allah's peace and blessings be upon him) came out, and they prayed behind him. On the fourth night, the mosque was overwhelmed by people beyond its capacity. However, the Messenger (may Allah's peace and blessings be upon him) came out for the Fajr prayer only. Upon finishing the prayer, he faced the people, uttered the testimony of faith, and then said: ‘To proceed: Verily, your gathering was not hidden to me, but I was afraid that this prayer might be enjoined upon you and you might not be able to perform it.’”

‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said to me: "O ‘Abdullāh, do not be like so-and-so. He used to offer Qiyām al-Layl and then abandoned it."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) warned ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) against abandoning Qiyām al-Layl, as someone else had done, without naming him so as to protect his privacy. A Muslim should be careful not to go to extremes and overburden himself with acts of worship. Whoever does so will be overwhelmed by the religion, given its numerous acts of piety and worship, and will eventually stop because of his inability to continue. Showing mercy to His slaves and making things easy for them, Allah, the Almighty, ordained certain acts of worship to be done at certain times. If a person adopts the approach of moderation, he will easily manage to fulfill all the rights upon him, including these of his Lord, his family, and his companions. The Prophet (may Allah's peace and blessings be upon him) said: "The actions dearer to Allah are those which are done regularly, even if they are little." So it behooves a person to allocate for himself a daily amount of Qiyām al-Layl, according to his ability.

‘Ali (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "O people of the Qur'an, perform the Witr Prayer for, verily, Allah is Witr (single) and loves what is Witr (single, odd)."

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

This noble Hadīth includes an order for the people of the Qur'an, who are Allah's select slaves, to perform the Witr Prayer. This is because Allah is one and is unique in His essence, His attributes, and His actions and He loves what is single and odd. ''People of the Qur'an'' refers here to the believers in general, whether or not they recite the Qur'an. However, it is likely that those who recite the Qur'an are worthier of this address. In this regard, al-Khattābi said: ''It refers to those who recite and memorize the Qur'an. They were specifically mentioned because of their special honor and as a sign of special care. So, the people of the Qur'an should regularly perform the Witr Prayer, even though this is required from everyone. Since they have the privilege of being role models and have more knowledge that drives them to hasten to acts of obedience and good deeds, therefore they are worthier of being addressed by this prophetic order.”

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported the Prophet (may Allah's peace and blessings be upon him) said: "If anyone sleeps before praying Witr or forgets it, let him pray it once he remembers it."

Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad

A Muslim who sleeps until the morning without praying the Witr or forgets it, he should pray it after the dawn break, but not in the sense that it was missed and is made up for, rather in the sense that it is offered on its due time. The noble Hadīth shows that it is permissible for the Muslim who forgets or sleeps before praying the Witr to pray it even after the break of the second dawn, because he is excused in this case by the Shariah.

Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: I stayed overnight in the house of my aunt Maymūnah. When the Prophet (may Allah's peace and blessings be upon him) stood to perform Prayer at night, I joined him and stood on his left. He then took me by the head and made me stand on his right.

Narrated by Bukhari & Muslim

The great Companion Ibn ‘Abbās (may Allah be pleased with him) stated that he slept one night in the house of his maternal aunt, who is the Prophet's wife to learn about the Prophet's late-night prayer. When the Prophet (may Allah's peace and blessings be upon him) got up and stood to pray at night, Ibn ‘Abbās joined him in prayer and stood on the Prophet's left side to follow him in prayer. Since the right side is the most honorable of the two sides and the proper position where the one who prays behind an Imām should stand, in case he is one person, the Prophet (may Allah's peace and blessings be upon him) took him by the head, turned him from his behind and made him stand on his right.

‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to pray two light Rak‘ahs before the Fajr prayer, after the Muezzin would finish calling the Adhān and after the break of dawn. Then, he used to lie on his right side until the Muezzin would come to him for the Iqāmah.

Narrated by Bukhari & Muslim

This noble Hadīth clarifies that whenever the Adhān for the Fajr prayer was made, the Prophet (may Allah's peace and blessings be upon him) would pray two Rak‘ahs, then lie on his right side until the Muezzin would come to him for the Iqāmah.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When anyone of you prays two Rak‘ahs before the dawn prayer, he should lie on his right side." Marwān ibn al-Hakam said to him: "Is it not enough that one of us walks to the mosque until he lies on his right side?" According to the version of ‘Ubaydullāh, he (Abu Hurayrah) replied: 'No.' This statement (of Abu Hurayrah) reached Ibn ‘Umar. He said: "Abu Hurayrah exceeded the limits on himself." He was asked: "Do you approve of what he says?" He replied: "No, but he dared and we showed cowardice." This (criticism of Ibn ‘Umar) reached Abu Hurayrah. He said: "What is my sin if I committed it to memory but they forgot?"

Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad

This Hadīth states that it is from the Sunnah of the Messenger (may Allah's peace and blessings be upon him) to lie down on one’s right side after praying the two Rak‘ahs before Fajr. He is to remain in this position until the Iqāmah for the prayer is called. The wisdom behind lying on one’s right is so that the person does not fall asleep, since the heart is located on the left side of the chest. When a person lies down on his left side, he is more prone to falling asleep, because he will feel more relaxed.

‘Ali (may Allah be pleased with him) said: "Witr is not incumbent like the status of the obligatory prayers, but it is a Sunnah that the Messenger of Allah (may Allah's peace and blessings be upon him) started practicing."

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Ahmad