Assalamu Alaykum

I was thinking of starting this thread earlier but never got around to it.

I am interested to know what are the evidence sand the legal basis in the Shariaah for praying 8 Rakaat Taraweeh.

Wassalamu Alaykum

i dont know the basis of praying 8 rakat, but i was told that the people od mecca used to pray 2 rakat tarweeh, then do their tawf around thr kabaa, then pray another 2 rakat taraweek until they reached 8 rakat. the people of medina couldnt do this, so they instead prayed 20 rakat to compensate the tawf around the kabaa. please correct me yoda if im wrong.

Interesting. And who told you this king Phantom?

Is Tarawih Prayer 20 Raka'at?
http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1051&CATE=4


Tarawih: What if I can't pray 20? Is 8 or 12 enough?
http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1251&CATE=4

There is a hadith but its weak and however this Hadith is used as a proof that the tarweeh is more than 8 rakaa

I am not sure where is the Hadith is stated but since its weak you won't find it in the Hadith books Because It never stated in a sahih or Hasan hadith as far as i know that the Prophet (PBUH) defined how many rakaa to pray what stated in the shaeeh hadith is he prayed it for 3 nights then he dind't go out in the fourth night fearing that the taraweeh to become fard on Muslims

The weak Hadith i its tarnslation says:" hmm ok i dnt wanna say it cause i may sin if i do that ...but anyway they base their opinion on that hadith as in the least Rakaat of the Taraweeh prayer si 8 rakaa and allah knows

But since according to the Sahih Hadith the Prophet (PBUH) told us to follow his sunnahand the sunnah of the four guyioded calliuphs
..and as known that Omar Bin Al-khattab may allah be plaesed with him gathered people on praying the Taraweeh on 20 rakaa and at the time all the Companions were there and no one disagreed on that..so scholars understood from that, it was 20 Rakaa at the Prophet (PBUH) time

and allah knows

Village pahntom that is right but that happened at Omar bin abd alzeez may allah be pklaesed with him time when he made ithe Taraweeh 36 rakaa because the peopel of Mecca made Tawaf after every 4 Rakaa so he made ijtihaad that the people pray 4 rakka for every tawaf the ppl off macca did so they can be equal in the ajir and the reward with the people of mecce

and allah knows

JazakaAllah khair for the links.

Here are the main points highlighted in the above links:

Subhan Allah, i never heard about the 20 raqa3aat until this ramadan. Learn something new everyday

sister you can check this to knwo more about the number of rakka of taraweeh

will do inshallah

hehe i apologize i forgot to put the link

http://forums.muslimvillage.net/index.php?showtopic=15457

i thought something was missing! hehe jazaks

Jazakallah kheir for your replies.

The reason why I asked was because 8 Rakaat taraweeh is very common in sydney. It has become so common that when you mention 20 raakaat taraweeh people think that your committing this grave bidaah. Subhanallah.

I am aware of the evidences for 20 Raakat taraweeh but I didn't know what the proof was for 8 Raakat taraweeh and why all of a sudden this became popular, especially here in Sydney.

For almost thirteen hundred years there was no dispute over the number of raakat performed in taraweeh and there was a general consensus amongst all ulaama that it is no less then 20 Rakaats and some were even of the opinion that it's more then 20 Raakat.



The reason why i asked you who told you this village phantom, was because from what I've been told and taught, this is incorrect. The people of Makka used to make Tawaaf after every 4 Rakaat taraweeh until they would reach 20 Rakaat for Taraweeh. The people of Medina on the other hand, couldn'perform the Tawaaf, so each time they prayed 4 rakaat in Taraweeh, they would pray 4 Rakaat Nafl in place of the Tawaaf. This is the reason why Imam Malik was of the opinion that Taraweeh was 36 Rakaats. As we know, Imam Malik was famous for forming many opinions on the practice of the people of Madina. This was another good example of that.

The 'proof' for 8 rakat tarawih is the hadith narrated by Aisha (ra) that says the Messenger (asws) never did more than 11 rakat in the night, inside or outside Ramadan.

And yes, Imam Malik ® did take the community of Madinah into account for his rulings. But Tarawih wasnt the 36. It was still 20 rakat tarawih with the 16 replacing tawaaf...kinda seperate nafl Allahu alem.

Indeed, that is the evidence put forth by those who uphold the taraweeh to be 8 rak'at.

AM CONFUSED! SO is it alrite to pray 8 rakaat or not ?

yea it is alright sister

o THANX GOD!! i got worried there
tnx ocean

Its 'all right' to pray two rakats taraweeh by some standards as well...

It's best to pray 20 as that is the prescribed amount of an actual sunnah 'taraweeh' prayer, InshaAllah.

The Hadith narrated by Aishah(RA) is referring to Tahajuud since taraweeh is not prayed outside ramadan. If this hadith was referring to Ramadan, Aisha(RA) wouldn't have said "or Outside Ramadan" since she knows very well that Taraweeh isn't prayed outside ramadan. So those who interpret this hadith as proof for 8 rakaat Taraweeh, their interpretation is incorrect and against the interpretation of consensus of the scholars from amongst the salaaf and the khalaf. Unless off course there are others amongst the earlier generations of Islam who interpreted this hadith to be referring to Taraweeh. Allahu A3laam.

Its ok to pray 8 Rakaat taraweeh and as opinion said, its 'alright' to pray 2 rakaat as well but since Ramadan is the month of Qiyaam, standing up in worship, and since 20 Rakaat taraweeh has been the norm for over twelve hundred years, it would be better and more inline with the sunnah if we pray 20.

brother thunder...its not the hadith that they base their opinon on...as i told u b4...there is a hadith but its weaqk but ia m not sure how much weak it is...however even that hadith they deepnd on..it shows that it was prayed more than 8

i wish i could write u the hadith here but i am afraid to sin if i do that since its weak :S

and allah knows!!

Brother it's not a sin to quote a weak hadith or even a fabricated one, as long as you don't misrepresent it.

wasalaam
sam

i know this is a long article, but inshallah its worth reading. i came across it frm another forum

Question :

My question is about Taraweeh Prayer in Ramadan. You have answered to me in a question before that Taraweeh should not be more that 11 rakat. It has been authentically reported that Muhammad SAAW prayed Taraweeh 3 times in Ramadan and it consisted 11 Rakah. Also the book by Shaykh Naasir-ud-Din Al-Albani (May Allah have mercy on him)? Qiyam and Taraweeh states that Taraweeh should be 11 Rakah. The sunnah is 11 Rakat. Now the question which is confusing and often becomes a discussion among brothers is whether the number of Rakat in Taraweeh should be 11 Rakat or 20 Rakat. Some people during Ramadan go to masjids where the Imam does 11 Rakats and other go to Masjids where the Imam does 20 Rakats. In most of the Hanafi Masjids around the US the Imam does 20 Rakat. The point to note is whether 20 Rakat or 11 Rakat the Imam completes the entire Qurran during Ramadan. The people are very sentitive about this issue and this issue becomes a topic in gathering in the United States. The people who pray 20 Rakat blame the other groug praying 11 as being wrong and the group praying 11 Rakat blames the group praying 20 as wrong. This is a big fitnah in the US. This leads to disunity. People always quote that in Prophets Mosque the Imam prays 20 Rakats and also in Masjid-ul-Haraam in Mecca the Imam prays 20 Rakat. Also those who during Ramadan go to Saudi Arabia for Umrah say that the Imam prays 20 Rakat. This is a confusion.
Please answer and explain to me the following issues:

1. The sunnah is to pray 11 Rakat then why is Prophets mosque in Medina and also in Masdid-ul-Haram the imam leads the people to pray 20 Rakat? Why? Why is this different from the sunnah?

