In
this belated day and age, every morning heralds a new fitna, a fitna
that strikes at the very root of our Imaan and amal. For the past
fourteen hundred years the Ummah has been performing twenty rakaats of
taraweeh without question. However “a sect” now claims that taraweeh is
ONLY eight rakaats, which implies that for fourteen hundred years the
Ummah had deviated from the sunnah of Nabi sallallahu alayhi wasallam
and had performed twenty rakaats without any shari proof.
The Virtue of Taraweeh
Abdullah
Bin Ammar radhiallahu anhu states that Nabi sallallahu alayhi wasallam
said: “The fast and the Quraan will both plead on behalf of the bondsmen
who keeps fast in the day and recites or listens attentively to the
recitation of the Quraan at night standing in the presence of Allah (in
taraweeh). The fast will say “O my Lord, I had held him back from food,
drink and sexual gratification, accept my intercession for him today and
treat him with mercy and forgiveness. The Quraan will say, “I had held
him back from taking rest and sleep at night, O’ my Lord, accept my
intercession for him today and treat him with mercy and forgiveness”.
The intercession of both the fast and Quraan will be accepted and he
will be treated with exceptionl kindness”. (Baihaqi).
Sayyidina
Abu Sa’eed Al-Khudree radhiallahu anhu narrates that Sayyidina
Rasoolullah sallallahu alayhi wasallam said: “When the first night of
Ramadhaan dawns (comes), the doors of the skies are opened, and none of
its doors are then closed until the last night of Ramadhaan.”
No
mu’min servant (of Allah) performs salaah during its night (any night
of Ramadhaan), but Allah will record for him one thousand five hundred
hasanah (rewards) for every sajdah that he makes. And Allah will build a
home for him in Jannah made out of red ruby, which will have sixty
thousand doors, each of its doors having (interlinked to, leading to) a
palace made out of gold, ornamented (beautified and decorated) with
rubies.
Thus,
when he (the mu’min) fasts on the first day of Ramadhaan, all his past
sins are pardoned, and seventy thousand malaaikah make istighfaar for
him, daily, from the time of the fajr salaah, until the sun sets.
And
for every sajdah that he makes during Ramadhaan, either by day or by
night, there will be for him a tree, (in Jannah, so huge that) a person
on horseback will ride in its shade for five hundred years.” (Baihaqi,
Targheeb)
Salmaan
radhiallahu anhu reports: “On the last day of Sha’baan the Messenger of
Allah addressed us and said: ‘O people, there comes over you now a
great month, a most blessed month in which lies a night more greater in
virtue than one thousand months. It is a month in which Allah has made
compulsory that the days shoud be observed by fasting. And he has made
sunnah the Taraweeh by night. Whosoever intends drawing nearer to Allah
by performing any virtuous deed, for him shall be the reward like him
who had performed a fardh in any other time. And whoever performs a
fardh, for him shall be the reward of seventy faraa’idh in any other
time. This is indeed the month of patience, and the reward for true
patience is Jannah (paradise). It is the month of sympathy with one’s
fellow men. It is the month wherein a true believer’s rizq is increased.
Whosoever
feeds another who fasted, in order to break the fast (at sunset), for
him there shall be forgiveness for his sins and emancipation from the
fire of Jahannam (hell), and for him shall be the same reward as him
(whom he fed) without that person’s reward being decreased in the
least….”. From this hadeeth it is noted that the command for taraweeh
prayers too comes from Allah Himself. All the authorities of the Ahlus
Sunnah wal Jamm’ah are agreed upon the fact that taraweeh is sunnah.
Taraweeh During the Era of Nabi sallallahu alayhi wasallam and the Sahabah radhiallahu anhu
Ibn
Abbass radhiallahu anhu states that during the month of Ramadhaan, Nabi
sallallahu alayhi wasallam performed twenty rakaats (taraweeh) and
thereafter performed the witr salaat. (Baihaqi and Musannaf Ibn Abie
Shaiba).
Ubay bin Ka’ab radhiallahu anhu led the taraweeh prayers and offered 20 rakaats and three rakaats waajib salaat.
Umar radhiallahu anhu commanded the Imaam to perform twenty rakaats Taraweeh salaat for the congregation.
Views of the Scholars
Imaan Qurtubi radhiallahu anhu states: “Twenty rakaats taraweeh and three rakaats witr is the most authentic narration.”
Imaam Nawawi radhiallahu anhu states: “Taraweeh is a unanimously accepted sunnah of the Muslims. It is twenty rakaats”.
“The
pandemonium that the Ghair Muqallideen (people who do not follow any
Mazhab) had started for the past hundred years was never heared of in
the Islamic world before……… Similarly from the time of Umar radhiallahu
anhu upto the emergence of this sect there was no masjid in the world
where eight rakaats of Taraweeh was performed……”. (Moulana Habib ur
Rahmaan Azmi).
