GRADING OF THE DAILY PRAYERS
POPULAR v/s SUNNAH AND HADITH VIEWS
Read ONLY, IF AND WHEN you have time and mood for:
POPULAR v/s SUNNAH AND HADITH VIEWS
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- July 2013
Choose the section you have time to read:-
Prelude: Recurrent Primary Message One Page
A Short Version: For the Busy Bee Three Pages
The Main Story: Recommended Six Pages
Footnotes: For the Perfectionist Fourteen Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The article will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought.)
THE AYAH
Surah Al-Isra' (17), Ayah 79
Pickthall
“And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.”
A SHORT VERSION
The ayah preceding this one1 revealed at the time of Mi’raj in 621 CE lays down the injunctions for all the five Mandatory prayers:
“Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.”
The ayah under discussion guides us to Nawaafil, the supererogatory or additional prayers. There is some debate and confusion about these prayers, especially its distinction from the Sunnah prayers. Let us first clarify what is meant by the word “Sunnah” as It is used in different connotations in our Shari’ah:
In its generic form it only means “a practice.” It has always been a very important source of guidance for the inhabitants of Arabia. Before Islam the Bedouins followed the Sunnah of their tribal leaders or their ancestors.
To Muslims “Sunnah” means Sunnah al-Nabvi: the preaching and practice of our Holy Prophet.
In fiqh, Sunnah is one of the steps in the gradation of mu’aamlaat (worldly matters) on the scale of five: farz or waajib, sunnah or mustahab, mubah, makrooh and haram.
In practice, Sunnah has come to be regarded as synonymous with Hadith literature. This is not only incorrect, it has proved to be highly misleading in the interpretation of Islam. True, Hadith is virtually the only source to initiate and guide us in matters of Ibaadah - rituals and worship; practically speaking, any form or practice of worship not supported by hadith is likely to be a bid’ah. The tables are turned when it comes to Mu’aamlaat - the mundane matters. Surely and definitely needed here also, hadith literature on the whole is probably responsible for the many flaws and distortions and exaggerations seen in the Spirit and Working of our Grand and Noble Deen.
Lastly our prayers are usually labelled as Fard, Sunnah and Nafl.
When it comes to the categorization of prayers, there is some confusion due to overlapping. Fundamentally there are only two grades or kinds of prayers: The ‘fard’ or obligatory prescribed prayers and the ‘nafl’ or non-obligatory or voluntary prayers.
The ‘nafl’ prayers which the Messenger of Allah offered, automatically become ‘Sunnah’ for the believers.
This ayah is regarding the nightly prayer which is called Tahajjud in the terminology of Shari’ah. Contrary to the common perception, you do not have to wake up after some sleep to perform it.
The Tahajjud prayers were mandatory on Muslims in the beginning of the Meccan period as ordained in Surah Muzammil2 which was revealed in the early Meccan period, approximately in the first four year announcement of prophethood:
“O thou folded in garments! Arise [to pray] the night, except for a little; Half of it,- or a little less; Or a little more; and recite the Qur'an in slow, measured rhythmic tones.”
It is our beloved Prophet who is addressed here and he is the one who is ordered to say this prayers. However most of the Companions - Sahaabaa - because of their zeal and
enthusiasm to follow in his footsteps used to offer this Tahajjud prayers. As the instructions are in the imperative mode, this is regarded as mandatory prayers.
As stated earlier, this surah is an early Meccan Surah, probably in the first four years after the announcement of Prophethood. The last ayah3 of this Surah- revealed a year later - after deliberating in its initial portion on the excessive length of Tahajjud in the early Meccan period, further down declares relaxation in the length of the Tahajjud prayers:
“……so He has shown mercy to you.So now recite as much of the Qur’an as you can….”
This repealed the obligation of staying up for a long time for Allah’s Messenger and the entire Ummah. Allah took back the obligatory nature of the night prayer.
There are many traditions of Ahle Sunnah on the recommendation of extra prayers in Ramdhan.4 It turns out to be a confusing story. The Tarawih prayers stand out as the commonly accepted structured prayer for Ramdhan. However, the word Tarawih was never mentioned by the Qur’an or the Prophet to describe these extra prayers during the evenings of the month of Ramadan.
Some Islamic scholarly opinions have bundled Tahajjud, Taraweeh and Witr all of them into Qiyam al-Layl. However there is plenty of evidence against it.5
The Taraweeh prayers are ‘nafl’ prayers; they are not obligatory - fard. The majority of Sunni scholars regard Taraawi’h as Sunnah al-Mu'akkadah, because it was performed by the by our Holy Prophet very consistently. It therefore became the common practice of the Sahaabaa.6
Whether these prayers must be recited individually or in congregation has become a bone of contention, both for scholars and masses. Based on a narration of Bukhari,7 it seems that the first person to establish the Taraawi’h as a congregational prayer in the month of Ramazan was Umar b. Khattab. He himself deemed it an innovation and and what is more important, he himself never prayed in congregation (i.e. he used to pray in the house). This practice was never observed in the era of Abu Bakr’s caliphate nor in the early period of Umar’s caliphate. Illustrious scholars of the Ahle Sunnat like Abu Yusuf, Maalik, Shafei considered this practice abominable. This question has led to a generous and lengthy discussion among scholars and jurists of Ahle Sunnah.8 It makes very interesting and confusing reading. I conclude from this that the preaching and practice of our Holy Prophet - Sunnah - the pattern in the first six to seven years after his demise, the opinions of Imam Malik, Abu Yousuf and Imam Shaf’i and the fatwa of many early scholars and jurists of Islam demand that Taraawi’h should be prayed at home. However the dominant opinion of present day Sunni Islam scholarship recommends congregational offerings; this is also the popular practice. You are free to make your own conclusions after wading through the data presented.