2. Why are the number of Rakat of Taraweeh in Prophets mosque and Masjid-ul-Haraam 20 Rakat? Please explain to us so.


Answer :

Praise be to Allaah.

Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak?ahs and said that doing so was bid?ah. The second group denounced those who do only eleven rak?ahs and said that they are going against scholarly consensus (ijmaa?).

Let us listen to what Shaykh Ibn ?Uthaymeen (may Allaah have mercy on him) said:

Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.

This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak?ahs then pray Witr with one rak?ah.


With regard to the words of the Prophet (peace and blessings of Allaah be upon him), ?Pray as you have seen me praying?, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak?ahs sometimes and with seven rak?ahs sometimes and with nine rak?ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak?ahs sometimes and with seven rak?ahs sometimes and with nine rak?ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak?ahs, unless there is a text to state what the number is.

Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak?ahs of following bid?ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ?Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.? (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak?ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.

We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.

The other group does the opposite. They sternly denounce those who pray only eleven rak?ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning):

?And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers? way, We shall keep him in the path he has chosen, and burn him in Hell ? what an evil destination!?

[al-Nisa? 4:115]

see complete answer

http://63.175.194.25/index.php?ln=eng&ds=q...e&QR=9036&dgn=4

With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak?ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ?Abd al-Rahmaan, who asked ?Aa?ishah (may Allaah be pleased with her), ?How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?? She said: ?He did not pray more than eleven rak?ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ?O Messenger of Allaah, will you sleep before you pray Witr?? He said, ?O ?Aa?ishah, my eyes sleep but my heart does not.??

Narrated by al-Bukhaari, 1909; Muslim, 738

They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.

The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.

The evidence that there is no set number for prayers at night ? which include Taraaweeh ? is the hadeeth of Ibn ?Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: ?Prayers at night are to be offered two by two (two rak?ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak?ah as Witr.?
(Narrated by al-Bukhaari, 846; Muslim, 749)

The point is that the one who prays eleven rak?ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak?ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:

If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa?i and Ahmad, with twenty rak?ahs, or according to the madhhab of Maalik, with thirty-six rak?ahs, or with thirteen or eleven rak?ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak?ahs depends on how long or short the qiyaam (standing in the prayer) is.

Al-Ikhtiyaaraat, p. 64

wa salams

As Salam Alaykoum wrb,


This is correct akhi. The Jumhoor of the ulamaa interpret the above hadith as refering to the Tahajud (or night) Prayer. This is, as you mentioned, because of the addition of the words "inside or outside Ramadan" i.e, if it was refering to Taraweeh, Aisha would have said "The prophet did not pray more than 8 units of prayer", but since she added "or outside Ramadan" then it MUST be referring to Tahajud - because we do not pray Taraweeh outside of Ramadan.

As far as i am aware, this is the only proof i know of for the condition of 8 units of prayer. Maliki's as mentioned, prayed 36 units, and the majority pray 20..... except in Sydney!

Wa Salam Alaykoum wrb

Jazkallah kheir akhi student. From what I know, 20 Rakaat taraweeh goes back to the time of the Second Khaliph. An ijmaa was reached during the time of Umar Ibn Al Khattab(RA) that taraweeh is 20 rakaats and he appointed Ubay ibn Ka'ab(RA) to lead the people in sallaah. No one from the companions and the wives of the messenger(SAW) complained and refuted the ijmaa and the decision of Umar(RA).

Akhi bubble_juice, I enjoyed reading what you posted(and it wasn't too long at all bro ). It had some good general advise to muslims to not take extreme pathways but once again the same hadith was used as proof for taraweeh when its infact referring to Tahajjud.

Those who pray 8 rakaat and take for themselves the above hadith as a proof and are comfortable with it, then alhumdulilah that's fine but they should be aware that 20 rakaat is the sunnah and the minimum amongst the muslims from the time of the second Khalifah Umar(RA) until now.

I agree and I uphold the 20 Rakat as the sunnah, though in sydney alot of places pray 8 rakats don't know why, but anyways looking at the way some masjids pray 20 rakats with or without making Khatem el Quran, I rather prayer 8 rakats of prayer at a nice enjoyable pace rather then not understand what is being read or do areobics while praying ....

But if they prayed 20 rakats like Qari Dawud did on saturday night then that would be awasome


But I think I have strayed of your topic which was the sunnah rakats not which is my preferance

ditto

i have seen few hadith where the prophet used 2 pray 2 sleep pray 2 and sleep until it was 8 ................ there is more evidance for 8 dan 20 but does this have to be an issue lol its ramdan the more its about worshiping allah and getting more hasanats

i am also straying a bit
but do shias pray Taraweeh?
peace be upon you all

ya i think thay do

There are two points of view on this the hadith which says that Aisha r.a observed the prophet (s.a.w) praying 17 ruka during Ishia Pray (4 Fard + 2 Sunna + 8 Taraweeh + 3 Witr) is used as justification for 8 taraweeh, however this hadith is placed in the tahajjud section and therefore dismissed by the 20 ruka taraweehies as relating tahajjud. The second opinion is that the above hadith pertains to taraweeh and the 20 ruka taraweeh was introduced under the Umar Ibn Khatib (may allah be pleased with him) caliphate. Allah knows best and since none of us are ulama we should not give rulings on what is best. Lets not forget that teraweeh is voluntary.

Salat taraweeh is only 8 rakaa'ah that is more authentic, many do 20 that is correct to but 8 is more correct based on its authenticity...

"The Prophet (sal-Allaahu 'alayhe wa sallam) prayed eight Rakaa'ah with us in the month of Ramadhaan and finished with the Witr." [Umdatul-Qaree Sharah Saheeh Bukhaaree, vol. 3, page 597

"Also Ibn Hibbaan in his Saheeh has narrated from Jaabir Ibn Abdullaah (radi-Allaahu 'anhu) that the Prophet (sal-Allaahu 'alayhe wa sallam) prayed Eight Rakaa'ah with his Companions (radi-Allaahu 'anhum ajma'een) in the month of Ramadhaan and finished with Witr." [Nasbur-Rayaah, vol. 2, page 152]

"Whether it was Ramadhaan or any other month Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) did not pray more than eleven Rakaa'ah." [Muwatta, Imaam Muhammad, page 138]

"In conclusion the Qiyaam of Ramadhaan (Taraweeh) consists of eight Rakaa'ah with Jamaa'ah (congregation) as it was done by our beloved Prophet (sal-Allaahu 'alayhe wa sallam)." [Fathul-Qadeer, Sharah Hidayaah, vol. 1, page 334]

"Verily the Taraweeh prayer consists of eleven Rakaa'ah as it was the practice of our beloved Prophet Muhammad (Sal-Allaahu 'Alayhi wa sallam)." [Mirqaat Haashiyah Mishkaat, vol. 2, page 115]

