Too Much Movement Invalidates the Solāh

Too Much Movement Invalidates the Solāh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of the al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger.

There is a difference of opinion on this subject, and the scholars who mention three movements or four movements but bring no evidence to support their view. May Allāh have mercy on them. The correct view is that too much movement invalidates the Solāh and the scholars explain that "too much" movement is when the person who is praying, moves so much so, that another person looking at him will think he is not praying. Shaykh Ibn `Uthaymeen (rahimahullāh) explains it beautifully.

Five categories of Movement

Shaykh Ibn ‘Uthaymeen (rahimahullāh) stated that the basic ruling on moving whilst praying is that it is makrūh unless it is done for a reason. However it may be divided into five categories:

1 Obligatory movement

2-Forbidden movements

3-Makrūh movements

4-Mustahabb movements

5-Permissible movements

The obligatory movements

The obligatory movements are those on which the validity of the prayer depends. For example if a person notices something impure on his ghutrah (head gear), he has to move to remove it and take off his ghutrah. That is because Jibreel came to Rasūlullāh (Sallallāhu `alayhi wasallam) when leading the people the Solāh and told Rasūlullāh (Sallallāhu `alayhi wasallam) that there was something dirty on his shoe. So Rasūlullāh (Sallallāhu `alayhi wasallam) took it off whilst he was observing Solāh and carried on doing the Solāh. [Narrated by Abu Dawūd, 650; ] Or, in other instance he was told that were not facing the Qiblah, he should move to face the Qiblah.

The forbidden movements

The forbidden movements are continuous movements done for no reason, because this kind of movement invalidates the Solāh, and whatever invalidates the Solāh is not permissible, because it is like mocking the signs of Allāh.

The mustahabb movements

The mustahabb movements are those done in order to do things that are mustahabb in the Solāh, such as if a person moves to make the row straight, or if he sees a gap in the row in front, so he moves forward whilst praying, or if there is a gap in his row and he moves to fill the gap and other such movements which allow one to do a deed that is mustahabb in the Solāh, because that makes the Solāh is more perfect and complete. Hence when Ibn `Abbās (radiallāhu`anhu) prayed with the Prophet  (Sallallāhu `alayhi wasallam) and stood to his left, the Messenger of Allāh  (Sallallāhu `alayhi wasallam) took hold of his head from behind and made him stand on his right. [Al-Bukhāri, Muslim; a consensus by others]

The permissible movements

The permissible movements are small movements done when there is a reason, or large movements done in cases of necessity. Small movements done for a reason are like what the Prophet  (Sallallāhu `alayhi wasallam) did when he was performing Solāh and he carried Umāmah, the daughter of Zaynab the daughter of the Messenger of Allāh (Sallallāhu `alayhi wasallam), who was the maternal grandfather. When he stood up he picked her up, and when he prostrated he put her down. [Al-Bukhāri, 5996; Muslim, 543]

Large movements

Large movements in cases of necessity include praying whilst fighting. Allāh says: “Guard strictly (five obligatory) As-Solāh especially the middle Solāh (i.e. the best Solāh ‑ ‘Asar). And stand before Allāh with obedience [and do not speak to others during the Solāh (prayers)].And if you fear (an enemy), perform Solāh on foot or riding. And when you are in safety, offer the Solāh in the manner He has taught you, which you knew not (before)” [Al-Baqarah, 2:238-239]

If a person prays whilst walking he is undoubtedly moving a great deal, but in cases of necessity that is permitted and does not invalidate the Solāh.

The makrūh movements

The makrūh movements are all movements other than those mentioned above. This is the basic principle concerning movements whilst praying. Based on this, we say to those who move whilst praying that their action is makrūh and detracts from their Solāh. This is something that is seen in many cases, so you may see a person fiddling with his watch or pen or ghutrah or nose or beard and so on. All of that comes under the heading of makrūh, unless it is done a great deal and is continuous, in which case it is harām and invalidates the Solāh.