Taraawi’h apart, what is the relative value of praying at home and in the mosque? Contrary to the general belief created by our Ulema,(who in past few centuries cannot and do not venture to see, think or live outside the mosque), praying at home is given tremendous importance in Islam. It is not widely recognised that praying at home has been strongly recommended by our beloved prophet because it avoids ostentation and is conducive to attaining real Khushoo’ and Khuzoo’ (concentration and meditation).10 I must also hasten to add that according to hadith, it is recommended that whenever and wherever two or more Muslims - men or women - are ready to pray they must do it together. “Congregational prayers are rewarded twenty times additional”, so goes a a very commonly quoted hadith; this equally applies those offered at home; even spouses are encouraged to pray together.11
It is worth while to note the practice of our Shi’ah brothers who form 15% of the Ummah. They always aspire to pray the night prayer – called the Tahajjud or Qiyam al-Layl or Salat al-Layl – in the last part of the nights of every month, particularly during Ramadan. They are also commended to offer additional nawafil prayers during the nights of Ramadan. However, they offer these optional prayers mostly in their homes and never in congregation. By doing so they abide by the Qur’an and the sunnah of Prophet Muhammad.
There is strong conflict among the Ahle Sunnat regarding the number of units of salat al-taraweeh.12 The dominant Sunni scholarly opinion which is also most popular is twenty units The other important opinion of eight rak’ah have been proposed in last century on the basis of a hadith from Bibi Ayesha. Imam Malik had suggested 36 raka'ah for taraweeh to the people of Medina.....and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
The ayah preceding this one1 revealed at the time of Mi’raj in 621 CE lays down the injunctions for all the five Mandatory prayers:
“Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.”
The ayah under discussion guides us to Nawaafil, the supererogatory or additional prayers. There is some debate and confusion about these prayers, especially its distinction from the Sunnah prayers. Let us first clarify what is meant by the word “Sunnah” as It is used in different connotations in our Shari’ah:
In its generic form it only means “a practice.” It has always been a very important source of guidance for the inhabitants of Arabia. Before the advent of Islam they followed the Sunnah of their tribal leaders or their ancestors. It was a sort of customary law for their society.
To Muslims “Sunnah” means Sunnah al-Nabvi: the preaching and practice of our Holy Prophet.
In fiqh, Sunnah is one of the steps in the gradation of mu’aamlaat (worldly matters) on the scale of five: farz or waajib, sunnah or mustahab, mubah, makrooh and haram.
In practice, Sunnah has come to be regarded as synonymous with Hadith literature. This is not only incorrect, it has proved to be highly misleading in the interpretation of Islam. True, Hadith is virtually the only source to initiate and guide us in matters of Ibaadah - rituals and worship; practically speaking, any form or practice of worship not supported by hadith is likely to be a bid’ah. The tables are turned when it comes to Mu’aamlaat - the mundane matters. Surely and definitely needed here also, hadith literature on the whole is probably responsible for the many flaws and distortions and exaggerations seen in the Spirit and Working of our Grand and Noble Deen.
Lastly our prayers are usually labelled as Fard, Sunnah and Nafl.
When it comes to the categorization of prayers, there is some confusion due to overlapping. Fundamentally there are only two grades or kinds of prayers:
The ‘fard’ or obligatory prescribed prayers.
The ‘nafl’ or non-obligatory or voluntary prayers.
‘Fard’ prayers earn a huge reward from Allah Subhanahoo; ignoring them amounts to a huge sin. The ‘nafl’ prayers are also rewarded by Allah Subhanahoo but there is no sin in foregoing them, Insha Allah. The ‘nafl’ prayers which the Messenger of Allah offered, automatically become ‘Sunnah’ for the believers.The types of Nawaafil that our Holy Prophet offered constantly unless he was forced to leave it under compulsion are labelled as Sunnah al Mu’akkadah -- the emphasised sunnah; the infrequent nawaafils of our Prophet are labelled as ghair al-mu’akkadah. Sunnah, therefore in this context refers to nafl prayers. They give Insha Allah much more reward than ordinary nawaafil but leaving them does not cause,Insha Allah any sin like leaving other nawaafils.
The ayah starts with “Wa mina al layli fata hajjad bihi” calling us “to be awake with it in a part of the night”; “bihi” means “with it” and the pronoun “it” reverts back to the Quran. “Being awake with the Quran” in effect means the making of Salah with full compliance of what it requires. This nightly prayer is called Tahajjud in the terminology of Shari’ah.. There is a common perception that you have to wake up after some sleep to perform it. This is not borne out by the wordings of the Quran which wants you to sacrifice your sleep either by interrupting it or postponing it. Imam Ibn Kathir reports Al-Hasan al-Basri as saying: “The prayer of Tahajjud holds good for every prayer that is said after al-'Isha’ And, (because of actual practice) it will be applied to that which is said after some sleep.” (Ibn Kathir). Mufti Mohammed Shafi states in his Ma’aariful Quran: “The outcome is that being after sleep is no condition in the real sense of the prayer of Tahajjud - and this condition is not present in the words of the Quran, as well. But, speaking generally, it has been the constant practice of the Holy Prophet and his noble Companions that they used to do their Tahajjud prayer after waking up in the later part of the night; therefore, this would be the better way of doing it.” There are eight raka’ah for this prayer, excluding the Witr. However there are reports to suggest that some times our Holy Prophet offered four or six raka’ahs.
The Tahajjud prayers were mandatory on Muslims in the beginning of the Meccan period as ordained in Surah Muzammil2 which was revealed in the early Meccan period, approximately in the first four year announcement of prophethood:
“O thou folded in garments! Arise [to pray] the night, except for a little; Half of it,- or a little less; Or a little more; and recite the Qur'an in slow, measured rhythmic tones.”
It is our beloved Prophet who is addressed here and he is the one who is ordered to say this prayers. However most of the Companions - Sahaabaa - because of their zeal and enthusiasm to follow in his footsteps used to offer this Tahajjud prayers. As the instructions are in the imperative mode, this is regarded as mandatory prayers. Mufti Mohammed Shafi quotes Imam Baghawi who says on the basis of ahaadith that the “night prayer” was compulsory for the Holy Prophet and the entire Muslim community till the five daily prayers were prescribed; the obligatory nature of Tahajjud was then abrogated. More about it follows.