"Therefore it has authentically been proven from the Prophet (Sal-Allaahu 'Alayhi wa sallam) that he (Sal-Allaahu 'Alayhi wa sallam) prayed Eight Rakaa'ah Taraweeh with his Companions (Radi-Allaahu 'anhum ajma'een) and finished with the Witr." 3 rakas witr makes it 11[Mirqaat Haashiyah Mishkaat, vol. 2, page 174]

"The narration which Ibn Hibbaan has narrated in his Saheeh of Jaabir Ibn Abdullaah (Radi-Allaahu 'anhu) that the Prophet (Sal-Allaahu 'Alayhi wa sallam) prayed eight Rakaa'ah (Taraweeh), with his Companions in the month of Ramadhaan and finished with Witr is Very Saheeh." [Taleequl-Mumjeed, Sharah Muwatta, Imaam Muhammad

"Sa'eeb Ibn Yazeed has said Umar Ibn al-Khattab (Radi-Allaahu 'anhu) commanded Ubay Ibn Ka'ab and Tameem ad-Daaree to lead the people in (Qiyaam) Taraweeh with eleven Rakaa'ah finishing with the Witr." [Ma'aaneul-Athaar, vol. 1, page 173, and also narrated in Muwatta Imaam Maalik, page 40]

reported in the saheeh ahaadeeth, and as the Prophet (peace and blessings of Allaah be upon him) did regularly, is to pray eleven rak'ahs at night. He used to pray eight rak'ahs (saying Tasleem after each two rak'ahs in most cases), ending with two rak'ahs of shaf' and one rak'ah of witr.

The report that 'Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty rak'ahs came from four of the Taabi'een. These are their reports:

It was narrated that Saa'ib ibn Yazeed said: 'Umar ibn al-Khattaab (may Allaah be pleased with him) gathered the people together in Ramadaan to be led by Ubayy ibn Ka'b and Tameem al-Daari in praying twenty-one rak'ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke.

These reports are saheeh reports narrated by trustworthy narrators from al-Saa'ib ibn Yazeed. They mention twenty rak'ahs at the time of 'Umar ibn al-Khattaab (may Allaah be pleased with him). The extra amount mentioned -- twenty-one or twenty-three, refers to Taraweeh plus Witr

It was narrated that Yazeed ibn Rumaan said: At the time of 'Umar ibn al-Khattaab the people used to pray twenty-three rak'ahs of qiyaam in Ramadaan.

Imam al-Tirmidhi (may Allaah have mercy on him) said in his Sunan (3/169):

Most of the scholars are of the view that what is narrated from 'Umar, 'Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak'ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa'i.

Ibn 'Abd al-Barr said in al-Istidhkaar (2/68):

It may be understood as meaning that at first qiyaam at the time of 'Umar was eleven rak'ahs, then he reduced the length of qiyaam for them and made it twenty-one rak'ahs, to make the recitation lighter for them and so that they would bow and prostrate more.

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo' al-Fataawa (23/113):

When Ubayy ibn Ka'b led them in praying qiyaam in a single congregation, he could not make them stand for too long, so he increased the number of rak'ahs to make up for the long standing. So they doubled the number of rak'ahs.

He used to pray eleven or thirteen rak'ahs of qiyaam al-layl, then it seems that after that the people of Madeenah found it difficult to stand for so long during the recitation, so they increased the number of rak'ahs until it reached thirty-nine.

Night prayers are broad in scope, and there is no set number. Whoever wants to pray eleven rak'ahs may do so, and whoever wants to pray more or less than that may do so. The same applies to Taraweeh prayers in Ramadaan.

But the correct view is that all of that is good, as was stated by Imam Ahmad (may Allaah have mercy on him). There is no set number of rak'ahs for qiyaam during Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) did not set a number.

It is proven that 'Umar (may Allaah be pleased with him) told the one whom he appointed among the Sahaabah to pray eleven rak'ahs, and it is proven that they prayed twenty-three rak'ahs based on his command. This indicates that the matter is broad in scope and that the matter was flexible according to the Sahaabah.


Therefore Salat taraweeh is only 8 units that is more authentic, many do 20 that is correct as sahabah but 8 is desirable based on its authenticity to follow prophet Muhammad saw. Me myself sometimes praying 8 and sometimes praying 20.

Allahu alam bi sowab.. afterall.

Edit : my poor grammar

Nasir al-Albani's slanderous declaration that
the companions' unanimous practice of
20 rak'ahs of Taraweeh is a reprehensible
innovation (bid'ah)!
Ahmed ibn Muhammad







It has been discussed previously in Al-Albani Unveiled, and by the admission of his own followers, that al-Albani has declared the practice of 20 rak'ahs of taraweeh prayer in the holy month of Ramadan to be a reprehensible innovation (bid'ah)! What concerns us here is not the actual number of rak'ahs, but the consideration that he has over reached himself by declaring a known practice of the Sahaba (may Allah be pleased with them) to be a bid'ah! To any sane, sincere and objective minded reader the implication of his claim is clear, namely, he has declared the unanimous practise of the Companions to be a bid'ah! Allah forbid.

We will discuss, insha'Allah, what he actually said and prove to him and his blind followers that they are the ones who deliberately overlook Sahih Hadiths on this issue, as well as avoiding the practice and Consensus of the venerable Companions, and our beloved Messenger, Muhammad (peace and blessings be upon him) who initiated this practice and number. This issue is no doubt a critical test for those who claim to be on the path of the venerable Companions and their Succesors. May Allah be pleased with them all.




Evidence for 20 rak'ahs of Taraweeh from authentic ahadith
In the following synopsis we will provide the most authentic evidence to support the claims of the Hanafi, Maliki, Shafi'i, Hanbali and Zahiri[1] schools of Islamic jurisprudence, and most importantly that the Prophet (peace and blessings of Allah be upon him) and in the unanimous view and practice of the Sahaba (may Allah be pleased with them all) the rak'ahs of taraweeh are twenty.

The narration's that will be presented have the stamp of authentication by at least ten distinguished scholars. Al-Imam al-Hafiz Jamaluddin al-Zayla'i[2] has recorded in his book Nasb ur-Rayah[3] that:

"Al-Bayhaqi has related in al-Marifa [4]

(via the following chain of transmission):

Abu Tahir al-Faqih -> Abu Uthman al-Basri -> Abu Ahmad Muhammad ibn Abdal Wahhab -> Khalid ibn Mukhallad -> Muhammad ibn Ja'far -> Yazid ibn Khaseefah -> Sa'eeb ibn Yazid,

who said:


'In the time of Umar ibn al-Khattab (radiallahu anhu) the people used to observe 20 rak'ahs and the witr.'
Al-Nawawi said in al-Khulasa:

'Its Isnad is Sahih.'"