He also stated that there is no specific number of movements that invalidates the Solāh; rather it is any movement that contradicts the idea the Solāh in the sense that if anyone saw this man doing that it would look as if he were not Solāh. This is the kind of movement that invalidates the Solāh. Hence the scholars (may Allāh have mercy on them) defined it as something based on custom (al-‘urf) and said: If movements are many and are continuous then they invalidate the Solāh, without mentioning a specific number. Some scholars defined three such movements but that requires evidence because everyone who sets a certain limit or number or manner should produce evidence, otherwise he is introducing new ideas. [Majmū’ Fatāwa al-Shaykh, 13/309-311]

Shaykh `Abd al-`Azīz ibn Bāz (rahimahullāh) was asked about a man who moved a great deal whilst praying: did that invalidate his Solāh and how could he rid himself of this habit?

Shaykh `Abd al-`Azīz (rahimahullāh) replied: The Sunnah is to focus on one’s Solāh with proper humility, body and soul, whether it is an obligatory prayer or a nāwafil prayer, because Allāh says: “Successful indeed are the believers. Those who offer their Solāh with all solemnity and full submissiveness” [Al-Mu’minūn 23:1-2]

One must observe the Solāh in a tranquil and dignified manner. 

This is one of the most important pillars and obligations of the Solāh, because the Prophet (Sallallāhu `alayhi wasallam) said to one who prayed badly and was not tranquil and dignified in his Solāh: “Go back and pray for you have not prayed.” And he did that three times. Then the man said: “O Messenger of Allāh, by the One Who sent you with the truth, I cannot do any better than this, teach me.” The Prophet (Sallallāhu `alayhi wasallam) said: “When you stand up to pray, do wudhū’ well, then turn to face the Qiblah and say takbīr, and recite whatever you can of Qur`ān. Then bow until you are at ease in bowing, and then raise your head until you are standing up straight. Then prostrate until you are at ease in prostration, then sit up until you are sitting up straight and are at ease in sitting. Then prostrate until you are at ease in prostration, then get up until you are standing up straight. Then do that throughout your Solāh.” [Al-Bukhāri, Muslim; a consensus by others]  

And according to a version narrated by Abu Dawūd, he (Sallallāhu `alayhi wasallam) said: “Then recite the Essence of the Qur`ān (al-Fātihah) and whatever Allāh wills.”

This sahīh hadīth indicates that being at ease in the postures is a pillar or essential part of the Solāh, and an important obligation, without which the Solāh is not valid. Whoever pecks out his Salāh (by moving too rapidly), entails is no Solāh for him. Khushū’ (proper focus and humility) is the essence of the Solāh. It is prescribed for the believer to pay attention to that and strive to achieve it.

With regard to defining the movements that contradict this ease and focus in prayer and limiting them to three movements, there is no hadīth from the Prophet (Sallallāhu `alayhi wasallam) to support this idea. Rather that is the suggestion of some scholars for which there is no reliable evidence.

But, it is makrūh to fidget during the Solāh, such as touching one's nose, beard or clothes and being distracted by that. Fidgeting a great deal invalidates the Solāh. But if it is done a little, according to what is customary, or is done a great deal but is not continuous, then the Salāh is not invalidated thereby. But it is prescribed for the believer to maintain proper focus and humility, and to avoid fidgeting a little or a lot, and to strive to make his Solāh perfect.

The evidence that small movements, or repeated movements that are not continuous, do not invalidate the Solāh is the report which says that the Prophet (Sallallāhu `alayhi wasallam) opened the door for ‘Aa’ishah (radiyallāhu`anha) one day whilst he was observing Salāh. [Narrated by Abu Dawūd, 922; al-Nasā`ie, 601; classified as sahīh by Shaykh al-Albāni in Sahīh al-Tirmidzi, 601.]

It was proven in the hadīth of Abu Qatādah (radiyallāhu`anhu) that the Prophet (Sallallāhu `alayhi wasallam) led the people in Solāh one day when he was carrying Umāmah the daughter of Zaynab. When he prostrated he put her down and when he stood up he picked her up.

[Fatāwa ‘Ulama’ al-Balad al-Harām, 162-164]

Wallahu`alam.

[Excerpted from turntoislam]

Salafi Tampering of Riyad al-Salihin

Salafi Tampering of Riyad al-Salihīn

By Moin Shahīd, President,
Ahlus Sunnah Muslim Association of Sri Lanka
and GF Haddad ©

Warning: Avoid this 2-volume English translation of Riyad al-Salihīn!