A Grave Misconception
The
proponents of eight rakaats taraweeh quote the following hadeeth of
Ayesha radhiallahu anha as stated in Bukhari Shareef. Ayesha radhiallahu
anha was asked about the salaat of Nabi sallallahu alayhi wasallam. She
replied by saying that Nabi sallallahu alayhi wasallam did not exceed
eleven rakaats in Ramadhaan nor in any other month…”.
This
hadeeth apparently indicates that Nabi sallallahu alayhi wasallam
performed eight rakaats taraweeh and three rakaats witr. However the
words ‘nor in any other month’ clearly indicates that this was with
reference to tahajjud salaat and not taraweeh salaat. The fact that
Imaam Bukhari (R.A.) himself has not mentioned this hadeeth under the
caption of Taraweeh salaat is clear proof that the salaat in question
refers to witr and not taraweeh salaat.
Hazrat
Umar radhiallahu anhu during his khilaafat had directed that taraweeh
salaat be performed collectively in the masaajid, lest the practice
gradually dissipates from the Ummah. He did not introduce the number of
rakaats on his own accord. To believe that the twenty rakaats is an
innovation of Umar radhiallahu anhu is to undermine the integrity of
Umar radhiallahu anhu and all the Sahabah who were present at that time!
Some
people think that Taraawee’h comprises of eight raka’aah only. This is
not correct . In the unanimous opinion of all the Imams, Taraawee’h
consists of twenty raka’aah.
Although
no Imam agreed upon less than twenty raka’aah, Imam Malik holds an
opinion of 32 raka’aah. This means that in the consensus of all the
Imams no one agrees upon less than twenty raka’aah.
Moreover,
we can know from Ibn Abbaas’s narration that he led taraawee’h for two
or three nights during which he offered twenty raka’aah. The companions
of the holy prophet (صلي الله عليه و سلم) performed according to his
saying and presented themselves as excellent examples to be followed.
They had not only recorded the actions of the holy prophet (صلي الله
عليه و سلم) but also went on imitating his actions. They did us a great
favor by providing us with valuable traditions that will be the source
of guidance (for all of us) until the end of this world.
The
variation in the number of raka’aah in the section of Taraawee’h is
only due to misinterpretation of Qiyaam-al-lail as Tahajjud and not
Taraawee’h and the premise that, “as the holy prophet (صلي الله عليه و
سلم) has most probably offered tahajjud in 8 raka’aah, therefore,
Taraawee’h should also be offered in 8 raka’aah.”
To
eliminate the misconceptions held by some people, we shall present here
the routines followed by the holy prophet (صلي الله عليه و سلم)
himself, the rightly guided caliphs and other companions during the
month of Ramadaan. We shall provide some information regarding the
reinstatement of the congregational Taraawee’h during the caliphate of
Hadrath Umar (r.a.a.) so that people may know the fact that the only
reason that stopped the holy prophet (صلي الله عليه و سلم) from leading
the congregational Taraawee’h was that he was afraid that praying
Taraawee’h in congregation might become obligatory upon his nation which
might lead to hardship upon his ummah.
It
is a sheer error in concluding that the congregational Taraawee’h is
not at all proven by the practice of the holy prophet (صلي الله عليه و
سلم) just because he did not lead it with regularity.
Below are some of the narrations with their corresponding references.
The Practice (of Muslims) during the period of the holy prophet (s.a.w.) and his companions (r.a.a.)
Hadrath
Abdullah bin Abbaas reported, “The holy prophet (صلي الله عليه و سلم)
led us in twenty raka’aah congregational prayer of Taraawee’h. [musannaf
ibn abi shaiba page 293 volume 2]
There
should be no doubt concerning the fact that after the death of the holy
prophet (صلي الله عليه و سلم), Hadrath Abu Bakr (r.a.a.) was the first
caliph and in the Taraawee’h section, none of his acts is recorded nor
has he left anything for the ummah concerning this. This fact should
also be considered that regarding his era and the era that follows him,
the holy prophet (صلي الله عليه و سلم) had said; ‘the best era is mine,
the next best after this one and the next one after that.’ Moreover the
caliphate of Abu Bakr (r.a.a.) was of very short duration and he was
busy curbing the revolt of the apostates [khaarijeen].
Therefore
he did not consider it necessary for Taraawee’h to be offered in
congregation. After him Hadrath Umar (r.a.a.) thought about protecting
(Muslims) against the forthcoming circumstances and confusion and
appointed Hadrath Ubai Ibn Ka’b as the Imam and reinstated this
excellent form of congregation that accorded exactly with the will of
the holy prophet (صلي الله عليه و سلم).