Hafiz al-Zayla'i has also mentioned after reporting the authenticity of this Hadith, that Imam al-Bayhaqi has also reported another version of the above narration through a different channel of transmission, in his Sunan al-Kubra. The narration referred to has been mentioned in the footnotes by the council of Islamic scholars (Majlis al-Ulama) who edited Nasb ur-Rayah[5], in the following words:


"(Bayhaqi) has related in al-Sunan [6] (via the following isnad):
Abu Abdullah al-Hussain ibn Muhammad ibn al-Hussain finjuwayh al-Dinawari - Ahmad ibn Muhammad ibn Ishaq al-Sunni - Abdullah ibn Muhammad ibn Abdul Aziz al-Baghawi - Ali ibn al-J'ad - Ibn Abi Dhib - Yazid ibn Khaseefah - Sa'eeb ibn Yazid,

who said:

"In the time of Umar ibn al-Khattab, radiallahu anhu, they would perform 20 rak'ats in the month of Ramadan. He said (also): And they would recite the Mi'in [7] , and they would lean on their sticks in the time of Uthman ibn Affan, radiallahu anhu, from the discomfort of standing."

All the men in the (above) isnad are trustworthy, as mentioned by the Indian research scholar, Shaykh al-Nimawi[8], in Athar al-Sunan[9]."

The evidence which proves that Umar (radiallahu anhu) ordered the practise of 20 rak'ahs has been recorded by Shaykh Ali al-Muttaqi al-Hindi[10] in the largest collection of Hadith available today: Kanz al-Ummal fi Sunan al-aqwal wal Af'al[11], as follows from Ubayy ibn Ka'b (radiallahu anhu):


"Umar (radiallahu anhu) ordered him (Ubayy) to lead the people in prayer at night in Ramadan, because the people fast during the day and can not recite (the Qur'an) well, therefore it is better that you should recite (the Qur'an) during the night. I (Ubayy) asked: "O commander of the believers, this thing was not done before." He said: "I know, but it is a good practise", and so (Ubayy) led (the Companion's) for 20 rak'ahs."
There are many other narration's which prove the case for twenty rak'ahs, but some of these narrations are less authentic than others, nevertheless they are weighty enough to back each other up and raise the level of authentication to at least Hasan (good); as Shaykh Nimawi and others have verified.

For the readers benefit one may refer to the following books of Hadith for at least 25 further proofs:


Muwatta Imam Malik from Yazid ibn Ruman [12]

Sunan al-Kubra of Imam al-Bayhaqi [13] from: Ibn Abbas, Yazid ibn Ruman (same as Imam Malik's narration), Suwayd ibn Ghaflah, Ali ibn Abi Talib etc. Also refer to Marifatus Sunan of al-Bayhaqi.

Musannaf of Imam Abdur Razzaq [14] from: Sa'eeb ibn Yazid and al-Hasan.

Musannaf of Imam Ibn Abi Shaibah [15] from some 13 different isnads.

Qiyam ul-lail[16] of Imam Muhammad ibn Nasr al-Marwazi from: Sa'eeb ibn Yazid, Yazid ibn Ruman, Ibn Mas'ud, A'mash al-Kufi, Ibn Sirin, Malik, al-Shafi'i and others.



A selection of the scholars of Hadith who authenticated and used al-Bayhaqi's narrations as a proof for 20 rak'ahs of Taraweeh
Imam Yahya al-Nawawi (d. 676 AH)
He has authenticated the narration recorded and mentioned above from al-Bayhaqi's Marifatus-Sunan, in his book al-Khulasa - this was mentioned by Hafiz al-Zayla'i in Nasb ur-Rayah (see above). Besides this narration, he has also recorded the alternative narration recorded by Imam al-Bayhaqi in his Sunan al-Kubra.

He has declared this variant narration to be a decisive argument and proof for the Shafi'i Madhhab, as well as saying: "Its Isnad is Sahih", in his voluminous work: al-Majmu' Sharh al-Muhadhhab [17].


Imam Jamaluddin Yusuf al-Zayla'i (d. 762 AH)
We have mentioned above that Hafiz al-Zayla'i in his analysis of the narration's found in the Hanafi fiqh book: al-Hidaya, has recalled the narration from al-Bayhaqi's Marifatus-Sunan, and quoted Imam al-Nawawi as his authority to declare this narration to be Sahih.


Imam Badruddin al-Ayni (d. 855 AH)
He said in his famous commentary to Sahih al-Bukhari: Umdat ul-Qari[18] :


"The argument of our companions (the Hanafi scholars) as well as the Shafi'is and Hanbalis is what al-Bayhaqi has related with an authentic chain of transmission (Sahih Isnad)..."

Imam Ali al-Qari (d. 1014 AH)
He has noted in Sharhul-Nuqayah[19] :


"Imam al-Bayhaqi has reported on genuine authority (Sahih) the performing of 20 rak'ahs of Taraweeh during the periods of Umar, Uthman and Ali (may Allah be pleased with them), and hence there has been consensus on it."

Imam Kamaluddin ibn al-Humam (d. 861 AH)
Imam Ibn al-Humam asserts that it has been established from genuine authority (sahih) that the Companions and their Successors used to say 20 rak'ahs of Taraweeh during the auspicious time of Umar (radiallahu anhu); this authority of Yazid ibn Ruman (as in Imam Malik's narration) has been reported from Sa'eeb ibn Yazid that, "During Umar's auspicious time we used to say 20 rak'ahs." The genuineness of this authority has been verified by Imam Nawawi in the synopsis [20].


Imam Taqi al-Din as-Subki (d. 756 AH)
Zayn al-Din al-Iraqi (d. 806 AH) and
Jalaluddin as-Suyuti (d. 911 AH)
According to Imam Abdal Hayy Lucknawi[21] in his work Tuhfatul Akhyar[22], Imam Nawawi, Iraqi and Suyuti[23] have all considered Bayhaqi's narration as reported in his Sunan al-Kubra to be Sahih.

Shaykh Habibur Rahman al-A'zami has also affirmed that Nawawi, Iraqi and Suyuti have declared Imam al-Bayhaqi's narration to be Sahih. He has also reported that Imam al-Subki [24] and Mullah Ali al-Qari have both declared the alternative narration recorded by Bayhaqi in his Marifatus Sunan to be Sahih[25].


Imam Muhammad Shauq Nimawi (d. 1322 AH)
We have mentioned previously that Shaykh Nimawi has declared Imam al-Bayhaqi's narration to be Sahih in Athar al-Sunan [26].


Imam Ibrahim al-Halabi (d. 956 AH)
He has noted in al-Kabiri[27] :


"The argument of the majority of people is the report which Imam al-Bayhaqi has reported with sound authority (Sahih), that during Umar as well as Uthman and Ali's (may Allah be pleased with them), 20 rak'ahs was performed."



Other contemporary scholars
Other prominent scholars who have used Imam al-Bayhaqi's narrations, besides other proofs include: Shaykh Habibur Rahman al-A'zami (see above), Shaykh Isma'il Ansari (see later), Shaykh al-Muqri in Tahqeeq al-Taraweeh, Shaykh Zafar Ahmad Uthmani in his monumental I'la as-Sunan[28], Shaykh Abdur Rahim Lajpuri in Fatawa al-Rahimiyya[29], Shaykh Ahmad Khan in Ja'al Haqq[30], Shaykh Taqi al-Uthmani in Dars-e-Tirmidhi[31] and many others.

A writer once claimed that Imam al-Bukhari held the view that the rak'ahs of Taraweeh were eight, excluding the witr. What is surprising to note is that despite his bold ascription of this view to Imam al-Bukhari, he did not furnish one shed of proof or reference to the works of Imam al-Bukhari to verify his claim.