A review of the translation of al-Nawawi's Riyad al-Salihīn published in 1999 by Darussalam Publishing House, Riyad: http://www.dar-us-salam.com/h4riyad-us.htm

A team of unprincipled editors and translators out of a Riyad publishing house by the name of Darussalam was commissioned to produce a glossy 2-volume English edition of Imām al-Nawawi's Riyad al-Salihīn - being distributed for free to Islamic schools around the world - designed to propagate "Salafi" ideology to the unwary English-speaking Muslim students of Islamic knowledge. This ideology is couched within a thoroughly unscrupulous "commentary" inserted into the book chapters and authored by an unknown or spurious "Hafiz Salahuddin Yusuf of Pakistan," "revised and edited by Mahmud Rida Murad" (1:7). 

Following are some examples of what is contained in this brand new "Salafi" product:

(a) The work is laced with unabashed eulogy of Nasir Albāni whom it calls "the leading authority in the science of hadith" (1:88). The fact is that the only agreed-upon title Albāni has been able to earn from the verifying Ulema of the Ummah from East to West, is that of erratic innovator.

(b) Declaring that "in case of breach of ablution, the wiping over the socks is sufficient, and there is no need for washing the feet" (1:31). This ruling invalidates one of the conditions of wudû' spelled out in the Qur'an and the Sunnah, making salāt prayed with such a wiping null and void according to the Four Schools, which prohibit wiping over non-waterproof footwear.

(c) Declaring that "ours should not be the belief that the dead do hear and reply [to our greeting]" (1:515). The Jumhur differs.

(d) Declaring that “expressing the intention (niyyah) verbally before salāt is a Bid‘ah (innovation in religion) because no proof of it is found in Sharī‘ah" (1:14). This is not only a wanton attack on the Shāfi`ie School but an ignorant violation of the criteria of calling something an innovation in the Religion.

(e) "Prohibition [of kissing] is only effective if the kissing of hands is also involved." (2:721). Note that Imām Sufyan al-Thawri called the kissing of the hands of the Ulema a Sunnah and that the majority of the scholars concur on its permissibility!

(f) Saying "unapproved hadith" - an invented classification! - for the sahīh hadith of the two Jews who kissed the Prophet's - Allah bless and greet him - hands and feet as narrated by al-Tirmidzi (sahîh) and others.

(g) The weakening of the hasan hādith whereby the Prophet (Sallallāhu 'alayhi wa sallam) kissed Zayd ibn Harithah as narrated by al-Tirmidzi (hasan).

(h) Declaring "the hadiths about the kissing of hands are weak and deficient from the viewpoint of authenticity," an outright lie.

(i) Declaring after the hadīth stating: "I suffer like two men of you": "This Hadīth... throws light on the fact that the Prophet (Sallallāhu 'alayhi wa sallam) was merely a human being." (2:737) This discourse is that of the disbelievers mentioned in many places of the Qur'ān: “They said: You are but mortals like us” (14:10), “Shall we put faith in two mortals like ourselves?” (23:47), “They said: You are but mortals like unto us” 36:15, “Shall mere mortals guide us?” (64:6).

(j) Claiming: "We are uncertain that after saying a funeral prayer, the Prophet (Sallallāhu 'alayhi wa sallam) and his Companions ever stood around the bier and supplicated for the dead body. It is an innovation and must be abolished"! (2:755) This is flatly contradicted by the sound narrations ordering the Companions to make du‘ā for the deceased directly after burial. The commentar(s) go on to say: "It looks strange that believers should persist in reciting supplications in their own self-styled way after the funeral prayer, but desist from them during the funeral prayer to which they have relevance. It implies that prayer is not the object of their pursuit, otherwise they would have prayed in accordance with the Sunnah. In fact, they cherish their self-fabricated line of action and seem determined to pursue it." Yet the commentator(s) a few pages later (2:760) state: "The Prophet (Sallallāhu 'alayhi wa sallam) has instructed his followers that after a Muslim's burial, they should keep standing beside his grave for some time and pray for his firmness"!

(k) Omitting (2:760) to translate the words of Imam al-Shāfi`ie related by al-Nawawi in Chapter 161 ("Supplication for the Deceased after his Burial"): ""It is desirable (mustahabb) that they recite something of the Qur'an at the graveside, and if they recite the entire Qur'ān it would be fine." Omitting to translate these words which are in the original text of Riyad al-Salihīn is deceit and a grave betrayal of the trust (amânah) of the translation of one the motherbooks of knowledge in Islam.

