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He ﷺ if he performed witr as 3 used to recite Surah al-‘Ala in the first unit of prayer (after al-Fatihah) because this soorah consists of mention of the worldly life and the Hereafter. In the second rak’ah he recites Surah Al-Kaafiroon because it consists of Tawheed of Worship, Tawheed al-Uloohiyah, and in the third he recites Surah Al-Ikhlaas.
Shaykh Fawzan’s Tasheel al-Almaam Sharh Buloogh al-Maraam Vol.2 Pg. 361
Have concern for recitation of the Qur’aan in this noble month, together with pondering and reflecting upon it, taking admonition from its admonitions, heeding what it reprimands, understanding what is lawful and unlawful, understanding the promises and threats and that which is similar in the Noble Quran. And by way of this, the souls are purified and the hearts are illuminated.
From Al-Majmoo of Shaykh Rabee ibn Haadi Al-Madkhalee (Hafidahullah). Vol.15 pg.338
What is the legislative ruling on a person who reads from the noble mushaf for taraweeh prayer in Ramadhan, or the night prayer outside of Ramadhan or the eclipse prayer, whilst a person is standing for the prayer and he has the mushaf with him and he reads the long chapters, which he was not able to memorise?
And when he prostrates he places the mushaf on the ground or a table which is close to him and when he stands he takes the mushaf with his hand and recites, and he does this until he has finished his prayer?
Is this also allows in the obligatory prayers?
Benefit us, May Allah benefit you.
Shaykh Ṣālih al-Fawzān (ḥafiẓahullāh) in explain of the following āyah said,
To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by committing sins), (Al-Muddathir: 37)
This is an evidence that the servant possesses free will and choice; this is a refutation upon the Jabbāriyah, those who say that the servant has no free will or choice rather he is compelled in relation to his actions. They oppose the Mutazilah (1) (Qadariyyah – terms have become synonymous), for the Mutazilah go to extremes in affirming the will of mankind and negating the will of Allāh in contrast to the Jabbāriyah who go to extremes in affirming the will of Allāh and negating free will from mankind; therefore they are in opposite corners.
Meaning, put forth righteous action or remain behind with disbelief and disobedience. (2) Because righteous actions lead to Paradise and to Allāh, as for actions of disbelief and disobedience then verily they distance a person from Paradise and from Allāh. This is a clear proof that mankind possesses free will and they put forth (righteous actions) and remain behind (in disbelief and sin) as they will. They perform righteous actions as they will and commit sins as they will without being compelled, as the Jabbāriyah claim.
However, when Allāh knows that his servant comes forth towards good, He gives him success. And when Allāh knows his servant turns away from good, he forsakes him, leaves him to himself and to his punishment.
The He (subhānahu wa ta’āla) said,
Every person is a pledge for what he has earned, (38)
Whoever puts forth (good) or remains (in disbelief and sin), all of them will have their deeds presented to them on Yawm al-Qiyāmah.
(1) http://www.aqidah.com/creed/articles/opvus-ibn-battah-al-ukbaree-d-387h-on-what-is-obligatory-to-believe-in-regarding-al-qadaa-wal-qadar.cfm
(2) As is recorded from Ibn ʿAbbās and Qatādah as reported in Tafsīr at-Tabari
{رَبِّ زِدْنِي عِلْماً}
Oh my Lord increase me in knowledge.
This aayah is clear in showing the virtue of knowledge, because Allah The Most High, did not command the prophet (peace and blessing upon him) with asking for an increase in anything, except for knowledge.
{رَبِّ زِدْنِي عِلْماً}
واضح الدلالة في فضل العلم، لأن الله تعالى لم يأمر نبيه صلى الله عليه وسلم بطلب الازدياد من شيء إلا من العلم
From Ibn Hajr’s Explanation of Kitabul Ilm of Imam al-Bukhari as found in his work, Fath al-Bari
I pray, however I (still) perform some evil actions; so, what is your advice for me? And why does my prayer not prevent me from forbidden actions?
Shaykh Uthaymeen Replies:
My advice for you is that you repent to Allah (The Mighty and Majestic) and that you sincerely draw close to Allah. (Likewise) that you recall the greatness of the one you have disobeyed and recall His punishment (The Mighty and Majestic), for whoever opposes his command.
You should also read the statement of Allah,
نَبِّئۡ عِبَادِىٓ أَنِّىٓ أَنَا ٱلۡغَفُورُ ٱلرَّحِيمُ (٤٩) وَأَنَّ عَذَابِى هُوَ ٱلۡعَذَابُ ٱلۡأَلِيمُ (٥٠)
Declare (O Muhammad SAW) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful. (49) And that My Torment is indeed the most painful torment. (50)
So, seek Allah’s forgiveness and mercy and fear his punishment. As for your situation, i.e. that you pray and you prayer does not prevent you from evil actions, then perhaps your prayer has deficiencies, because the prayer which prevents from fahshaa (i.e. great sins) and munkar (everything Islam rejects & has prohibited) is the complete prayer, (meaning) the prayer which is (performed) in accordance to that which the Messenger of Allah came with; with presence of heart, performing the actions (of the prayer) as they were reported in the sunnah. It is not every prayer which prevents from fahshaa (i.e. great sins) and munkar (every thing Islam censures & has forbidden ), rather it is the established prayer (in the sunnah) which the people perform in the manner which is befitting.
Allah The Most High said:
﴿اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾ [العنكبوت:45]
Recite (O Muhammad (sallallaahu alaihi wa salam) what has been revealed to you of the Book (the Qur’ân), and perform As-Salât (Iqamât¬as¬Salât). Verily, As-Salât (the prayer) prevents from Al-Fahshâ’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed).
Meaning, the prayer which is performed in the correct manner (according to the sunnah of the Messenger of Allah), prevents these evils.
(1) The questioner is alluding to this aayah in the Quran: Al-Ankaboot: 45
The Qurān is the greatest of Allāh’s blessings upon us, after the Messenger (sallallāhu alaihi wa salam), and it is at our disposal, easy for us.
Listen to this much needed reminder by Shaykh Sālih al-Fawzaan about the blessing of the Quran!
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وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
And when My slaves ask you (O Muhammad sallallāhu alaihi wa salam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. (Al-Baqarah: 186)
Supplicating to Allāh whilst fasting is one of the times where supplications are most likely to be answered. This is because Allāh mentioned this verse within the verses of fasting. Especially since He spoke about it at the end of His speech regarding the verses of fasting.
Some of the scholars said, There is another benefit extracted from this verse: it is befitting to supplicate at the end of the fasting day, (i.e. before Maghrib, at point of opening fast).
This is one of the best times to supplicate, as the fasting person is weak and the weaker a person is, the more softer and open his heart is. This person is more likely to turn repentantly to Allāh and to lower and submit himself to Allāh.
1. Shaykh Uthaymīn’s Tafsīr Al-Baqarah Vol.2 Pg 344
2. Majmū’ Al-Uthaymīn Vol. 19 Pgs. 323-324
“Likewise every person who rejects the truth the first time, then he should know that he will be trialed with doubts and uncertainty in accepting the truth in the future. Therefore it is obligatory upon us when we hear that this thing is the truth, that we say: “we hear and obey.”
Tafsīr Al-Hujurāt – Al-Hadīd 89-90