According to the eminent scholar Maudoodi, “…..rise up for the night except for a little….” can have two meanings:
(1) Pass the night standing up in the Prayer and spend only a little of it in sleep; and
(2) there is no demand from you to pass the whole night in the Prayer, but have rest as well and spend a little part of the night in worship too. But, in view of the theme that follows, the first meaning seems to be more relevant, and the same is supported by Ad-Dahr in which it has been said: "Prostrate yourself before Him in the night and glorify Him during the long hours of night."
As stated earlier,this surah is an early Meccan Surah, probably in the first four years after the announcement of Prophethood. However, there is some controversy about the time of revelation of the last and long ayah of this surah which has a distinct message. Different narrative reports - riwaayaa’h - put it eight, twelve or eighteen months after the rest of the Surah. Some sources even suggest that it was revealed ten years later in Madina as this ayah refers to jihad and zakat which are exclusively Madinan activities. Scholar Maudoodi is in favour of this explanation.
This last ayah3 after deliberating in its initial portion on the excessive length of Tahajjud in the early Meccan period:
“ (O Prophet), your Lord knows that you sometimes stand up in Prayer nearly two-thirds of the night, and sometimes half or one-third of it, and so does a party of those with you….”
further down declares relaxation in the length of the Tahajjud prayers:
“……so He has shown mercy to you.So now recite as much of the Qur’an as you can….”
This repealed the obligation of staying up for a long time for Allah’s Messenger as well as for the entire Umma. Allah took back the obligatory nature of the night prayer. However, even though voluntary now it remained a laudable deed. There is no time or recitation constraint, anymore. One can perform the prayer according to his ability and the time available and recite the Quran to his comfort.
There are many traditions of Ahle Sunnah on the recommendation of extra prayers in Ramadan.4 It turns out to be a confusing story. There is no doubt that prayers is the best form of worship and there is no specific limit for recommended prayers in Islamic jurisprudence. But the Tarawih prayers stand out as the commonly accepted structured prayer for Ramadan. However, the word Tarawih was never mentioned by the Qur’an or the Prophet to describe these extra prayers during the evenings of the month of Ramadan. Tarawih is the plural of the word ‘tarweeha’, having the basic meaning, ‘to sit’. The sitting, for the sake of comfort and rest after the four units of recommended Ramadan prayers were referred to as Tarawih. Later, the four units of recommended prayers themselves were identified as Tarawih. Ultimately, the recommended prayers itself were called as Tarawih.
Some scholars maintain that Taraweeh is preponed Tahajjud (night prayer) shifted to post-Isha’ for the ease of believers. Prophet Muhammad said regarding the month of Ramadan: “Whoever establishes the night prayer (Qiyam al-Layl) in it out of sincere Faith and hope for reward from Allah, all of his previous sins will be forgiven.”[Sahih al-Bukhari, volume 3, book 32, number 226]. Some Islamic scholarly opinions have bundled Tahajjud, Taraweeh and Witr all of them into Qiyam al-Layl. However there is plenty of evidence against it.5
The Taraweeh prayers are ‘nafl’ prayers; they are not obligatory - fard. The majority of Sunni scholars regard Taraawi’h as Sunnah al-Mu'akkadah, because it was performed by the by our Holy Prophet very consistently. It therefore became the common practice of the Sahaabaa.6
Whether these prayers must be recited individually or in congregation has become a bone of contention, both for scholars and masses.The pertinent question is: has the Shari’ah law allowed for recommended prayers like ‘Naafela’ for example, to be recited in congregation like obligatory prayers and those which have been specifically mentioned by Islamic law?
Based on a narration of Bukhari,7 it seems that the first person to establish the Taraawi’h as a congregational prayer in the month of Ramadan is Umar b. Khattab. The question that needs answering is how on earth did the recitation of recommended prayers in congregation become a fundamental part of the Ahle Sunnat while it was never recited at the time of the Prophet. Since the Prophet never considered it as a fundamental of religion, on what basis did it become a fundamental part of the Ahle Sunnat after his demise? How does one who act on this innovation become superior and worthy of greater reward? Umar himself deemed it an innovation and and what is more important, he himself never prayed in congregation (i.e. he used to pray in the house). This practice was never observed in the era of Abu Bakr’s caliphate nor in the early period of Umar’s caliphate. Illustrious scholars of the Ahle Sunnat like Abu Yusuf, Maalik, Shafei considered this practice abominable. Umar gave his opinion for it based on its fondness and goodness and exhorted the people to practice it. Another point worth considering is how did the recitation of recommended prayers in congregation get the same footing as the recitation of obligatory prayers because there is no doubt about the performance of obligatory prayers in congregation. This question has led to a generous and lengthy discussion among scholars and jurists of Ahle Sunnah.8 It makes very interesting and confusing reading. I conclude from this that the preaching and practice of our Holy Prophet, - Sunnah - the pattern in the first six to seven years after his demise, the opinions of Imam Malik, Abu Yousuf and Imam Shaf’i and the fatwa of many early scholars and jurists of Islam demand that Taraawi’h should be prayed at home. However the dominant opinion of present day Sunni Islam scholarship recommends congregational offerings; this is also the popular practice. You are free to make your own conclusions after wading through the data presented.
If one needs a proof that Taraweeh is a Sunnah of our Prophet, here it is:
It is reported by Abdur Rahman Ibn Auf (R.A.) that Rasulullah (sallallahu alaihi wasallam) said: “Verily Allah Ta’ala made the fasting of Ramadan compulsory upon you and I Have made its standing (in Salaah) Sunnat for you. Hence whoever fasts the month of Ramadhaan and stands (in prayer) in Ramadhaan with faith and hoping for reward will emerge from his sins like the day his mother gave birth to him (Nasai pg.468 vol.4, Musnad Ahmad Hadith no.1660 vol.2 pg.306).
It is reported by Abdur Rahman Ibn Auf (R.A.) that Rasulullah (sallallahu alaihi wasallam) said: “Verily Allah Ta’ala made the fasting of Ramadan compulsory upon you and I Have made its standing (in Salaah) Sunnat for you. Hence whoever fasts the month of Ramadhaan and stands (in prayer) in Ramadhaan with faith and hoping for reward will emerge from his sins like the day his mother gave birth to him (Nasai pg.468 vol.4, Musnad Ahmad Hadith no.1660 vol.2 pg.306).