On the contrary, the commentators of Sahih al-Bukhari, like Hafiz Ibn Hajar and Hafiz al-Ayni have not ascribed any view for 8 rak'ahs to Imam al-Bukhari to our knowledge. What is unsurprising to note is that the two aforementioned scholars of Hadith have mentioned the proofs in favour of 20 rak'ahs. One may raise the catechism - if Imam al-Bukhari had held the view ascribed to him, would there be no doubt that his great student, Imam Abu Isa al-Tirmidhi[32], would not have failed to mention this?

For we know that Imam al-Tirmidhi only knew of either 20 or 41 rak'ahs [33] in his time.

He has recorded in al-Jami us-Sahih, that Umar[34], Ali (may Allah be pleased with them) and other Companions of the Prophet (peace be upon him) used to perform 20 rak'ahs of Taraweeh, as well as saying that Sufyan al-Thauri (d. 161 AH), Abdullah ibn al-Mubarak (d. 181 AH) and al-Shafi'i (d. 204 AH) held the same view. He has also quoted Imam al-Shafi'i as saying that he saw the people of Makkah performing 20 rak'ahs of Taraweeh.

The only proof to suggest that the Holy Prophet (peace and blessings be upon him) performed 20 rak'ahs has been reported on the authority of Abdullah ibn Abbas (radiallahu anhu):


"Verily, the Holy Prophet (peace be upon him) in the month of Ramadan, used to perform 20 rak'ahs and the witr (afterwards) without congregation."[35]
This narration has been shown to have a weak (da'eef) isnad by the verifying scholars like al-Hafiz Ibn Hajar al-Asqalani [36], Hafiz al-Zayla'i and others, due to the presence of the narrator: Abu Shaiba[37] Ibrahim ibn Uthman. He was the grandfather of the Imam of Hadith: Abu Bakr ibn Abi Shaiba, as well as being a Qadi; but as for his status as a reporter of Hadith, he has been declared to be discarded (matrook) by Hafiz Ibn Hajar in Taqreeb ul-Tahdhhib[38] and al-Bayhaqi has declared him to be weak in al-Sunan al-Kubra[39].

One may wish to note that al-Albani has gone to the added length of declaring Ibn Abbas' narration to be Maudu (fabricated) [40], whereas no previous scholars of Hadith have gone beyond declaring its isnad to be da'eef (weak). This is nothing strange, for al-Albani usually goes to the added lengths and extremities of declaring narrations which do not suit his whims and desires to be either da'eef or maudu.

An interesting study prepared and published on this issue by a Shaykh who is said to have memorized the six most authentic collections of Hadith, is available to verify this assertion.

Let us now see what a number of Imams of sacred law have said about the aforementioned narration from Ibn Abbas (radiallahu anhu).

Imam Ahmad al-Tahtawi[41] has said in Sharh Durr al-Mukhtar[42] :

"On the authority of Ibn Abbas' statement, 20 rak'ahs of Taraweeh has been estblished from the Holy Prophet's (peace be upon him) practice."

Shaykh Abdal Haqq al-Dehlawi[43] has been quoted by the author of Fatawa Rahimiyya [44] as follows: "Shaykh Abdul Haqq Muhaddith of Delhi writes in his book, Fath-e-Sirr-ul-Mannan:

'The obvious thing is that, according to the holy Companions, the Holy Prophet's (peace be upon him) saying 20 rak'ahs had been established, as is mentioned in Ibn Abbas' tradition, and for this reason Umar (radiallahu anhu) adopted 20 rak'ahs . . .'
He also quoted Shaykh Abdal Haqq as saying from his book: Ma sabata minas Sunnah[45],


'According to our belief, the taraweeh consists of 20 rak'ahs, for Bayhaqi has reported with sound authority that the holy Companions (may Allah be pleased with them) used to perform 20 rak'ahs during Umar's time; moreover, this practice continued during Uthman and Ali's (may Allah be pleased with them) periods also.'"

Shaykh Abdur Rahim continued to say in his Fatawa:

"The fact is that Hadrat Ibn Abbas and Hadrat Umar are both Companions; there is no 'weak' narrator between them, wherefore Ibn Abbas' tradition may be called weak and the Companion's action may be considered to be based on a weak tradition. Their action was based on a sound basis; how can those who follow them be called 'the deluded'? In short, according to the Companion's reckoning, the afore said hadith is not at all weak, though, due to the inclusion later of a weak narrator. Ibrahim ibn Uthman may be according to the latter-day authorities called weak 'by way of narration', but 'intelligibly' it must be authentic because the well-guided Caliphs and other Companion's conformity to and continuance of 20 rak'ahs is the proof of its being reliable.
Allamah Bahrul-Ulum[46] says:


'The Companions continued conformity to 20 rak'ahs is the context and sign of the soundness of this tradition.'"
In support of what we have mentioned, let us quote to you what a leader of Salafiyyism has mentioned in his book: Criticism of Hadith among Muslims with reference to Sunan Ibn Maja[47] :


"Shafi'i also recognizes a weak Hadith as authentic (sahih) if it is found to be accepted by the whole ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik's view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a Hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu'mani: Ma tamusu ilaihe al-Haja, p. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic Hadith:
'It is being practised by the people of learning (Ahl-ul-Ilm).' Suyuti deduces: 'It indicates that the Hadith is supported by the sayings of the people of learning. More than one scholar has said that a Hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: al-Ta'aqubat, folio 20).'"
In closing this section, consider what Imam Abu Hanifah (rahimahullah) said to his student Imam Abu Yusuf (rahiamhullah). Shaykh Anwar Shah Kashmiri stated in Fayd ul-Bari Sharh Sahih al-Bukhari:


"Imam Abu Yusuf (rahimahullah) asked Imam Abu Hanifah (rahimahullah), 'Did Hadrat Umar (radiallahu anhu) have any compact from the Holy Prophet (peace and blessings of Allah be upon him) for 20 rak'ahs of Taraweeh?' The Imam replied, 'Hadrat Umar (radiallahu anhu) was not one to invent on his own; certainly he had some proof for this!'" [48]



Ijma us-Sahabah on the rak'ahs of Taraweeh being Twenty
A number of Imams of sacred law have inferred from the evidences available, that there is a definite consensus of the Companions (Ijma us-Sahabah)[49] on this issue. For the readers benefit we will provide some quotes below (including one from a "Salafi" writer).

Imam Ali ul-Qari al-Hanafi (d. 1014 AH)
He said in Sharh ul-Nuqayah[50]:


"Imam Bayhaqi has reported on genuine authority (sahih) about the performance of 20 rak'ahs of Taraweeh during the periods of Umar, Uthman and Ali (may Allah be pleased with them), and hence there has been consensus (Ijma) on it."

Shaykh ul-Islam Ibn Hajar al-Haytami (d. 974 AH)
Allamah Abdal Hayy Lucknawi has reported in Tuhfat ul-Akhyar[51] and in his Majmu' Fatawa[52], the fact that Hafiz Ibn Hajar al-Haytami has declared Ijma us-Sahabah on the rak'ahs of Taraweeh being twenty.


Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620)
The leading Imam of the Hanbalis in his time has declared in his famous book of fiqh: al-Mughni[53] :


"There has been the Companion's consensus (Ijma us-Sahabah) on 20 rak'ahs of Taraweeh."