The
prayer of Taraawee’h used to consist of twenty raka’aah during the
caliphate of Hadrath Umar (r.a.a.) , Hadrath Uthmaan (r.a.a.) and
Hadrath Ali (r.a.a). [Na’sburraya page 153 volume 2]
Hadrath
Ubai ibn Ka’b (r.a.a.) said that he used to lead twenty raka’aah of
congregational prayer of Taraawee’h on the command of Hadrath Umar
(r.a.a.).[Kanzul ‘ummaal page 315 volume 3]
During
the month of Ramadaan Hadrath Suwaid bin Ghaflah (r.a.a.) used to lead
twenty raka’aah taraawee’h prayer in which he took five tarwee’hah
(pauses). [Baihaqi page 496 volume 2]
Hadrath
Ali (r.a.a.) commanded a companion to lead twenty raka’aah taraawee’h
prayer with five tarwee’hah (pauses/intervals). [Mu’sannaf ibn abi
shaiba page 393 volume 3]
There
is a narration related to Hadrath Ali (r.a.a.) himself that he gathered
all the reciters and commanded them to lead twenty raka’aah Taraawee’h
prayer and after the congregational Taraawee’h, Hadrath Ali (r.a.a.)
himself led them in witr. [Baihaqi page 496 volume 2]
Hadrath
Saa-ib bin yazeed (r.a.a.) said that during the caliphate of Hadrath
Umar (r.a.a), twenty raka’aah Taraawee’h prayer was offered .[baihaqi
page 496 volume 2]
Hadrath
Ubai Ibn Ka’b (r.a.a.) used to lead twenty raka’aah taraawee’h in the
month of Ramadaan in the city of Madinah [Musannaf ibn abi shaiba page
293 volume 2]
‘Sa’hibul
Mi’t-harah (nickname of Hadrath Abdullah b. Mas’ood (r.a.a.)) used to
offer twenty raka’aah taraawee’h prayer [‘Aini, qiyaamul-lail page 91]
Hadrath
ubai ibn ka’b (r.a.a.) used to lead twenty raka’aah taraawee’h prayer
in the month of Ramadaan [musannaf ibn abi shaiba page 293 volume 2]
Hadrath
‘Ali ibn rabi`ah (r.a.a.) used to offer twenty raka’aah taraawee’h
prayer which had five tarwee’hah (pauses/intervals) [musannaf ibn abi
shaiba page 293 volume 2]
The practice of the second and third generation Muslims
‘Allaamah
Nawawi (r.h.) of Shari’h Muslim (guide to Muslim Shareef) stated that
only twenty raka’aah Taraawee’h is proven because there is a tawaatur
(Having numerous chains of narrators) and tasalsul (Continuity) about
“offering 20 raka’aah”. [Mirqaat page 169 volume 2]
Hadrath Haarith (r.h.) used to lead twenty raka’aah taraawee’h. [musannaf abi shaiba page 293 volume 2]
Hadrath Shateer (r.h) used to lead twenty raka’aah taraawee’h prayer. [Baihaqi page 496 volume 2]
‘Haafiz
ibn ‘hajar ‘asqalaani (r.h.) of Shari’h Bukhari (Guide to Bukhari
Shareef) said that twenty raka’aah in taraawee’h are proven by the
actions of all the companions of the holy prophet (صلي الله عليه و سلم)
[Baihaqi volume 2 page 170]
‘Allaamah
ibn ‘Ikramah Hambali (r.h.) said that since the companions of the holy
prophet (Both Muhajireen and Ansar) kept offering twenty raka’aah
taraawee’h with regularity, this act is considered to be in Ijma’
(consensus) [al-mughni libn qudaamah page 456 volume 1]
‘Allaamah
Ta’h`taawi wrote; ‘Twenty raka’aah are proven by regularity of the
companions of the holy prophet (s.a.w.).’ [Ta`h`taawi page 224]
There
is a growing misconception among present-day Muslims (especially the
younger generation) that the Tarâwih Salâh which is performed during the
month of Ramadhân constitutes eight rakâts only. This is however
incorrect because:
1. It is in conflict with the Sunnah
2. It is in conflict with the Ijmâh [consensus] of the Sahâbah (R.A.)
3. It is in conflict with the Ijmâh (consensus) of the four madhâhib.
THE SUNNAH IN THIS REGARD
Although
many, Ulema (eg. Hafiz Ibn Taymiyyah, Allâmah Subki and Qâdi Shawkâni)
are of the opinion that Rasulullah Sallallahu alaihi wasallam never
fixed the exact number of rakâts for the Tarawih salâh, we are convinced
that the Sunnah is twenty rakâts because the twenty rakât Tarâwih was
introduced by Hadrat Umar R.A. and Rasulullah Sallallahu Alayhi
Wasallarn had commanded us to follow the Khulafa-e-Râshdîn (especially
Hadrat Abu Bakr and Hadrat Umar R.A.). Rasulullah Sallallahu Alaihi
Wasallam said: “Hold firmly on to my Sunnah and the Sunnah of the
Khulafa-e-Râshidîn.” “Follow the two after me (i.e. Hadrat Abû Bakr and
Hadrat Umar.