Allamah Kirmaani has attempted to suggest that Umer’s action was not a bid’ah9 but based on Sunnah. I am not impressed. You can decide for yourself.
Taraawi’h apart, what is the relative value of praying at home and in the mosque? Contrary to the general belief created by our Ulema,(who in past few centuries cannot and do not venture to see, think or live outside the mosque), praying at home is given tremendous importance in Islam. It is not widely recognised that praying at home has been strongly recommended by our beloved prophet because it avoids ostentation and is conducive to attaining real Khushoo’ and Khuzoo’ (concentration and meditation).10 I must also hasten to add that according to hadith, it is recommended that whenever and wherever two or more Muslims - men or women - are ready to pray they must do it together. “Congregational prayers are rewarded twenty times additional”, so goes a very commonly quoted hadith; this equally applies to those prayers offered at home; even spouses are encouraged to pray together.11
Since Hazrat Umer is the main character in any discussion on Taraweeh, the opinion of our Shi’ah brothers is not hard to imagine. However it is worth while to note the practice of 15% of the Ummah. Imam al-Baqir and Imam al-Sadiq were asked about the permissibility of praying optional prayers in congregation during the nights of Ramadan. They both narrated a tradition of the Prophet where he said: “Verily, the offering of nafila (recommended prayers) in congregation during the nights of Ramadan is an innovation; O people! do not say nafila prayers of Ramadan in congregation.... Without doubt, performing a minor act of worship which is according to the sunna is better than performing a major act of worship which is an innovation.”[al-Hurr al-`Amili, Wasa’il al-Shi`ah, volume 8, page 45]
This view of the Imams from the Prophet’s progeny is confirmed by a scholar well-known amongst the Ahl al-Sunnah who writes:
“The progeny of the Prophet (s) say that congregation in Tarawih is an innovation”.
[al-Shawkani, Nayl al-Awtar, volume 3, page 50]
“The progeny of the Prophet (s) say that congregation in Tarawih is an innovation”.
[al-Shawkani, Nayl al-Awtar, volume 3, page 50]
The Shi’ah always aspire to pray the night prayer – called the Tahajjud or Qiyam al-Layl or Salat al-Layl – in the last part of the nights of every month, particularly during Ramadan. They are also commended to offer additional nawafil prayers during the nights of Ramadan. However, they offer these optional prayers mostly in their homes and never in congregation. By doing so they abide by the Qur’an and the sunnah of Prophet Muhammad.
There is strong conflict among the Ahle Sunnat regarding the number of units of salat al-taraweeh.12 The reason for this is that a clear link regarding it from the Holy Prophet has not been found. Imaam Ibn Taymiyyah and Allaama Showkaani are of the opinion that a study of Ahadeeth regarding Taraweeh reveals that Rasulullah never specified the number of rakaahs for Taraweeh. The dominant Sunni scholarly opinion which is also most popular is twenty units reportedly based on the Sunnah of our Prophet, the practice of the four Pious Caliphs and the Sahaabaa, the opinion of the four Great Imams and the opinion of the foremost scholars of hadith and fiqh in the 1400 years of our history. The other important opinion suggesting eight rak’ah have been proposed in last century on the basis of a hadith from Bibi Ayesha. The reliability and acceptability of this has been hotly debated at length in the hadith literature.13 Most probably this hadith refers to Tahajjud prayers. Imam Malik had suggested 36 raka'ah for taraweeh to the people of Medina. Less known opinions are 23 units,16 units,13 units, 24 units, 34 units and some even state it as 14 units.
..and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
FOOTNOTES
(1)Surah 17/Ayah 78
(2)Surah73/Ayah
(3)Surah 73/Ayah 20
إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِنَ الَّذِينَ مَعَكَ
…………….فَتَابَ عَلَيْكُمْ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآَنُِ
(4) The traditions of Ahle Sunnat on the recommendation of extra prayers in Ramzan:
- Yahya b. Bukair has narrated from both Ibne Shahaab and Aqeel that Umme Salaam has informed me through Abu Hurairah: The Holy Prophet (s.a.w.a.) has instructed regarding the month of Ramazan: One who stands up for prayer with belief and sincerity, the God of the Worlds will forgive all his past sins.
2. A similar tradition has been narrated from Abu Huraira, from the Messenger of Allah (s.a.w.a.): God will forgive all the past sins of a person who establishes prayer with belief and sincerity in the month of Ramazan.
Ibne Shahaab says: The Holy Prophet (s.a.w.a.) passed away and things continued in this manner during the reign of Abu Bakr and the first part of Umar’s caliphate.
Shukani adds: It is narrated from Nauee that the establishment of prayers in Ramazan has been confirmed by Tarawih but the prayers were not limited to Tarawih. And the statement of Kirmani which says that the establishment of prayers in Ramazan is only through Tarawih is not rooted in fact.
3. According to Bukhari, there is a narration from Ayesha:
Yahya b. Bukair narrated from Aqeel, from b. Shahaab, from Urwaah: I was informed by Ayesha that the Holy Prophet (s.a.w.a.) went to the mosque in the middle of the night and some people performed prayers with him. This spread among the people due to which a crowd gathered and everybody performed prayers with him. In the morning, word about this spread among the people. People prayed along with the Prophet (s.a.w.a.) for three nights. But on the fourth night there was no space for the performance of the night prayers due to the crowd till it became time for the morning prayers in the mosque. The Prophet (s.a.w.a.) announced after the morning prayers after reciting the witness: I am not apprehensive for the lack of space but fear that this prayer may be made obligatory upon you and that you are unable to perform it. The Holy Prophet (s.a.w.a.) departed from this world and the system continued in the same manner. (Bukhari vol.1, pg.152).
Shukani says: Nauee has indicated: The fact gathered from this tradition is that recommended prayers can be prayed in congregation but my opinion is that it should be recited individually. Albeit, with the exception of special prayers like the Prayer of Eid, Eclipse, Rain and Tarawih according to most jurists.
Criticism of the above mentioned hadith:
(a) The stated narration does not highlight the fact that the prayer performed by the Prophet (s.a.w.a.) was Tarawih. Nor has it been clarified that the prayer had been established in the Ramazan month. So, it cannot be a proof to prove the legality of Tarawih.