Shaykh Bahrul-Ulum Abdul Ali ibn Nizamuddin (d. 1235)
He said in Rasa'il ul-Arkan[54]:


"Then there was unanimity regarding the 20 rak'ahs."

Shah Abdul Aziz Dehlawi[55] (d. 1824 CE)
He has declared in his Majmu' Fatawa Azizi [56] :



"Thereafter, they (the Companions) adopted twenty (rak'ahs of Taraweeh) and three rak'ahs (of witr), on which number consensus had been formed."

Shaykh Qutubuddin Khan (d. 1289 AH)

He has stated in his commentary to the Hadith collection known as Mishkat ul-Masabih: Madhahir ul-Haqq [57] :

"But the Companions consensus was formed on this that the Taraweeh consists of 20 Rak'ahs."

Imam Kamaluddin ibn al-Humam (d. 861 AH)
He has said in Fathul-Qadir[58] :


"At last unanimity was formed on 20 rak'ahs of prayer and this alone is in succession."

Imam Malik ibn Anas (d. 179 AH)
It was written in the most authentic record of Imam Malik's most accurate sayings[59], known as al-Mudawwanah al-Kubrah:


"Ibn al-Qasim said, 'The rak'ahs (of taraweeh) with witr are thirty nine.' Imam Malik said, 'This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.'" [60]

Shaykh Shabir Ahmad al-Uthmani (d. 1369 AH)
Shaykh Abdur Rahim said in his Fatawa[61] :


"Allamah Shabir Ahmad Uthmani says that none of the Companions ever took exception to 20 rak'ahs, and hence all of them were unanimous on twenty rak'ahs."[62]

Nawab Siddiq Hasan Khan Bhopali (d. 1307 AH)
He was one of the leading personalities of the "Salafi" movement in India. It has been recorded by him in his Awnu'l Bari[63] :


"The practice of 20 rak'ahs established during Hadrat Umar's time has been considered by the Ulama as consensus."
All praise be to Allah, the synopsis of the proofs, their authenticity and the resulting of Ijma us-Sahabah, has been demonstrated by way of recoursing to some of the most reputable scholars of the various Madhhabs of this blessed Ummah.

I (Ahmed ibn Muhammad) asked my teacher, the faqih, Shaykh Muhammad Asaddar Ali (b. 1911), may Allah preserve him: "What do you say about those people who claim to be the followers of the pious predecessors (Salaf us-Salihin), but insist on praying 8 rak'ahs of Taraweeh year in year out?" He replied:


"I take it you are referring to those people who go around with the title 'Salafi' over their heads. I will say a few things about these pseudo-Salafites. They are violators of the Companions (may Allah be pleased with them) consensus on this and other issues - just as their master Ibn Taymiyya was; and the scholars of the past have declared the violators of the Ijma us-Sahabah to be either corrupt innovators or even unbelievers - depending on the nature of the question. The Muhaddith, Shaykh Abdal Hayy Lucknawi (rahimahullah) has declared in his Taliqatul-Hidaya[64] : 'One who performs 8 rak'ahs of Taraweeh will be an abandoner of the insisted sunnah.' So, if you come across a man who has been shown the proofs and what the vast majority of scholars, including the Imams like Abu Hanifah, Malik, Shafi'i and Ahmad ibn Hanbal have said; but still persists on avoiding the Companions unanimity on 20 rak'ahs of Taraweeh, and prefers 8 rak'ahs - then know that he is not a Salafi, rather a follower of his desires and avoider of the Companion's (may Allah be pleased with them) unanimous practice. And Allah knows best."
O believers, have we not heard that Allah has said:


"O you who believe, Obey Allah, and obey the Messenger, And those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination" [65]
O believers, have we not heard that Allah's Messenger (peace and blessings of Allah be upon him) has said on two occasions:


"Hold fast to my Sunnah and the Sunnah of the Rightly Guided Caliphs[66], clamp your molars upon it, avoid new novelties, for every novelty is an innovation, and every innovation is misguidance." [67]
"Allah will never let my Ummah agree upon misguidance, and the hand of Allah is over the group (Jama'ah), so follow the great mass of believers (Sawad ul-'Azam), and whoever dissents from them departs to hell." [68]

We will finish this section by mentioning the titles of two books written on this issue. The first is a book written by a Qadi at the Shariah court in Medinah al-Munawwara, as well as being a lecturer in the Holy Prophet's (peace and blessings be upon him) mosque - Shaykh Atiyya Muhammad Salim, and the second is by - Shaykh Isma'il ibn Muhammad al-Ansari. As the title below suggests, al-Ansari's book is a refutation of al-Albani's research and views on this issue.


Al-Taraweeh - Akthar min alf Aam fi Masjid al-Nabi alaihis-salatu wa sallam[69].
Tashih Hadith Salatul- Taraweeh Ishrin Rak'ah wa'l Radd ala al-Albani fi Tadaeefah[70].


Finally, the reader may be interested to know that even today, just as in the time of the Salaf us-Salihin (may Allah be well pleased with them), 20 rak'ahs of taraweeh is still being adhered to in Makkah and Madinah.
May Allah keep us on the practice of the Companions and guide those who deliberately avoid so and claim to be on the path of the righteous Salaf. Amin.



Notes
The view that Imam's Abu Hanifah, Malik, Shafi'i, Ibn Hanbal and Dawud al-Zahiri all preferred 20 rak'ahs of taraweeh excluding the witr has been mentioned by Qadi Ibn Rushd in Bidayat al-Mujtahid (1/239).

He was a famous Hanafi Hafiz of Hadith, as well as being one of the teachers of Ibn Hajar al-Asqalani. He died in the year 762 AH, rahimahullah.

2/154, Majlis al-Ulama, India, 4 vols. 1357 AH.

The full title is al-Marifatus-Sunan wa'l athar.

2/154, footnote 2.

2/496.

A group of medium sized chapters from the Qur'an.

His full name was Muhammad Shauq al-Nimawi; (d. 1322 AH - rahimahullah).

2/54.

He died in the year 975 AH, rahimahullah.

4/284, no. 5787 (8 vols. 1st edn; Hyderabad, India, 1312-14 AH), reported by him on the authority of the Muhaddith, Ibn Man'i.

This report is very similar to Bayhaqi's narration (see Muwatta, 6.2, no. 5, p. 48, English edn.).

2/496-7.

4/260-3, no's. 7730-1 & 7733.

2/392-4. Printed in Hyderabad, India, 1387/1967.

PP. 91-2, India, 1320 AH.

4/32-3, printed with Imam al-Rafi'i's (d. 623 AH) Fath al-Aziz and Hafiz Ibn Hajar al-Asqalani's Talkhis ul-habir in the footnotes; Idara al-Tibat al-Muniriyyah, Egypt.

7/178, Idara al-Tibat al-Muniriyyah, Egypt.

1/104.

Quoted in Fatawa Rahimiyya (1/241) of Mufti Abdur Rahim; on the authority of Ibn al-Humam's Fath al-Qadir (1/407).

He was a celebrated Indian Muhaddith who has also been recognised by the "Salafiyya" for his services to Islam. He passed away in 1304 AH. Rahimahullah.