Allâmah
Badrud-Dîn Aini, writes that we understand from the above Hadîth that
those who follow Hadrat Abû Bakr and Hadrat Umar R.A. will be rewarded
and those who do not follow them will be punished.
THE IJMA [CONSENSUS] OF THE SAHABAH R.A.
The
twenty rakât Tarâwih that was introduced by Hadrat Umar R.A. was
unanimously accepted by all the Sahâbah R.A. without any objection. In
other words, they had ijma [consensus] in this regard. Many âyât of the
Qur’ân and ahâdith of Rasulullah Sallallahu Alaihi Wasallam denote the
Shari authority (hujjiyyah) of Ijmâ’. Among those are:
“And
whoever opposes the Rasul after the guidance (of Allah) has been
manifested unto him, and follows other than the believers way. We
appoint for him that unto which he himself has turned, and we expose him
unto Jahannam – a hopeless journey’s end.” “My Ummah will never unite
upon bâtil (falsehood., deception).
In
addition to the above, it should also be borne in mind that consensus
of the Sahabah R.A. represents the highest and most authoritative form
of ijmâ’.
A CLOSER LOOK AT THE FOUR MADHAHIB
While
Imam Hanifah, Imam Shâfi’i and Imam Ahmed bin Hanbal R.A. agree that
the Tarâwih Salâh comprises of twenty rakâts, there are two narrations
from Imam Mâlik According to one narration he too agrees that the
Tarâwih Salâh comprises of twenty rakâts. Ibn Qâsim has however narrated
from Imam Mâlik, that he preferred thirty-six rakâts and three rakâts
witr thereafter. (Most Mâliki textbooks however mention the twenty rakât
narration only).
This
however does not mean that Imam Mâlik rejected the ijmâ’ of the Sahâbah
R.A. The standard practice n Madinah at that time was thirty-six rakâts
and the reason for performing thirty-six rakâts was that the people of
Makkah would perform tawâf after every four rakâts of Tarâwih. Because
tawâf can only be performed in Makkah, the people of Madinah would
perform an additional four rakâts nafl salâh after every four rakâts of
Tarâwih.
Considering
the above and the fact that these additional sixteen rakâts (4×4) were
regarded as nafl (and not Sunnah mu’akkadah as in Tarâwih) and were
performed individually. we may conclude that Imarn Mâlik and the other
Fuqahâ of Madinah also agreed that the actual Tarâwih comprises of
twenty rakâts only.
NOTE 1
According
to Sheikh Atiyyah Muhammad Sâlim, from the fourth Hijri century, only
twenty rakâts Tarâwih were performed in Madinah. Thereafter in the 8th
century when Imam Zain-ud-Dîn AI-Irâqi was appointed the Imam of
Masjid-un-Nabawi the people would return to the Masjid later during the
night to perform the additional sixteen rakâts. The famous historian
As-Sa’ûd writes that this practice continued until the late ninth and
early tenth Hijri century.
NOTE 2
It
is not permissible to oppose the consensus of the four madhâhib. This
is understood from the fact that Rasulullah Sallallahu Alaihi Wasallam
had commended us to follow the Sawâd-al-A’zam (vast majority). Since all
the other true madhâhib do not any longer exist, these four madhâhib
represent the Sawâd-al-A’zam.
NOTE 3
Many
Ulema (eg. Abu Ja’far Tahâwl, Abu Eesa Tirmizi, Ibn Rushd Qurtabi, Ibn
Qudâmah Maqdisi, etc.) have discussed the divergent opinions of the
Fuqahâ [jurists] in various topics. None of them have ever mentioned a
single Faqîh [jurist] who held the opinion that the Tarâwih salâh had
eight rakâts only.
THE NARRATION OF HADHRAT Â’ISHA R.A.
Imam Bukhari R.A., has recorded a narration from Hadrat Â’isha R.A.. in which she says:
“Rasulullah
Sallallahu Alaihi Wasallam would never read more than eleven rakâts –
neither in Ramadhân nor in any other month. He would perform four rakâts
and do not ask of their beauty and length. He would thereafter perform
another four rakâts and do not ask of their beauty and length. He would
thereafter perform three rakâts.” Hadrat Â’isha R.A. says that she
(once) asked Rasulullah sallallahu alaihi wasallam whether he slept
before performing the witr salâh. Rasulullah Sallallahu alaihi wasallam
replied: “O Â’isha! My eyes sleep but not my heart.”