(b) The jurists of Ahle Sunnat hesitate using this narration in proving the legality of the recommended prayers in congregation and excepting special occasions like Eid and prayers for rain, give preference to individual recitation (which will soon be proved through the writing of Shukani).
(c) The chain of narration of the tradition is open to debate, since Yahya b. Bukair, who is Yahya b. Abdullah b. Bukair is considered untrustworthy by some scholars. Nesaaee says: He is untrustworthy. And reiterates at another place: He is not reliable. Ibne Hakim says: His narration is found in books but cannot be used as reasoning.
(d)Ismail states that Ayesha was asked: How would the Prophet (s.a.w.a.) pray during Ramazan? She replied: He would increase his prayers only by eleven units. The first four units of such beauty that it is indescribable. The next four units of such deliberation and poise as is unimaginable. And then he would recite three units. I asked : O Messenger of Allah (s.a.w.a.) do you sleep before the single-unit (witr) prayer? He replied: Ayesha! My eyes rest but my heart is awake.
(5)Differences between tahajjud and taraweeh
1.Tahajjud was ordained by means of express quranic verse: “Stand up at night except a little.” Taraweeh being a sunnah was established through the hadith of Rasulullah (sallallahu alaihi wasallam). Rasulullah (sallallahu alaihi wasallam) said: “I have made its standing sunnat upon for you.”
2. Everyone agrees that the number of rakaats of tahajjud have been transmitted by Rasulullah (sallallahu alaihi wasallam), the maximum being 13 including witr and the and the minimum being 7 including witr. However no specific number has been transmitted from Rasulullah (sallallahu alaihi wasallam) regarding taraweeh as clearly stated by Allamah ibne Taymiah. Therefore the Aimma-e-Mujtahideen differ in the number. Some say 20 and some say 36, even more.
3. Tahajjud was ordained in Makkah whilst Taraweeh was prescribed in Madina.
4. It is mentioned in the realiable books of the Hambali mazhab Muqna: “Taraweeh is 20 rakaats which a person performs in ramadhaan in jamaat. He will read witr after it in jamaat. However if he reads tahajjud then he will make witr after it.”
From the above we learn that taraweeh and tahajjud are separate salaahs.
5. Tahajjud is generally performed after sleeping while taraweeh is performed after Esha.
2. Everyone agrees that the number of rakaats of tahajjud have been transmitted by Rasulullah (sallallahu alaihi wasallam), the maximum being 13 including witr and the and the minimum being 7 including witr. However no specific number has been transmitted from Rasulullah (sallallahu alaihi wasallam) regarding taraweeh as clearly stated by Allamah ibne Taymiah. Therefore the Aimma-e-Mujtahideen differ in the number. Some say 20 and some say 36, even more.
3. Tahajjud was ordained in Makkah whilst Taraweeh was prescribed in Madina.
4. It is mentioned in the realiable books of the Hambali mazhab Muqna: “Taraweeh is 20 rakaats which a person performs in ramadhaan in jamaat. He will read witr after it in jamaat. However if he reads tahajjud then he will make witr after it.”
From the above we learn that taraweeh and tahajjud are separate salaahs.
5. Tahajjud is generally performed after sleeping while taraweeh is performed after Esha.
(6) How Did Salat Al-Taraweeh Begin?
Once, in the holy month of Ramadan, the Prophet (PBUH) came out of his home and led Salat Al-Taraweeh. The Sahabah (R A) who were present at the time, prayed behind him in congregation. The second and the third nights, a larger number of Sahabah (R A) came and performed Salat Al-Taraweeh behind the Prophet (PBUH). On the fourth night, an even larger number of Sahabah (R A) showed up in the Masjid expecting to pray this new salat behind the Prophet (PBUH). But, he did not come out to lead Salat Al-Taraweeh that night. The Sahabah (R A) waited all night. When the Prophet (PBUH) finally emerged for the Fajr prayer he told them:
“I knew you were waiting for me, but I did not come out to lead Salat Al-Taraweeh last night because I was afraid it might become an obligation (Fard) on the Ummah which they might find difficult to fulfill.” (Bukhari, h872; Muslim, h1271; Abu Dawood, h1166)
In other words, if it were made obligatory like the rest of the five daily prayers, we would have to perform it even if we were traveling or ill. Since, then, Sahabah started to perform Salat Al-Taraweeh in small congregations in the Masjid or in their homes.
(7) It has been narrated from Ibne Shahaab, from Urwah b. Zubair, from Abdur Rahman b. Abdul Qaari: We went to the mosque with Umar b. Khattab in a night of the Ramazan month. People were busy with their individual prayers. Some were involved in prayers with their tribesmen. On witnessing this, Umar b. Khattab said: It would be better if I collect them under one congregational leader. Then he chose Ubayy b. Kaab for their leadership. The next night we went to the mosque and witnessed that the people were reciting prayer in congregation. Umar remarked: نع… البدعة هذه ‘This is an admirable innovation.’ However if these people perform the prayer after awakening from sleep, it would be better than performing it in the early part of the night.
( 8) Opinion of scholars of Ahl-e-Sunnah
1. Qastalaani comments: Umar has called this prayer as innovation. This is because the Prophet (s.a.w.a.) has not ordered its performance in congregation. It was not performed in the first part of night in the caliphate of Abu Bakr. It was not recited every night. Also, the prayers performed in the time of the Prophet (s.a.w.a.) did not have the same number of units.
2. Ibne Qaddamah says: Tarawih has been related to Umar since he ordered its performance in congregation to Ubayy b. Kaab and he did accordingly.
3. Al-Aini opines: Umar called it an innovation because the Prophet has not called it Sunnat. It was also not acted upon in the caliphate of Abu Bakr. He continues: There are two types of innovation. If it is according to the action liked by Islamic law, then it is good innovation. If it is disliked by religious law, then it is a disliked innovation. We will shortly conclude that we find only one kind of innovation and it is nothing except sin and prohibition.
4. Qalqashqandi adds: Among the original actions of Umar is the establishment of Tarawih with a congregational leader for the first time in the Ramazan month. This was done in the 14th Hijri.