(l) As if the above were not enough, the "commentary" goes on to state: "The reference made to Imām al-Shāfi`ie about the recitation of Qur'ān beside a Muslim's grave is in disagreement with the Prophet's practice... the reference made to Imam al-Shafi`ie seems to be of doubtful authenticity"! However, al-Za`farani said: "I asked al-Shāfi`ie about reciting Qur'ān at the graveside and he said: la ba'sa bihi - There is no harm in it." This is narrated by Imam Ahmad's student al-Khallal (d. 311) in his book al-Amr bi al-Ma`ruf (p. 123 #243). Similar fatwas are reported from al-Sha`bi, Ahmad ibn Hanbal, Ishaq ibn Rahuyah, and others of the Salaf by no less than Ibn al-Qayyim and al-Shawkani in their books - the putative authorities of the "Salafi" movement.[1]

(m) Stating (2:761): "Qur'an reading meant to transmit reward to the dead man's soul is against the Prophet's example. All such observances are of no use to the dead." This is the exact same position as the Mu`tazilah on the issue, who went so far as to deny the benefit of the Prophet's (Sallallāhu 'alayhi wa sallam) intercession. It should be noted that the manipulative editors /commentators of Riyad al-Salihin deliberately omit any mention of the Companions' practice, as it is authentically recorded from Ibn `Umar that he ordered that Qur'an be read over his grave, which has the status of the Sunnah of the Prophet (Sallallāhu 'alayhi wa sallam) as this particular Companion was known to be the staunchest of all people in his adherence to the Prophet's (Sallallāhu 'alayhi wa sallam) example.

(n) Stating (2:761): "For further detail, one can refer to Shaykh al-Albāni's Ahkam al-Jana'iz." This is the book in which this man lists among the innovations of misguidance the fact that the Prophet's (Sallallāhu 'alayhi wa sallam) grave is inside his Mosque in Madinah and the fact that it has a dome built over it, and he asks for both of them to be removed.

(o) Stating (2:791-792): "If a woman has no husband or Mahram, Hajj is not obligatory on her. Neither can she go for Hajj with a group of women, whether for Hajj or any other purposes.... Under no circumstances a woman may travel alone." This contradicts the fatwa of the majority of the Ulema as well as the principle that when there is scholarly disagreement over an issue, it becomes automatically impermissible to declare it prohibited.

(p) Rephrasing a hadith (2:810-811) by omitting key words which invalidate their position. In chapter 184 of Riyad al-Salihin titled "Desirability of Assembling for Qur'ān-Recitation," al-Nawawi cites the hadīth of Muslim whereby the Prophet (Sallallāhu 'alayhi wa sallam) said: "No group of people assemble in one of the Houses of Allāh, all of them reciting [plural pronoun] the Book of Allāh (yatlûna kitâb Allāh) and studying It among themselves except Serenity (al-sak'na) shall descend upon them, etc." The editor/ commentator(s) of Riyad al-Salihīn rephrased the hadith thus: "Any group of people that assemble in one of the Houses of Allāh to study the Qur'ân, tranquility will descend upon them, etc." omitting the key words: "all of them reciting the Book of Allāh." Then the same editor/ commentator(s) had the gall to comment: "This Hadīth... does not tell us in any way that this group of people recites the Qur'ān all at once. This is Bid`ah for this was not the practice of the Messenger of Allāh (Sallallāhu 'alayhi wa sallam)." This is tampering compounded with a shameless lie. This misinterpretation and false claim of bid`ah is, of course, directed at the Maghribi style of Qur'ānic recitation that relies heavily on collective tilâwah in order to strengthen memorization. [sim-h RS-1453 (1448)]

(q) The statement (2:848) concerning the Prophet's (Sallallāhu 'alayhi wa sallam) miracle of seeing behind his back: "It must be borne in mind that a miracle happens with the will of Allāh only. It is not at all in the power of the Prophet. Had he been capable of working a miracle on his own, he would have shown it at his own pleasure. But no Prophet was ever capable of it, nor was the Prophet (Sallallāhu 'alayhi wa sallam) an exception to this rule." In truth this speech comes directly from books such as Isma`il Dehlvi's Taqwyatul Iman concerning which Abu al-Hasan al-Thanvi said: "The words used by Isma`il Dehlvi are, of course, disrespectful and insolent. These words may never be used." (Imdaad-ul-Fataawa 4:115)