This
Hadîth is often cited in substantiation of the claim that Rasulullah
Sallallahu Alaihi Wasallam performed only eight rakâts in the Tarâwih
Salâh. It is however incorrect to make such a deduction from this Hadîth
because this Hadîth is discussing the Tahajjud Salâh and ‘h Salâh and
not the Tarâwih The words “nor in any other month” are a clear
indication that this Hadîth is not regarding the Tarâwîh Salâh. (Tarâwih
is not Performed in any other month besides Ramadhân.)
There
is a Hadith in which Hadrat Â’isha R.A. narrates that during the last
ten days of Ramadhân. Rasulullah Sallallahu alaihi wasallam would stay
awake throughout the night and he would exert himself in ibâdah. It is
possible that upon hearing this narration from Hadrat Â’isha R.A. some
people would think that compared to the rest of the Year, Rasulullah
Sallallahu alaihi wasallam read more rakâts of Tahajjud Salâh in
Ramadhân. In order to dispel such doubts, Hadrat Â’isha R.A. explained
that Rasulullah Sallallahu alaihi wasallam’s Tahajjud Salâh always
comprised of eleven lengthy Rakâts irrespective of whether it was
Ramadhân or any other month.
Imam Bukhâri R.A., has quoted the above mentioned Hadith of H@rat A’isha R.A. in the following chapters of his Al-Jâmi As-Sahîh:
The chapter regarding Nabî’s (Sallallahu alaihi wasallam) salâh during the nights of Ramadhân and other months.
The chapter regarding the virtue of salâh during Ramadhân.
The chapter that Nabi’s Sallallahu alaihi wasallam eyes would sleep but not his heart.
The chapter on Witr salâh.
Imam
Bukhari’s R.A. not including this Hadith in the chapter on Tarâwih
indicates that he too understood that this Hadith discussed the Tahajjud
salâh and not the Tarâwih Salâh. In fact, none of the Muhaddithîn
[scholars of Hadîth] have included this Hadith in the chapter on
Tarâwih. Imam Muhammad Al-Marwazi R.A. has in his book “Qiyâm-ul-Layl”
dedicated a separate chapter to discuss the number of rakâts of the
Tarâwlh salâh. Despite quoting a number of Ahâdith in this chapter, he
has not in the slightest manner indicated to this Hadîth of Hadrat
Â’isha R.A.
IS TAHAJJUD AND TARAWIH THE SAME?
Proponents
of the eight rakât Tarâwih reject the above explanation saying that
Tahajjud and Tarâwih is the same salâh. This claim Is also incorrect
because there is a vast difference between the two. Among the various
differences between the Tahajjud and Tarâwih salâh is:
Tahajjud was introduced in Makkah and Tarzâwih in Madinah,
Tarâwih
is performed immediately after the Esha salâh whilst Tahajjud is
performed much later at night (in the last third of the night).
NOTE: Neither Imam Bukhâri and Imam Marwazi nor any other Muhaddith regarded Tahajjud and Tarâwih as the same!
WEAK SUBSTANTIATION
There
is a Hadith that is attributed to Hadrat Jâbir R.A. in which he
narrates that once during the month of Ramadan Rasulullah Sallallahu
alaihi wasallam led them in eight rakâts (of Tarâwih) and thereafter the
Witr salâh. The following night they gathered in the Masjid hoping that
Rasulullah Sallallahu alaihi wasallam would once again lead them in
salâh as he had done the previous night. They however continued waiting
for Rasulullah Sallallahu alaihi wasallam till the morning. In the
morning Rasulullah Sallallahu wlaihi wasallam explained to them the
reason for not joining them. He said that he had feared that Witr would
be made compulsory, upon them.
This
Hadîth is however extremely, weak and can never form the basis for any
Shar’i ruling. The person claiming that he is narrating this Hadîth from
Hadrat Jâbir R.A.. is Eesa bin Jâriyah. He is an extremely unreliable
narrator. Imam Nasa’i and Imam Abû Dawûd R.A. have both called him
“Munkar-ul-Hadîth” – one whose narrations are Munkar. A munkar narration
is the narration of an untrustworthy narrator that contradicts the
narration of a group of trustworthy narrators. Imam Nasa’i R.A. has also
called him “Matrûk”. Matrûk literally means left alone but in this
context it means that Eesa bin Jâriyah is an unreliable narrator. The
Muhaddithîn normally use the word Matrûk (and many other words) to show
the unreliability of a narrator.