Al-Baasi, Suyuti, Sakhtewari and others have also written: The first person to establish the sunnat of Tarawih was Umar b. Khattab. They have also clarified that the order of performing recommended prayers of Ramazan month was an innovation from the innovations of Umar.
Ibne Saad, Tabari and Ibne Athir comment: This is the event of 14th Hijri that one leader was appointed for the men and another for the women.
Al-Baasi, b. al-Teen, b. Abd al-Barr, Kahlaani and Zarqaani have also mentioned this topic and Kahlaani observes the statement of Umar (this is an admirable innovation) saying: If something is an innovation then it can never be liked or be good. It will always convey the meaning of deviation.
The opinions of the Ahle Sunnat jurists:
Abdul Razzaaq from Ibne Umar: The recommended prayers of Ramazan month should not be recited in congregation.He also narrates from Mujahid that a man approached Ibne Umar and said “I recite the recommended prayers of Ramazan in congregation”. Ibne Umar asked “Do you pray with the recitation”? Man replied in the affirmative. Ibne Umar said “Then you are silent just like a donkey. Get out of here and recite the prayers in solitude at home (instead of in congregation).
Sarakhsi narrates from Shafei: “There is no harm in reciting any prayers in congregation as Maalik has said and he considers it preferable. But I (Sarakhsi) consider this abominable (with regards to recommended prayers). Sarakhsi continues “Shafei has compared the obligatory prayers with recommended prayers while I consider them distinctly. In recommended prayers it is preferable to be discreet in its recitation and make it free from ostentation, while in obligatory prayers it is preferable to perform it openly and this is a characteristic of the congregation. In the second part of his book he records that Tahawi has narrated from Moalla, Abu Yusuf and Maalik that these people were of the opinion that to the extent possible the recommended prayers should be recited in the house. Shafei says: Tarawih should be recited in solitude so as not to make it ostentatious.
However, Esa b. Abaaq, Boka b. Qutaybah, Mazfi and Ahmed b. Ulwaan consider the congregational recitation preferable. This view is in line with the majority of the Ahle Sunnat scholars.
Musali, Baghawi, Qastalaani and other jurists have given their diverse opinions on this topic. Qastalaani has quoted several jurists in this regard and has concluded that recitation of recommended prayers in solitude is preferable. To support his contention he advances the example of the Prophet who recited the recommended prayers in his house. He also mentions Umar’s confession in this regard. He further mentions that Abu Yusuf, Maalik and Shafei scholars have concluded likewise. He then quotes Zohri who said that it was customary for the Prophet to recite the recommended prayers in the house. This continued till Umar’s caliphate who appointed Ubayy b. Kaab as the leader of the congregation and this became the new custom.
On the same lines, Shukaani has quoted Maalik, Abu Yusuf and Shafei scholars to conclude that recommended prayers are best performed in solitude. In this regard he narrates from the Prophet:
افضل ال…رء فى بيته الا ال…كتوبة
‘The best of men is he who performs all his prayers save the obligatory ones in the house.’
Then Shukaani records that there is consensus regarding this tradition. Moreover, the Ahle Bait (a.s.) of the Prophet (s.a.w.a.) have also declared that reciting the recommended prayers in congregation is innovation.
The question that needs answering is how on earth did the recitation of recommended prayers in congregation become a fundamental part of the Ahle Sunnat while it was never recited at the time of the Prophet (s.a.w.a.). Umar himself deemed it an innovation and more importantly himself never prayed in congregation (i.e. he used to pray in the house). This practice was never observed in the era of Abu Bakr’s caliphate nor in the early period of Umar’s caliphate. Illustrious scholars of the Ahle Sunnat like Abu Yusuf, Maalik, Shafei considered this practice abominable. Does Sarakhsi consider all these scholars outside the domain of the Ahle Sunnat because they have rejected a fundamental of the Ahle Sunnat i.e. recitation of Tarawih in congregation.
Since the Prophet (s.a.w.a.) never considered it as a fundamental of religion, on what basis did it become a fundamental part of the Ahle Sunnat after his demise? How does one who act on this innovation become superior and worthy of greater reward? Is this not an example of a perverse innovation in religion?
Another point worth considering is how did the recitation of recommended prayers in congregation get the same footing as the recitation of obligatory prayers because there is no doubt about the performance of obligatory prayers in congregation. At the most one can say the Tarawih prayers in congregation was the view of one individual who commented on it without any endorsement from the Sunnat. The Second Caliph only implied that if there was a leader to direct the congregation it would better. There is no other proof to consider the recommended prayer in congregation as preferable like obligatory prayers.
The Shiite viewpoint on the recommended prayers are backed by both Ijma (consensus) and Ehteyaat (precaution). This is because one who recites the recommended prayers in the privacy of his house is neither a sinner nor an innovator according to the consensus. However, one who recites the recommended prayers in congregation carries the burden of both sin and innovation.
Sayyid Murtaza (r.a.) continues ” Umar himself acknowledged it to be in contravention of the Sunnat and therefore an innovation. The Ahle Sunnat scholars have themselves recorded the warning of the Prophet (s.a.w.a.)
كُلُ’ بِد’عَةٍ ضَلاَلَةٌ وَ كُلُ’ ضَلَالَةٍ فِى’ النَ’ارِ-
‘Every innovation is deviation and every deviation will be in the Fire.’
(9) Why did Umar (R.A.) call this method of performing Taraweeh bid’ah (innovation)?
Allamah Kirmaani (R.A.) in his commentary on Bukhari vol.9 pg.154 explains the word bid’ah as “everything which is done without any prior example and it is of 5 types:
Waajib - compulsory
Mandoob - desirable
Muharramah - prohibiited
Makruhah - detested
Mubahah - permissible
Mandoob - desirable
Muharramah - prohibiited
Makruhah - detested
Mubahah - permissible
Umar (R.A.) after introducing the taraweeh behind one Imaam, termed it as bid’ah, because that was not the standard practice in the era of Rasulullah (sallallahu alaihi wasallam) and Umar (R.A.). However the sinful writer of these words would like to point out that Rasulullah did in fact perform the taraweeh salaah in Jama’ah, but only curtailed this practice due to the fear that it might be made compulsory (fard) on the Ummah and this would put them into difficulty. In the era of Umar (R.A.) this fear remained no more, therefore following the original practice of Rasulullah (sallallahu alaihi wasallam), Umar (R.A.) re-introduced taraweeh salaah in Jama’ah behind one Imaam. Hence this act of Hazrath Umar (R.A.) is based on the Sunnah of Rasulullah (sallallahu alaihi wasallam).
