Is it permissible to read from the computer during Taraweeh prayers?

Q)  Is it permissible to read the Holy Qur’aan from the computer whilst performing Taraweeh prayers?

 

A)  Praise be to Allaah.

 

Reading from the computer whilst praying comes under the same rulings as reading from the Mus-haf whilst praying. This is a well known issue concerning which there is a difference of opinion among the scholars. The Shaafa’is and Hanbalis regard it as permissible, but Abu Haneefah was of the view that their prayer is invalidated if one reads from the Mus-haf. 

 

It says in al-Mawsoo’ah al-Fiqhiyyah (33/57, 58): 

 

The Shaafa’is and Hanbalis are of the view that it is permissible to read from the Mus-haf whilst praying. Imam Ahmad said: There is nothing wrong with a person leading the people in praying qiyaam (taraweeh) whilst looking at the Mus-haf. It was said to him: What about the obligatory prayers? He said: I have not heard anything concerning that. 

 

Al-Zuhri was asked about a man who read from the Mus-haf during Ramadaan. He said: The best of us used to read from the Mus-haf. 

 

In the commentary on Rawd al-Taalib by Shaykh Zakariya al-Ansaari it says: If he reads from the Mus-haf and turns the pages occasionally it does not invalidate the prayer, because this is a slight movement or is not ongoing, and does not distract one. A little of a movement of which a lot would invalidate the prayer, if done deliberately with no need, is makrooh. 

 

Abu Haneefah was of the view that the prayer is invalidated if one reads from the Mus-haf in all cases, whether it is a little or a lot, whether one is leading the prayer or praying alone, whether one is unversed and can only recite from it or not, and they mentioned that Abu Haneefah had two reasons for regarding it as invalid: 

 

1.  That holding the Mus-haf, looking at it and turning the pages is a lot of movement

 

2.  That he is being prompted by the Mus-haf, so it is as if he is being prompted by someone else, and it makes no difference in this case whether the Mus-haf is placed on a stand or held in the hand. But with regard to the first reason, it makes a difference. 

 

He excluded from that the case where a person had memorized what he is reciting and he recites without holding the Mus-haf. In that case it does not invalidate his prayer because this reading is counted as helping him to remember what he has memorized  and is not regarded as being prompted by the Mus-haf; merely looking without holding it does not invalidate the prayer. 

 

Two of our companions – Abu Yoosuf and Muhammad – were of the view that it is makrooh to read from the Mus-haf if the intention is to imitate the people of the Book. End quote. 

 

The view that it is permissible is the view which is stated in fatwas of the Standing Committee for Issuing Fatwas, Shaykh al-‘Uthaymeen and Shaykh ‘Abd-Allaah al-Jibreen. 

 

See the answer to question no. 1255 and 69670. 

 

Undoubtedly it is better that the people should only be led in prayer by one who has memorized the book of Allaah, and can recite from memory. 

 

Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked: 

 

Is reading from the Mus-haf better than reciting from memory? We hope you can advise us. 

 

He replied: 

 

With regard to reading Qur’aan outside of prayer, reading from the Mus-haf is better, because it is a more accurate recitation. But if reciting from memory will help him to focus more, then he should recite from memory. 

 

With regard to prayer, it is better to recite from memory, because if he recites from the Mus-haf he will do repeated movements by holding the Mus-haf, putting it down, turning the pages and looking at the letters; thus he will miss out on placing the right hand over the left on the chest whilst standing, and he may miss out on spreading the arms when bowing and prostrating if he puts the Mus-haf under his arm. Hence we prefer that the worshipper should recite Qur’aan from memory whilst praying rather than reading from the Mus-haf. End quote. 

 

Al-Muntaqa min Fataawa al-Fawzaan (2/35, question no. 16). 

 

See also the words of Shaykh al-Uthaymeen in the answer to question no. 3465. 

 

One of the negative aspects of reading from the Mus-haf – or from the computer or cell phone – whilst praying is that it deadens the imam’s interest in memorizing Qur’aan, and ends his desire to memorize it. If he knows that he can open the Mus-haf whilst praying, or look at the computer or cell phone, he will not devote time to memorizing the Book of Allaah, and he will not be eager to memorize it well. You should strive to memorize the Book of Allaah and recite it by heart whilst praying. 

 

And Allaah knows best.

 

Islam Q&A

What should a person do if it is too hard for him when the imam prostrates for a long time?

Q)  If it is too hard for me when the imam prostrates for a long time, what should I do? Should I prostrate with the imam then rise before him, or delay prostrating behind him?