Muhammad
bin Humaid Ar-Râzi, another narrator in this Hadith’s chain of
transmisson [sanad] is also very weak. Some Muhaddithîn (eg. Imam Abu
Zur’ah) have declared him a liar.
THE NARRATION OF HADHRAT SÂ’IB IBN YAZID R.A.
Imam
Mâlik R.A. has recorded a narration from Hadrat Sâ’ib bin Yazid R.A.
that Hadrat Umar R.A. had commanded Hadrat Ubay bin Ka’b and Hadrat
Tamim Dâri R.A. to lead the people in eleven rakâts of salâh (eight
rakâts Tarâwih and three rakâts Witr).
It
is often claimed on the basis of this narration that Hadrat Umar R.A.
had commanded the performance of only eight rakâts Tarâwih and not
twenty.
However,
a thorough study of the chains of transmission (asânid) of this
narration reveals that three people have narrated from Hadrat SS’lb bin
Yazld R.A. They are:
i) Hârith bin Abdir Rahmân
ii) Yazld bin Khusayfah
iii) Muhammed bin Yusuf
Hârith
bin Abdir Rahmân and Yazid bin Khusayfah have narrated twenty rakâts
from Hadrat Sâ’ib R.A. Yazid bin Khusayfah also has three students
namely Ibn Abi Dhib, Muhammed bin Ja’far and Imam Mâlik. All three have
narrated twenty rakâts from Yazid.
Muhanimed bin Yusuf also has three students. They are:
Imam Mâlik
Ibn Ishâq
Da’ud bin Qays
While
Imam Mâlik narrates eleven rakâts from Muhammed bin Yusuf, Ibn Ishâq
narrates thirteen rakâts and Da’ud bin Qays narrates twenty one rakâts.
When
a Hadith is transmitted in different manners so that the contents of
each transmission differ and it is not possible to give preference to
any particular transmission, the Muhaddithîn call it Mudtarib. The
Mudtarib Hadith is regarded as unsound and insufficient evidence for the
deduction of any Shar’î ruling. Muhammed bin Yusuf’s narration is an
ideal example of a Mudtarib Hadith.
On
the contrary, the narrations of Harith bin Abdir Rahmân and Yazîd bin
Khusayfah are authentic and supported by many other narrations in the
books of Hadîth.
HÂFIZ IBN TAYMIYYA’S R.A. OPINION
Some
of Ibn Taymiyya’s writings imply that he was of the opinion that eight
rakâts, twenty rakâts, thirty rakâts, thirty-six and forty rakâts are
all sunnah. It is clear from the preceding discussion that we do not
agree with him. Nevertheless, he also explains that the more virtuous
(and preferred) practice differs according to the condition of the
Muslims. If the Muslims are able to perform eight very lengthy rakâts as
was the practice of Rasulullah Sallallahu alaihi wasallam, the
performance of eight rakâts would be better. However, if they are unable
to perform such lengthy rakâts it would be better for them to perform
twenty rakâts.
NOTE:
The length of Rasulullah’s Sallallahu alaihi wasallam salâh (that he
performed at night) may be estimated from the following:
He would perform salâh until his feet would swell.
He would continue performing salâh until half the night had passed.
He sometimes continued performing salâh until the Sehri time had almost expired.
Hadrat
Abu Dharr R.A. narrates that one night he performed salâh with
Rasulullah Sallallahu alaihi wasallam. He says: “I stood in salâh with
him (i.e. Rasulullah Sallallahu alaihi wasallam) until I began resting
my head on the wall due to the length of his salâh.
Considering
the worldly commitments of modern day, Muslims and their physical
weakness, it is obvious that none of them can manage such lengthy
rakâts. Therefore, even according to Ibn Taymiyya’s opinion, twenty
rakâts is best for them.
CONCLUSION
In view of the preceding discussion we conclude that:
The Sunnah Tariiwih consists of twenty rakâts and not eight.
The performance of only eight rakâts in Tarâwih cannot be established from any sound Shar’î evidence/proof.
Source: Jamiat Ulama SA
BIBLIOGRAPHY:
Ahsan-ul Fatâwa Mufti Rasheed Ahmed Ludhianwi
Âp Ke-Masâ’il Aur Un Ka Hal Moulana Muhammad Yusuf Ludhranwi
Dars-e-Tinnidhi Mufti Muhammad Taqi Uthmân
Fatâwa Rahimiyya Mufti Abdur Rahim Lajpuri
At Tarâwih Shaikh Atiyva Muhamrnad Sâlim
Is Tarâwih Twenty Rakâts? Published by Madrasah Arabia Islamia
REFERENCES
Fatâwa ibn Taymiyya V.2 Pg. 46 Masâbih P.44 Nayl-ul Awtâr V.1 Pg. 46
Abu Da’ud, Tirmizi, Ibn Maj’ah, Ahmed – Mishkat.