(r) The statement (2:861): "The right number of raka`ahs in the Tarawih prayers is eight because the Prophet (Sallallāhu 'alayhi wa sallam) never offered more than eight raka`ahs... It is not in any case twenty raka`ahs. Authentic Ahādith prove this point abundantly." This is a transgressive innovation (bid`ah mufassiqa) as it rejects the command of the Prophet (Sallallāhu 'alayhi wa sallam) to "obey the Sunnah of the Rightly-Guided Caliphs after me" and also kufr as it violates the passive Consensus (ijmâ` sukût') of the Companions over twenty raka`ahs.

(s) The statement (2:905): "Twenty raka`at Tarawīh is not confirmed from any authentic hadith, nor its ascription to `Umar (is proved from any muttasil (connected) hadith." This is a blatant lie, as the number of hadith masters who graded as sahîh the connected chains back to `Umar establishing twenty raka`at Tarawih are too numerous to count. They provided the basis on which the Ulema concur in declaring that Consensus formed on the matter among the Companions as stated by al-Qari, al-Zayla`i, al-Haytami, Ibn al-Humam, Ibn Qudamah, and a number of other major jurists of the Four Schools.[2]

(t) The statement (2:1025): "In the present age Shaykh Nasir al-Din al-Albani has done a very remarkable work in this field [hadith]. He has separated the weak Ahadith found in the four famous volumes of Ahadith (Abu Dawud, al-Tirmidzi, al-Nasā'ie, and Ibn Mājah) from the authentic and prepared separate volumes of authentic and weak ahadith. This work of Albāni has made it easy for the ordinary Ulema to identify the weak Ahadith. Only a man of Shaykh Albāni's caliber can do research on it. The ordinary Ulema and religious scholars of the Muslims are heavily indebted to him for this great work and they should keep it in view before mentioning any hadith. They should mention only the authentic Ahādīth and refrain from quoting the weak ones. It is wrong to ignore this work on the ground that Shaykh Albani is not the last word on the subject.... As Muhaddithūn have done a great service to the Muslim Ummah by collecting and compiling the Ahādīth, similarly in the style of Muhaddithūn, and in keeping with the principles laid down by them, the research carried out to separate the authentic Ahādith from the weak is in fact an effort to complete their mission. In this age, Almighty Allah has bestowed this honor on Shaykh Albāni." All this fawning will not hide the facts that al-Albāni has been exposed as the innovator of this age par excellence and that his splitting of the books of Sunan into Sahih al-Tirmidzi and Da‘ief al-Tirmidzi and so forth is an unprecedented attack on the Motherbooks of Islam for which, undoubtedly, he shall be brought to account on the Day of Judgment as he was rejected for it by the Ulema of the Ummah from East to West.

(u) Another systematic mistranslation for the Chapter-title 338 (2:1294) states: "Prohibition of placing the hands on the sides during Salāt" when the Arabic clearly states al-khāsira which means "waist" or "hip" rather than "sides." The same mistranslation is then repeated in the body of the chapter, then a third time in the commentary. This mistranslation is part of the "Salafi" campaign against the Maliki form of sadl consisting in letting the arms hang down by the sides during the standing part of Salât. In some places of North Africa today, such as Marrakech, certain people are paid to declare takfîr and tadlîl, in the name of the Sunnah, of those who pray with their arms hanging by their sides although it is an established Sunnah!

Truly we belong to Allah and to Him is our return, and there is no power nor might except in Allah the Exalted and Almighty Lord.

All sincere Muslims should consider themselves warned and warn others that this is NOT a Sunni translation of the great classic of Imam al-Nawawi but an innovative, deviant, and inauthentic translation which should never have been allowed. There are two other English translations of Riyad al-Salihīn available in print, any one of which would be preferable to this one. And from Allah comes all success.

Notes

1. See Shaykh Hisham Kabbani's Encyclopedia of Islamic Doctrine, chapter on donating one's reward to the dead (ihdâ' al-thawâb).