P. 192, quoted in Is Taraweeh 20 raka'ats? p. 22, Madrasah Arabia Islamia, Azadville, South Africa.

According to the aforementioned booklet (Is Taraweeh 20 raka'ats?), p. 5; Imam Nawawi has authenticated Bayhaqi's narration (from his Sunan) in al-Khulasah, al-Iraqi has authenticated it in Sharh Taqreeb, and Suyuti has authenticated it in his book on Taraweeh: Masabeeh.

See his Sharh Minhaj.

See Shaykh al-A'zami's Raka'at Taraweeh, p. 63, Ma'arif press, Azamgarh, India.

2/54.

P. 388.

7/47, chapter on Taraweeh.

1/235-300.

PP. 105-114 .

1/651-664.

He passed away in the year 279 AH. Rahimahullah.

The practice of 41 rak'ahs was that of the people of Madinah in the time of the Caliph Umar ibn Abdul Aziz and Imam Malik ibn Anas (may Allah be pleased with them). It is in reality 20 rak'ahs, for the people of Madinah used to perform an extra 4 rak'ahs without congregation,(after the performance of the standard 4 rak'ahs); hence this amounts to an extra 16 rak'ahs on top of the standard 20 rak'ahs. After this they would perform 3 rak'ahs of witr, and sometimes another 2 rak'ahs of nafl on top, making a total of 41 rak'ahs (20 rak'ahs taraweeh + 16 nafl + 3 witr + 2 nafl = 41). The reason why the people of Medinah introduced an additional 16 rak'ahs was due to the fact that the people of Makkah would make tawaf around the Ka'bah after every 4 rak'ahs of taraweeh, hence the Madinans wanted to compensate for this. Allah knows best. See Shaykh Anwar Shah Kashmiri's: Tirmidhi al-ma'ruf ba arfash shazzi (1/329) for details.

3/170, Ahmad Shakir edition, edited by Fu'ad Abdal Baqi, Maktaba Faisalia, Makkah.

This narration has been collected by Bayhaqi in al-Sunan al-Kubra (2/496), Ibn Abi Shaiba in al-Musannaf (2/394), Ibn Adi in al-Kamil (1/2), Tabarani in al-Kabeer (3/148), Ibn Manda in al-Muntakhab min al-fawaid (2/268), Baghawi in Majmu as-Sahaba, Musnad Abd ibn Humaid and others.

See Ibn Hajar's Talkhis ul-habir fi takhreej ahadith al-Rafi'i al-kabir (1/119) and Al-Matalib al-'Aliyya (1/146, no. 534) or Zaylai's Nasb ur-Rayah (2/153).

He passed away in the year 235 AH. His Musannaf has been printed in some 15 volumes.

1/39, no. 241.

2/496.

See his "al-Da'eefah", (2/35, no. 560), 3rd edn; Maktaba al-Islamia, Amman, 1406 AH.

He was a leading Egyptian Hanafi scholar who has written a number of well known and regularly used commentaries to classical Hanafi fiqh texts. He passed away in the year 1231/1816 CE. Rahimahullah.

1/466.

d. 1052 AH in India.

Mufti Abdur Rahim Lajpuri, 1/280, Maktaba Rahimiyyah, Rander, India.

P. 223.

He died in 1235/1820 CE, rahimahullah. Shaykh Abdur Rahim has quoted this statement from his book Rasa'il ul-Arkan, p. 138.

P. 131, Hasan, Suhaib, Al-Qur'an society, 2nd edn; 1407/1986.

This report is also found in Imam al-Shurunbulali's Maraqi ul-Falah, p. 81, and Imam Ibn Nujaim al-Misri's Bahr ur-Ra'iq, 2/66.

Ijma us-Sahabah is the third A NAME="49">Ijma us-Sahabah is the third source of Islamic law after the Qur'an and Sunnah.

1/104.

P. 197.

1/182.

1/803.

P. 138.

He was the son of the famous Indian scholar: Shah Waliullah.

1/126.

1/433.

1/470; quoted in Fatawa Rahimiyya (1/245).

This book contains the direct questions asked by Imam Malik's two famous disciples: Ibn al-Qasim and Ibn Wahb to their teacher. It was compiled by Ibn al-Qasim's student: Qadi Sahnoon (see 1/193-4).

The reason for praying 39 rak'ahs has been explained previously. The fact that Imam Malik preferred this number has been verified by the Maliki Qadi: Ibn Rushd (d. 595 AH) in Bidayat al-Mujtahid (1/239). He has also quoted a narration from Ibn Abi Shaibah proving 39 rak'ahs was in vogue during the caliphate of Umar ibn Abdul Aziz.

1/249.

Quoted from his Fathul-Mulhim Sharh Sahih al-Muslim, (2/320).

4/307, quoted in Fatawa Rahimiyya, (1/245).

1/131.

Qur'an 4:59.

Abu Bakr, Umar, Uthman and Ali (may Allah be pleased with them).

A Sahih Hadith recorded in (no. 4590), Sunan al-Tirmidhi (5/43, no. 2676), Sunan Ibn Majah (1/15-6, no. 42), Sunan al-Darimi (no. 96), Ibn Abi Aasim in al-Sunnah (no. 54), Imam Ahmad ibn Hanbal in his Musnad (4/126), al-Hakim in al-Mustadrak (1/95-6) and Ibn Hibban in his Sahih (1/166, no. 5).

A narration authenticated and reported by al-Hakim (1/116), and al-Dhahabi agreed with him. A very similar report has been recorded by al-Tirmidhi (4/2167). Imam al-Munawi said in commentary to Tirmidhi's Hadith: (Allah's hand is over the Jama'ah) meaning his protection and preservation of them, signifying that the collectivity of the people of Islam are in Allah's fold, so be also in Allah's shelter, in the midst of them, and do not separate yourselves from them. (And whoever descents from them departs to hell) meaning that whoever diverges from the overwhelming majority concerning what is lawful or unlawful and on which the Community does not differ has slipped off the path of guidance and this will lead him to hell. (see Imam al-Azizi's: al-Siraj al-Munir Sharh al-Jami us-Saghir, 3/449, cf. Reliance of the Traveller, p. 25).

Printed by Maktaba Dar al-Turath, Madinah al-Munawwarah, 1st edn. 1407/1987.

Printed by Maktaba Rashidia, Pakistan

i have to check if albani said 20 is bidah or not coz from what i know the shabah used to even do up to 35 my objective was not to call any thing a bidah but as we are all seeking the truth and all i was after was what was the sunnah of the prophet peace and blessings be upon him..


and from we have established the prophet never done any thing more than 12 and the shabah done more and from what i know the prophet never stopped it.. So what i have concluded with is that the prophet done 13 and if some one is doing 13 they are not in the wrong. which might have more ajar for following the sunnah of the prophet...

But the thing is does it really matter now days coz lets be honest if the shabah done 20 rakah do u think thay would have finished in 30 minuets now days the quantity is more important the quality so i think we shouldn’t be fighting how many rakah we should pray but how long should we be standing up for our God...

Assalamu alaykum,

Actually we haven't established that the Prophet (saws) never did any more than 12 or 13 rakah of taraweeh at all akhi. We have two positions - one which relies on a small handful of hadith to assert this position and another which states that the scholars of the first 3 generations took the position that this applied to tahajjud and that the ijmaa of the sahaba was in fact 20 rakah. If the sunna of the prophet was never more than 12 or 13 do you really think that the sahaba would have made it compulsory to pray 20?