Binâyah Sharh Hidâyah.
Dars Imam Tirmizi – quoting Allamah Habib-ur-Rahmân A’zmi, Suyuti, Nawawi and Nawab Sideeq Hasen Khan.
Surah Nisâ Âyah 115.
Sunan Ibn Majah 283 / Tirmizi V.2 Pg.49.
Al-Manâr Ma’Nur-ul-Anwâr Pg. 226.
Âp Ke Masâil Aur Un Ka Hal Pg. 54.
Ibid.
Rakât-e-Tarâwih Pg. 60-61 (Moulana Habib-ur-Rahmân A’zmi) Dars Tirmizi V.2 Pg.653.
At-Tarâwih. Sheikh Atiyya Muhammed Sâlim Pg. 60, 67, 69.
Ibn Mâjah – Mishkât Pg. 30 Al-Aqd-Al-Jayyid Pg. 37.
Bukhâri V.1 Pg. 135, 152, 269, 503.
Ahsan-ul Fatâwa V.530. Fatâwa – Raheemiyya V. 1 Pg. 331 Dars Tirmizi Pg. 663 V.2.
Ahsan-ul- Fatâwa V. 3 Pg. 530.
Ibid.
Ibid.
Ahsan-ul Fatâwa V.532.
Qiyâm-ul Layl Pg. 90.
Fatâwa
Rahimiyya V.1 Pg. 335: Although Abu Zur’ah and Ibn Hibbân have
commented positively regarding Eesa bin Jâriyah, the Muhaddithîn still
declare him unreliable because their principle is that when a narrator
is declared reliable by some scholars and unreliable by others, the
opinion of those who regard him unreliable will be given preference.
Fatâwa Rahimiyya V.1 Pg. 335
Mu’atta Imam Mâlik Pg. 98.
Âp Ke’ Masâ’il Aur Un Ka Hal V.3 Pg. 39-41.
Dars – Tirmizi V.2 Pg. 654 Footnotes (continued from Pg. 653).
Ibid.
Bukhâri Ma’al Fath V.3 Pg. 12/V. 8 Pg. 449.
Tirmizi (Chapter on the Qiyâm of Ramadhân) V. 1 Pg. 99 Fâruqi Kutub Khana – Pakistan.
Ahmed – Maj’ma’uz Zawâ’id V. 3 Pg. 172.
Dars Tirmizi V.2 Pg. 655.
Amongst
the special Ibaadah of the month of Ramadhaan are the fasts and the
Taraweeh salaah. The information below will be dedicated to the history
of the number of Rakaahs of Taraweeh that have always been performed in
the two holy Harams.
The Taraweeh Salaah During the Time of Rasulullah (صلى الله عليه وسلم)
Saheeh
Muslim reports a hadith from Hadhrat Aaisha (رضى الله عنها) that when
(during Ramadhaan) Rasulullah (صلى الله عليه وسلم) once performed the
Taraweeh salaah in the Masjidun Nabawi, the Sahabah رضى الله تعالى عنهم
followed him in the salaah. When Rasulullah (صلى الله عليه وسلم) again
performed the salaah the following night, an even larger congregation
followed him. It was then either on the third or fourth night that
Rasulullah (صلى الله عليه وسلم) did not come to the Masjid for the
Taraweeh salaah. Explaining his reason the following morning, Rasulullah
(صلى الله عليه وسلم) said to the Sahabah رضى الله تعالى عنهم, “I
noticed your fervour and did not come to the Masjid to perform the
Salaah fearing that this Taraweeh salaah should become compulsory for
you.” 1
It
is therefore evident that Rasulullah (صلى الله عليه وسلم) performed the
Taraweeh salaah in congregation at least twice or thrice in his
lifetime. Imaam Ibn Taymiyyah رحمة الله and Allaama Showkaani رحمة الله
have both mentioned that a study of Ahadeeth regarding Taraweeh reveals
that Rasulullah (صلى الله عليه وسلم) never specified the number of
rakaahs for Taraweeh.
During the Period of Hadhrat Abu Bakr (رضى الله تعالى عنه)
During
this period, the Sahabah رضى الله تعالى عنهم meticulously performed the
Taraweeh salaah individually or in small congregations.
During the Period of Hadhrat Umar (رضى الله تعالى عنه)
During
his Khilaafah, the second Khalifah Hadhrat Umar Faarooq (رضى الله تعالى
عنه) combined all the small congregations into one because of the
possibility of the Taraweeh salaah becoming Fardh no longer existed.