 

A)  Praise be to Allaah.

 

If he cannot prostrate from the time when the imam says the takbeer until he rises, then he should prostrate with the imam, then if it becomes too hard for him to continue prostrating, he may rise a little but stay as close as possible to the ground, and this will not mean that he is differing from his imam. If he cannot prostrate on the ground, then he may prostrate as close as he can to the ground. End quote. 

 

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him). 

 

 

Al-Durar al-Sanniyyah (4/421).

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1) It is allowed for the person who missed his Isha’ prayer in congregation to join the Imam in taraweeh with the intention of Isha’ prayer.

 

 

2) If a person has prayed the taraweeh and witr with the Imam but still wants to pray more raka’hs at tahajjud time then it is permissible for him to pray two by two raka’hs without repeating the witr.

 

 

3) It is permissible for a person to break his fast if the disk of the sun has disappeared completely from the horizon even if he didn’t hear the adhaan.

 

 

4) It is permissible to read the opening dua’ in the first raka’h of every prayer in taraweeh and tahajjud (night prayer). [Ibn Uthaymeen]

 

 

5) The non-menstrual blood (Istihaada) does not affect a womans fast. [Ibn Baaz]

 

 

6) An ointment that moisturizes, softens, or soothes the skin and medication plasters for skin do not break the fast. [The Standing Committee]

 

 

7) The reward is for concentration and length of prayer and not for the lesser and quicker prayer.

 

 

8) We ask Allah to guide more people to pray in the Mosque. Prayer is better than sleep and taraweeh is better than watching serials.

 

Praying Taraaweeh in congregation in Ramadaan is Sunnah and not a bid’ah (innovation)

Q) Is praying Taraaweeh in congregation considered to be a bid’ah (innovation), because it was not done at the time of the Prophet and the first one who established that was ‘Umar ibn al-Khattaab (may Allaah be pleased with him)?

 

A) Praise be to Allaah.  

 

The view that Taraaweeh prayer is a bid’ah is not valid. Rather we should ask whether it was one of the Sunnahs of ‘Umar ibn al-Khattaab, because it was not done at the time of the Prophet (peace and blessings of Allaah be upon him) but it was done in ‘Umar’s time, or was it one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him)? 

 

Some people claim that it was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed… 

 

But this opinion is da’eef (weak), and those who say this are ignoring the reports proven in al-Saheehayn and elsewhere, that the Prophet (peace and blessings of Allaah be upon him)  “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271).  So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah. 

 

See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 78. 

 

It was narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) would forgo doing something that he liked to do lest the people do it and it become obligatory upon them. (Narrated by al-Bukhaari, 1060; Muslim, Salaat al-Musaafireen, 1174). 

 

Al-Nawawi said: This shows how kind he (peace and blessings of Allaah be upon him) was and how compassionate towards his ummah. 

 

So there is no basis for saying that Taraaweeh prayer is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), rather it is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he forsook it for fear that it may be made obligatory upon his ummah. When he died, this concern no longer applied. Abu Bakr (may Allaah be pleased with him) was distracted by the wars against the apostates and his reign was short, lasting only two years. When the reign of ‘Umar came and the Muslims became secure and victorious, he commanded the people to gather together for Taraaweeh prayers in Ramadaan, as they used to gather with the Prophet (peace and blessings of Allaah be upon him). All that ‘Umar (may Allaah be pleased with him) did was to go back to that Sunnah and revive it. And Allaah is the Source of strength.

 

 

Sheikh Muhammed Salih Al-Munajjid

The time of Taraaweeh prayer

Q)  Is it permissible to pray Taraaweeh about two hours before Fajr prayer? Or must it be done immediately after ‘Isha’?

 

A)  Praise be to Allaah.  

 

The time for Taraaweeh prayer lasts from after ‘Isha’ until dawn comes, so it is valid to perform this prayer at any time during this period. 

 

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’: 

 

The time of Taraaweeh prayer begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and it lasts until dawn comes. 

 

But if a man is going to pray in the mosque as an imam leading the people in prayer, it is better to pray Taraaweeh after ‘Isha’ prayer and not to delay it until the middle or the end of the night, so that this will not cause hardship for the worshippers and some of them may sleep and miss the prayer. This is what the Muslims usually do, they pray Taraaweeh after ‘Isha’ and do not delay it. 

 

Ibn Qudaamah said in al-Mughni: 

 

It was said to Imam Ahmad: Will you delay qiyaam – i.e., Taraaweeh – until the end of the night? He said, No, the practice of the Muslims is dearer to me. 