Wasalam
Ghaith

brother tarweeh is not a furd act.... its nafeeel
and it a recommendation dew to the reword but akhi as i said it does not matter its no point of a debate i believe no 1 is following the sunnah now any ways as i said every one is to worried of the quantity then the quality the reason i'm saying this we including me we go for tarweeh and we are home in 45 mins my problem is that we are not talking about the thing is that don't meter how much are we investing for our death

The true sect will be that whichfollows the Sunnah of the Prophet saLLaLLahuAlaihiwassaLLam and the Sahaba ridhwanullahi taa'la alaihim ajmaeen. If anyone merely tries to negate the deeds of Sahaba ridhwanullahi taa'la alaihim ajmaeen then i m sorry to say, u r deviated.

Besides, taraweeh is not nafil. If it was nafil there was no need for organising jamaat for it. The Prophet saLLaLLahuALaihiwassaLLam stopped praying it in masjids only because it shouldnt become fardh.

1. If it was 8 rakats, its not really so long enough that people wouldnt pray it, but 20 is a substantial amount.

2. Taraweeh is a Sunnah.

The Status of Tarawih Prayers

Answered by Shaykh Faraz Rabbani

Is congregational tarawih prayers compulsory sunnah having the kifiyah status as stated at …[site name] or tarawih prayers non-confirmed sunnah (and hence non-obligatory?) as you state on your forum?





Walaikum assalam,

There is difference of opinion within the Hanafi school about this matter.

1. The position Ibn Abidin transmits in his Radd al-Muhtar is that tarawih prayers (all 20 rakats) is a confirmed sunna for both men and women. [Ibn Abidin, Radd al-Muhtar]

2. Praying it in congregation is recommended for men, but on a confirmed sunna in the sense that one who does not pray it in congregation is not subject to blame. However, they are normally missing out on great reward and a powerful means of strengthening one’s faith and the baraka of being with other believers.

3. Another position exists in the school, chosen by some, that praying tarawih in congregation is a confirmed sunna for men.

And Allah knows best.

Wassalam,

Faraz Rabbani

Did Abu Hanifa Say Only 8 Rakats for Tarawih?

Answered by Shaykh Abu Usama, South Africa

Recently, a salafi forwarded this to me, can you please comment...apparently he's trying to imply that Imam Abu Hanifa rahmatullah alaihe was of the opinion that tarawih is only 8 rak'at. Here's his comment:

<"This is what has been stated in the Hanafi books of fiqh (jurisprudence), for we do not find any book that can be authentically ascribed to Abu Hanifa (d.150H) (rahimahullaah). Rather, what is apparent from looking into al-Muwatta of Imam Muhammad (one of the main students of the Abu Hanifa) is that Abu Hanifa's madhhab (school of thought) was to pray eleven rakats. Imam Muhammad includes a chapter in al Muwatta (p.110), stating: "Chapter: Establishing the Night Prayer in the month of Ramadhan, and the virtues contained in it." Under this chapter he relates four ahadith. The first, third and fourth narrations do not make mention of any specified number of rakats for the Tarawih Prayer, rather they just mention the excellence of establishing Prayer in congregation and the excellence of the night Prayer in Ramadhan. However, in the second narration eleven rakâts is mentioned. Then Imam Muhammad said (p.111): "And we take all of this." ... Thus, he has shown that his madhhab is eleven rakâts, and this can only be the madhhab of Imam Abu Hanifa<



[Search for ‘tarawih’ at http://www.sunnipath.com using the search engine for other detailed answers.]


Al-Salam alaykum

All the relied upon books of Fiqh in the Hanafi school - like Al-Mabsut of Sarakhsi, Mukhtasar al-Quduri, Al-Wiqaya, Kanz al-Daqa'iq, Al-Durr al-Mukhtar etc. state that Tarawih is 20 raka`at.

This is the clearly transmitted opinion of Imam Abu Hanifa r.a.

The quotation from the Muwatta of Imam Muhammad regarding the 11 raka`at refers to the Tahajjud Salah of Rasululullah (sallallahu alayhi wasallam).

Furthermore Imam Muhammad's narrating this hadith does not indicate that this was the position of Imam Abu Hanifa (i.e. Tarawih being 8 raka`at)

In fact in the fourth hadith of the same chapter Imam Muhammad narrates the incident of Hadrat Umar's gathering the people together for the tarawih salah.

He thereafter states that: We accept all of this because the Muslims have agreed on this. He then quotes the hadith: "What the Muslims approve of is approved of by Allah" indicating clearly that the practice of Hadrat Umar r.a. is the accepted position in the Hanafi school. It is ludicrous to claim that the Hanafi view is that of 8 raka`at.

It is reported in many Ahadith that the practice of the Muslims in the time of Hadrat Umar r.a and subsequent to him was to offer 20 raka`at of tarawih.

And Allah Ta`ala Knows Best.

Abu Usamah

Praying Tarawih as 36 Rakats?

Answered by Shaykh Faraz Rabbani


Could we pray 36, following Imam al-Adhams opinion below, and regarding the 16 extra as Sunnah in the niyyah before the takbir tahrim?





Walaikum assalam,

Not as Hanafis. The sunna in our madhhab is 20 rakats, not more. [Durral-Mukhtar]

When would the witr be prayed before the 16 extra or after, if one prayed in mosque, since the witr is usually read right after the 20 in jamah, what would be superior?

The scholars differed on this. Some chose that even if witr is prayed in congregation in Ramadan, it remains best to pray it at home, as one's last prayer. Others preferred praying it in congregation, because of the principle that any prayer in which the congregation is legally established is best in congregation. [Durr]

Would the 16 prayed after the witr still be considered SUNNAH?

No. Of course, it would count as night prayer, which is of virtue, but one should intend this, and not tarawih.

Could we follow the other schools in praying all 36 in jamah and then praying witr in jamah after it, as hanafis do? I mean by praying 20 in the main congregation and then waiting till the main congregation have prayed witr but not joining in, and then pray the 16 completing them with the witr in a congregation after the main one in the mosque and can any short Sura' be recited in them or are there any recommended?

It is noteworthy that it is mentioned in Imam al-Dardir’s Sharh al-Kabir, one of the most important of references in Maliki fiqh,

“(It is 23 rakats.)… as the practice was. (Then it was made 36 rakats) in the time of Umar ibn Abd al-Aziz, without the witr. However, the inherited practice [Dasuqi: from the Companions and Followers] from the early generations and late generations is the first.” [F: That tarawih is 20 rakats plus 3 for witr.] [Hashiyat al-Dasuqi`ala al-Sharh al-Kabir, 1: 313-316]

And Allah knows best.

Walaikum assalam,
Faraz Rabbani.





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[quote=XtasyXpress,Oct 18 2006, 05:59 PM]
The true sect will be that whichfollows the Sunnah of the Prophet saLLaLLahuAlaihiwassaLLam and the Sahaba ridhwanullahi taa'la alaihim ajmaeen. If anyone merely tries to negate the deeds of Sahaba ridhwanullahi taa'la alaihim ajmaeen then i m sorry to say, u r deviated.

mashallah we have a sheakh ul islam to tell people are deviated....