With the approval of all the Sahabah رضى الله تعالى عنهم, twenty rakaahs
Taraweeh salaah was performed every night of Ramadhaan after the Isha
salaah, followed by three Rakaahs Witr salaah. 2
There
are many people nowadays who perform the Taraweeh salaah with Jamaah
throughout Ramadhaan because it was carried out during the time of
hadrat Umar (رضى الله تعالى عنه) with the consent of all the Sahabah رضى
الله تعالى عنهم. However, these people object to the number of Rakaahs.
If they keep the following Hadith in mind, their objection will Inshaa
Allah be removed.
Rasulullah
(صلى الله عليه وسلم) said, “I advise you fear Allah, to listen and to
obey (your leaders) even though your leader be an Abyssinian slave
because those of you who live after me shall see great disputes. It is
therefore compulsory for you to adhere to my practices and to the
practice of the righteous and rightly guided successors (Khulafaa
Raashideen). Hold fast to these practices and bite on them with your
molars.” 3
In
this Hadith Rasulullah (صلى الله عليه وسلم) has emphasised to his Ummah
that it is imperative for them to emulate his practices as well as the
practices of the Khulafaa Raashideen. When Rasulullah (صلى الله عليه
وسلم) has instructed the following of the practices of his Khulafaa, how
can their practices be labelled as Bidah? How can one promote forsaking
something that Rasulullah (صلى الله عليه وسلم) empathetically wanted
done? How can there be scope to oppose something that the Sahabah رضى
الله تعالى عنهم unanimously agreed upon?
This
practice of the righteous Khalifah Hadhrat Umar (رضى الله تعالى عنه)
falls perfectly within the purport of this Hadith. Therefore one should
perform twenty Rakaahs Taraweeh salaah in congregation every night of
Ramadhaan after the Isha salaah. This is then followed by three Rakaahs
of Witr salaah.
During the period of Hadhrat Uthmaan (رضى الله تعالى عنه)
The
third righteous khalifah Hadhrat Uthmaan (رضى الله تعالى عنه) also
continued the practice of twenty Rakaahs Taraweeh salaah in
congregation, followed by the three Rakaahs of Witr salaah. 4
During the period of Hadhrat Ali (رضى الله تعالى عنه)
The
fourth righteous khalifah Hadhrat Ali (رضى الله تعالى عنه) also
continued the practice of twenty Rakaahs Taraweeh salaah in
congregation, followed by the three Rakaahs of Witr salaah. 5
The Taraweeh salaah in the Masjid Haraam in Makkah
The
famous book of Ahadeeth Jaami Tirmidhi states that according to the
majority of scholars, the number of Rakaahs in the Taraweeh salaah is
twenty, as reported from Hadhrat Umar رضى الله تعالى عنه, Hadhrat Ali
رضى الله تعالى عنه and other Sahabah رضى الله تعالى عنهم. This is also
the opinion of Hadhrat Sufyan Thowri رحمة الله and Hadhrat Abdullah ibn
Mubaarak رحمة الله. Hadhrat Imaam Shafiee رحمة الله says, “I have seen
the learned scholars of Makkah perform twenty Rakaahs of Taraweeh
salaah.” 6
In
his famous book Kitaabul Umm (vol 1 page 142), Imaam Shaafiee رحمة الله
says that twenty Rakaahs Taraweeh salaah is reported from Hadhrat Umar
رضى الله تعالى عنه and the learned scholars of Makkah also perform
twenty Rakaahs Taraweeh with three Rakaahs Witr.
In
the third century A.H., the famous historian of Makkah Muhammad bin
Ishaaq Faakihi documented that during the month of Ramadhaan it was the
practice of the people of Makkah to sit five periods of Taraweeh (rest
periods between every four Rakaahs of the Taraweeh salaah. This denotes
that they performed twenty Rakaahs of salaah.) 7
It
is therefore evident twenty Rakaahs of Taraweeh salaah has been
performed in the Masjid Haraam of Makkah for the past fourteen hundred
years. Throughout, this period, there has never been a single night when
only Rakaahs have been performed.
Taraweeh salaah in the Masjidun Nabawi صلى الله عليه وسلم
The
renowned Saudi scholar and Mufassir Sheikh Atiyya Saalim رحمة الله who
was a Sheikhul Hadeeth, judge and lecturer in the Masjidun Nabawi صلى
الله عليه وسلم wrote a book in Arabic entitled “The history of the
Taraweeh salaah in the Masjidun Nabawi صلى الله عليه وسلم for more than a
thousand years.” In this book[8], he conclusively proves from
historical evidence that twenty Rakaahs Taraweeh salaah has been
performed in the Masjidun Nabawi صلى الله عليه وسلم for the past
fourteen centuries. He adds further that even after the establishment of
the Saudi rule, both the Harams in Makkah and Madinah have twenty
Rakaahs of Taraweeh salaah with three witr. 9
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