2. See on this issue articles by Sayf ad-Din Ahmed ibn Muhammad at the websites: sunnah.org/fiqh/tarawīh.htm
and: sunnah.org/fiqh/8or20.htm

[Via Living Islam (GF Haddad)]

Dividing Qiyāmulail in the Last Ten Days of Ramadhān

Dividing Qiyāmulail into Two Parts in the Last Ten Days of Ramadhān

I hope that you could enlighten me with regard to the ruling on dividing Solāt Tarawīh in the last ten days of Ramadhān into two parts: at the beginning of the night and at the end, as is done in many masajid. Please also mention the evidence if possible.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu `alayhi wa sallam, is His Messenger.

It is mustahabb during the nights of Ramadhān is to spend them in qiyām, making duā’ and worship, and striving hard during the last ten nights with extra worship, seeking Allah’s forgiveness and mercy in seeking Laylatul-Qadr which its merit better than a thousand months. Solāh Tarāwīh is a Qiyām (The Night Prayers) of Ramadhān. It is called Tarāwīh because it is supposedly done in easy manner and taking brief breaks between rak’at. 

Its scope is broad, with no limit of its rak’at, and it is permissible to offer it in any number of raka’at he wants, at any time of the night he wishes beginning after the Solātul Isha’ until before Fajar. There is no difference of opinion among the fuqaha’ with regard of it being a Sunnah. 

Seeking Allah’s Forgiveness and Mercy

Abu Hurayrah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu `alayhi wasallam) said:

“Whoever spends the nights of Ramadhān in prayer, out of faith and seeking the reward of Allah, his previous sins will be forgiven.”

This is recorded by Muslim in his Sahih Muslim.

The fuqaha’ views that Tarawīh is the Qiyām (Qiyām al-layl) of Ramadhān. Hence it is best to spend most of the night in it, because it is indeed Qiyām al-layl.

Solāh Tarawīh with the Imam Until He Concludes It

Abu Dzarr Al-Ghifari (radiyallāhu’anhu) related:

“We fast with Rasūlullāh (sallallāhu `alayhi wa sallam) in Ramadhān. He did not lead us (in qiyam) at all until the last seven (nights of Ramadhān). Then Rasūlullāh (sallallāhu `alayhi wa sallam) stood with us (that night – in prayer [solātul tarawīh]) until one third of the night had passed. Rasūlullāh (sallallāhu `alayhi wa sallam)did not pray with us on the sixth. On the fifth night, Rasūlullāh (sallallāhu `alayhi wa sallam) prayed with us until half of the night passed. So we said, ‘O Allāh’s Messenger! Wouldn’t you pray with us the whole night?’ Rasūlullāh (Sallallāhu `alayhi wa sallam) in turn replied:

‘Whoever stands in prayer (Solātul Tarawīh) with the imām until he (the imām) concludes it; it is recorded for him like he had performed the Qiyam the whole night.’ ”

[Recorded by Ibn Abi Shaibah, Abu Dawud, At-Tirmidzi, An-Nasa'ie, Ibn Majah, at-Tahawi (in Sharh Ma’an il-Athar, Ibn Nasr, Al-Faraibi, and Al-Baihaqi. Their isnad is sahih.]

Abu Dawud (rahimahullāh) related:“I heard Ahmad was asked, ‘Do you like for someone to qiyam (Solātul Tarawīh) with the people or by himself during Ramadhān?’ He replied, ‘Qiyam with the people’; I also heard him saying, ‘I would prefer for someone qiyam with the imām and perform witr also with him because Rasūlullāh (sallallāhu ‘alayhi wasallam) said: ‘Whoever stands in prayer (Solātul Tarawīh) with the imām until he (the imām) concludes it; it is recorded for him like he had performed the Qiyam the whole night’. ’”[Masā‘il]

[Al-Mawsu‘ah al-Fiqhiyyah (34/123)]

What many imams do nowadays - especially in the last ten days of Ramadhān - leading the people in SolāhTarawīh immediately after ‘Isha’, then going back to the masjid in the last part of the night after having some sleep to observe Solat Tahajjud. This is permissible and prescribed act of worship. There is no reason to suggest it is not allowed. One is required to strive hard in the last ten days according to its ability. If a person breaks up his night between prayer, making duā’, resting, sleeping, and reading Qur'ān, then he has done well.