(10) Offering the optional prayers individually inside the home and away from congregation in mosque is highly recommended by the Prophet (s) as it brings more blessings for the home and family and helps in the Islamic upbringing of children.
The Prophet (s) said: “O people! Perform your prayers at your homes, for the best prayer of a person is what he performs at his home, except the compulsory (congregational) prayer."[Sahih al-Bukhari, volume 9, book 92, number 393] [al-Nasa’i, Sunan, volume 3, p. 161, p. 198]
Once Abdullah bin Mas’ud asked the Prophet (s): “Which is better; to pray in my house or in the mosque?” The Prophet (s) replied: “Do you not see how near to the mosque my house is? To pray in my house is more beloved to me than to pray in the mosque except for the obligatory prayers.” [Ibn Majah, Sunan, volume 1, page 439, number 1378]
Narrated Zayd bin Thabit: Allah's Apostle (s) made a small room (with a palm leaf mat). He (s) came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but the Prophet (s) delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of anger, saying, “You are still insisting (on your deed) that I fear this prayer might become obligatory on you. So, O you people! offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer.” [Sahih al-Bukhari, volume 8, book 73, number 134]
Fiqh-us Sunnah Volume 002, Fiqh 2.001,Section 11:
Offering Supererogatory Prayers in One's House: Ahmad and Muslim relate from Jabir that the Messenger of Allah said: "If one of you offers his prayers in the Mosque then he should make a portion of his prayers in his house, as Allah has made his prayers in his house a means of betterment (for him)."
Ahmad records from 'Umar that the Messenger of Allah said: "The nawafil salah of a man in his house are a light; whoever wishes should lighten up his house."
'Abdullah ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "Make some of your prayers in your houses and do not turn your houses into graves." This statement is related by Ahmad and Abu Dawud. Abu Dawud records from Zaid ibn Thabit on sound authority that the Messenger of Allah said: "A person's salah in his house is better than his salah in my mosque, except for the fard salah."
These hadith prove that it is preferred to say one's nawafil prayers in one' s house since prayers in one ' s house are better than those that he performs in the mosque. An-Nawawi says: "The Prophet sallallahu alehi wasallam encouraged one to offer nawafl in one's house because then the prayers are more private and will have less of a chance of being done for show and will be free from defects that vitiate good deeds. Furthermore, this will be a blessing for the house as mercy and angels will descend on it while Satan flees from it."
(11)
Fiqh-us Sunnah, Volume 002, Section 26, Fiqh 2.058
'Aishah used to lead the women in salah and stand with the women in the middle of the first row. Umm Salamah would also do so. The Prophet sallallahu alehi wasallam appointed Waraqah to go and make the azhan for her while he instructed her to lead the women of her household in the obligatory prayers.
Fiqh-us Sunnah, Volume 002,Section 26, Fiqh 2.062B
It is preferred for one person to stand to the right of the imam and for a "group of two (or more)" to stand behind the imam.(suggesting that even two persons should pray in jam’ah)
If a woman is present with the group, then she is to stand in a row by herself behind the men and she is not to join them in their rows. If she did not stand in a separate row, her salah will still be valid according to the opinion of majority. Anas said: "An orphan and I prayed behind the Messenger of Allah in our house and my mother prayed behind us." In another version it is stated: "He put me and the orphan in a row behind him and the woman behind us." This is related by al-Bukhari and Muslim.
Ubayy ibn Ka'b reported that the Prophet sallallahu alehi wasallam said: "The salah of a man with another man is purer than the salah of a man by himself. [In the same way,] his salah with two men is purer than his salah with only one man, and what is more, it is most dear to Allah." This is related by Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah and Ibn Hibban. Ibn as-Sakin, al-'Uqaily and al-Hakim classify it as sahih.
Fiqh-us Sunnah, Volume 002, Section 26, Fiqh 2.053
One person with the imam would constitute a congregation even if the other person is a child or a woman.
Ibn 'Abbas says: "I stayed with my Aunt Maimunah and the Prophet sallallahu alehi wasallam got up to pray during the night. I got up to pray with him and stood on his left and the Prophet took me by my hand and put me on his right side."
Sa'id and Abu Hurairah both report that the Prophet sallallahu alehi wasallam said: "Whoever gets up during the night and wakes up his spouse and they pray two rak'at together, they both will be recorded among those (men and women) who remember Allah much."
Fiqh-us Sunnah, Volume 002, Fiqh 2.058A Section 26.
Abu Ya' la and at-Tabarani, in al-Ausat, record, with a hasan chain, that Ubayy ibn Ka'b came to the Messenger of Allah and said: "O Messenger of Allah, I did something last night." The Prophet asked: "What was that?" He said: "The women in my house said, 'You recite and we do not recite so lead us in salah. 'So I prayed eight rak'at and witr (with them)." The Prophet remained silent, and Ka'b said: "We took his silence as a sign of his approval."
(12)
How Many Raka’at Did The Prophet (PBUH) Perform on The Three Nights he prayed in the mosque?
The great muhaddith, Hafiz Ibn Hajar (Rahmatullah ‘Alay), who is well-known for his interpretation of Sahih Al-Bukhari has reported in his book Al-Talkhees Al-Habeer on the authority of ‘Aisha (Radhiallahu anhaa) that the Prophet (PBUH) performed twenty raka’at Taraweeh on those three nights (Al-Talkhees Al-Habeer, h540).