 

But for one who prays Taraaweeh at home, he has the choice: if he wants, he can pray it at the beginning of the night and if he wants he can pray it at the end. And Allaah knows best.

 

 

Islam Q&A

The virtues of Ramadaan

Q) What is RAMADAN ?

 

A) Praise be to Allaah.  

 

Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following: 

 

1 – Allaah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning): 

 

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”

 

[al-Baqarah 2:185] 

 

and it was narrated in al-Saheehayn (al-Bukhaari, 8; Muslim, 16) from the hadeeth of Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; fasting Ramadaan; and Hajj to the House (the Ka’bah).” 

 

2 – Allaah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning): 

 

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”

 

[al-Baqarah 2:185] 

 

And Allaah says (interpretation of the meaning): 

 

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”

 

[al-Qadr 97:1] 

 

3 – Allaah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allaah says (interpretation of the meaning): 

 

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).

 

And what will make you know what the Night of Al-Qadr (Decree) is?

 

The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

 

Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,

 

(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”

 

[al-Qadar 97:1-5] 

 

“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”

 

[al-Dukhaan 44:3] 

 

Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” 

 

Narrated by al-Nasaa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albaani in Saheeh al-Targheeb, 999. 

 

And Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” Narrated by al-Bukhaari, 1910; Muslim, 760. 

 

4 – Allaah has made fasting Ramadaan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Saheehayn (al-Bukhaari, 2014; Muslim, 760) from the hadeeth of Abu Hurayrah according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” And al-Bukhaari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.” 

 

The Muslims are unanimously agreed that it is Sunnah to pray qiyaam at night in Ramadaan. Al-Nawawi said that what is meant by praying qiyaam in Ramadaan is to pray Taraweeh, i.e., one achieves what is meant by qiyaam by praying Taraaweeh. 

 

5 – In this month, Allaah opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in al-Saheehayn (al-Bukhaari, 1898; Muslim, 1079), from the hadeeth of Abu Hurayrah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.” 

 

6 – Every night Allaah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadeeth of Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said: “At every breaking of the fast, Allaah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnaad; and it was classed as saheeh by al-Albaani in Saheeh al-Targheeb, 987. 

 

Al-Bazzaar (Kashf 962) narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has people whom He redeems every day and night – i.e., in Ramadaan – and every Muslim every day and night has a prayer that is answered.”  

 

7 – Fasting Ramadaan is a means of expiation for the sins committed since the previous Ramadaan, so long as one avoids major sins. It was proven in Saheeh Muslim (233) that the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.” 

 

8 – Fasting in Ramadaan is equivalent to fasting ten months, as is indicated by the hadeeth in Saheeh Muslim (1164) narrated from Abu Ayyoob al-Ansaari: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be like fasting for a lifetime.” Ahmad (21906) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan, a month is like ten months, and fasting six days after al-Fitr will complete the year.” 

 

9 – Whoever prays qiyaam in Ramadaan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawood (1370) and others from the hadeeth of Abu Dharr (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15 

 

10 – ‘Umrah in Ramadaan is equivalent to Hajj. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman among the Ansaar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in Ramadaan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”  

 

11 – It is Sunnah to observe i’tikaaf (retreat for the purpose of worship) in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) always did that, as it was narrated in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in i’tikaaf until he passed away, then his wives observed i’tikaaf after him.” Narrated by al-Bukhaari, 1922; Muslim, 1172. 

 

12 – It is mustahabb in the sense of being strongly recommended in Ramadaan to study the Qur’aan together and to read it a great deal. You may study the Qur’aan together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibreel used to meet the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. Narrated by al-Bukhaari, 6; Muslim, 2308. 

 

Reading Qur’an is mustahab in general, but more so in Ramadaan. 

 

13 – It is mustahabb in Ramadaan to offer iftaar to those who are fasting, because of the hadeeth of Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647. see question no: ( 12598 ) 

 

And Allaah knows best.

 

 

Islam Q&A

His work hours conflict with Taraweeh prayers – what should he do?

Q)  My work hours begin before the imam finishes taraweeh prayer, and I need to go to work. What should I do?

 

A) Praise be to Allaah.

 

Pray whatever you can of taraaweeh in congregation with the imam. It does not matter if you leave for work after two or four or six rak’ahs, etc. Then complete the prayer at home and pray witr at the end. 

 

If you find a mosque that prays early and you can complete the prayer with them and then go to work, this is better, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be written that he spent the whole night in prayer.” Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

 

And Allaah knows best.

 

 

Islam Q&A