Shaikh `Abdullāh Abābatīn (rahimahullah) said:

In response to some people’s tendency of  objecting those who performs extra prayers during the last ten days of Ramadhān than usual as in the first twenty days, on the grounds that this is more than  usual and is ignorance of the Sunnah and the practice of the Sahābah, Tābi‘īen and imams of Islam.

We like to say: Indeed there are hadīths from the Prophet (Sallallāhu 'alayhi wa sallam) which encourage observing Qiyām al-layl during Ramadhān, and to strive it during the last ten days.

It should be clear that there is no specific number of raka'at prescribed for Solat Tarawīh; and that the time for doing it according to all scholars is from after the Sunnah of ‘Isha’ until the break of dawn; and that spending the night in worship is a Sunnah; and that the Prophet (Sallallāhu `alayhi wa sallam) performed Solat Tarawīh for many nights in congregation.

It is invalid for anyone to object those who performed more prayers during the last ten nights than he did at the beginning of the month. So, during the last ten days, he prays at the beginning of the night, as he did at the beginning of the month, or less, or a lot, without praying Witr, took a  sleep  and wake up at the later part of the night to perform more prayers in congregation and calls all of it qiyām or tarawīh.

Perhaps those who object it are a bit confused by what some fuqaha’ said that it is mustahabb for the imam not to pray more than one khatmah (reading of the entire Qur’ān), unless the people behind him prefers it. The reason they gave for not doing more than one khatmah is the hardship that may caused to the people behind him, not because it is not prescribed in sharī’ah. So, if people behind him want to do more than one khatmah, they may well do so, as was clearly stated in the words of the scholars.

As for many of the common people saying that what is done at the beginning of the night is Tarawīh while offering after it is qiyām, it's incorrect. Rather all of it is qiyām or tarawīh.

The Qiyām of Ramadhān is called Tarawīh because of its nature to be done in easy manner and having a rest (yastarīhūna) afterevery set of four raka`at of lengthy prayers.

Some people may object to it because it is contrary to the customary practice in their countries and most of the people nowadays; and due to ignorance of the Sunnah and of the practice of the Sahābah, Tābi’ūn and the imams of Islam; and because some people think, that the prayer during the last ten days is a kind of Solāh Al-Ta’qīb which was regarded as makrūh by some scholars. In actual fact it is not the case.

It should be noted that Solāh al-Ta’qīb is a voluntary prayer offered in congregation after finishing the Solāh Witr after Tarawīh, and thus how ta’qīb was defined by the fuqaha’. 

[Al-Durar al-Saniyyah (4/364)]

Shaykh Sālih al-Fawzān (rahimahullah) said:

Abu Hurayrah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu `alayhi wasallam) said: “Whoever stands (for prayer at night) during Laylatul-Qadr (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.” This is recorded by Al-Bukhari, Muslim.

Thus in the last ten days of Ramadhān, the Muslims exert their efforts in worship, following the Sunnah of the Prophet (Sallallāhu `alayhi wa sallam) and seeking Laylat al-Qadr that is deemed better than a thousand months. Those who pray twenty-three rak’ahs at the beginning of the month break it up during the last ten days, so they offer ten rak’at at the beginning of the night, calling it Tarawīh, and they perform another ten at the end of the night, making them lengthy, and following it with three rak’ahs of Witr, which they call Qiyām. This is a variation in naming only. In fact all of it may be called Tarawīh or it may be called Qiyām.

As for those who perform eleven, thirteen or twenty three rak’at at the beginning of the month, they add ten more rak’at Solah Tahajjud to that during the last ten days, which they observed at the end of the night, making it lengthy prayers, increasing their efforts to do good to catch the virtue of the last ten days. The precedents were set by the Sahābah, who performed twenty-three rak’at, as stated above.

Thus, they combine the two opinions: the opinion which favours offering thirteen rak’at during the first twenty days and the opinion which favours offering twenty-three during the last ten days.

[Ithāf Ahl al-Imān bi Majālis Shahr Ramadhān]

And Allah Almighty knows best.

[Excerpted from with modification from Islam Q&A (109768)]