Imam Ibn Habban (Rahmatullah ‘Alay), on the other hand, has reported a hadith in which it is asserted that the Prophet (PBUH) performed eight raka’at of Taraweeh on those three nights. However, this hadith is extremely weak because one of the people in the chain of narrators is a person named Isa Ibn Jaariyah. Imam Nasa`i (Rahmatullah ‘Alay) and Imam Abu Dawood (Rahmatullah ‘Alay) have strongly questioned the authenticity of this narrator. Consequently, both of these Imams of hadith concluded that ahadith narrated by Isa Ibn Jaariyah must never be accepted.
Nonetheless, keep in mind that the above two ahadith narrated by ‘Aisha (Radiallahu anhaa) and Ibn Jaariyah are related only to those three particular nights.
How Many Raka’at Did The Prophet (PBUH) Perform for Salat Al-Taraweeh in the Remainder of the Nights?
Ibn Abbas (R A) narrated that the Prophet (PBUH) used to pray twenty raka’at followed by Witr in the month of Ramadan (Musannaf Ibn Abi Shaibah, v2, p394; Muntakhab Musnad ‘Abd bin Humaid, h653; Al-Mua’jam Al-Ausat, h802).
Ibn Abbas (R A) narrated that the Prophet (PBUH) used to pray twenty raka’at by himself followed by Witr (every night) in the month of Ramadan. (Sunan Al-Baihaqi, h12102)
These ahadith very clearly prove that even though the Prophet (PBUH) did not continue to perform Salat Al-Taraweeh with the congregation because of the fear that it might become Fard on the Ummah, he regularly performed twenty raka’at of Salat Al-Taraweeh every night during the month of Ramadan. Sahabah also followed this practice in small congregations until the reign of ‘Umar.
Consensus (Ijma’) of Sahabah (R A) on Twenty Raka’at
During his reign, Umar once went to the masjid in the month of Ramadan and noticed that people were performing Salat (Al-Taraweeh) in small congregations. He said to the Sahabah , “Now that we do not have the fear that Salat Al-Taraweeh will become Fard on us, we can start performing it in congregation.” He then asked Ubaiy Ibn Ka’ab to lead Salat Al-Taraweeh - twenty raka’at followed by three raka’at Witr (Sahih Bukhari).
Sahabah (R A) welcomed ‘Umar’s direction and none of them objected to this move. From then on they used to perform twenty-three raka’at Salat Al-Taraweeh; including the Witr every night in congregation during the month of Ramadan. All of the Sahabah including ‘Uthman, ‘Ali, and even Ummahatul Mu’mineen ‘Aisha (Radiallahu anhaa), Umm Salmah (Raadhiallahu anhaa), and Safiyyah (Radhiallahu anhaa) agreed with ‘Umar. All of them used to perform these twenty three raka’at every night during the month of Ramadan in the masjid of the Prophet (PBUH). This clearly proves that indeed this is the sunnah of the Prophet (PBUH); otherwise, Sahabah would have never agreed to it.
As for Salat Al-Taraweeh, we know now for sure that three of the four Khulafa Al-Rashideen – ‘Umar, ‘Uthman, and ‘Ali performed twenty raka’at with the congregation in the masjid of the Prophet (PBUH) and in the presence of all of the other Sahabah. We, therefore, no longer need any other proof in the matter.
Consensus of the Four Great Imams of Fiqh
This is the reason that all four Imams; Imam Abu Hanifah, Imam Shaf‘i, Imam Malik, and Imam Ahmed bin Hanbal have asserted that Salat Al-Taraweeh consists of twenty raka’at. In fact, Imam Malik insisted on thirty-six raka’at. He suggested to the people of Madinah to pray four extra raka’at individually during each Tarweeha (i.e. during the rest period between each of the four raka’at) to make up for the Tawaaf that people of Makkah used to perform during this rest periods. (Al-‘Urf Al-Shadhi, v1, p229)
It is also reported in Tirmidhi, one of the six most authentic books of hadith, that Imam Shaf‘i had always seen people in Makkah performing twenty raka’at in Salat Al-Taraweeh. From the time of ‘Umar to this day, people have always prayed twenty raka’at in Taraweeh both in the Haram of Makkah and Madinah.
Then where does the misunderstanding come from?
The confusion about the number of raka’at in the Salat Al-Traweeh resulted from misunderstanding a hadith reported in Bukhari. The hadith reads as follows:
Abu Salamah bin Abdul Rahman (R A) says, “That he asked ‘Aisha (Radiallahu anhaa) how was the prayer of the Prophet (PBUH) during Ramadan?” ‘Aisha (Radiallahu anhaa) replied, “The Prophet (PBUH) never performed more than eleven raka’at, whether in the month of Ramadan or any other time of the year. First, he used to perform four raka’at and don’t ask me how long and beautiful they used to be. Then he performed another four raka’at and don’t ask me how very long and very beautiful they were. Then he would perform three raka’at (Salat Al-Witr)” (Bukhari, 3/230, English edn)
Some people have erroneously interpreted Salat Al-Lail as Salat Al-Taraweeh and thus wrongfully concluded that the Prophet (PBUH) prayed only eight raka’at in Salat Al-Taraweeh. A correct understanding of this hadith should clear up all confusion and controversy about this issue.
Most probable Conclusion
From looking at the hadith, the practice of Sahaba, Tabieen, and the consensus of the four great Imams, it should now be very clear that:
It is the Sunnah of the Prophet (PBUH) to perform twenty raka’at Salah Al-Taraweeh.
Sahabah (R A) followed this practice throughout their lives in Masjid Al-Nabawi.
None of the Sahabah including ‘Aisha (Radiallahu anhaa) opposed ‘Umar (R A) in the establishment of twenty raka’at of Salat Al-Taraweeh in congregation.
The hadith in Bukhari narrated by ‘Aisha (Radiallahu anhaa) is about Salat al-Tahajjud and not Salat Al-Taraweeh.
All four Imams have declared that Salat Al-Taraweeh consists of twenty raka’at.
Throughout the history, in the Haram of Makkah and Madinah, Taraweeh has never been performed less than twenty raka’at.
All of the great scholars used to perform twenty raka’at for Salat Al-Taraweeh. The hadith narrated by ‘Aisha (Radiallahu anhaa) has never been applied to Salat Al-Taraweeh by any of the great scholars in the history of Islam.
Never in the history of Islam for 1400 years was there a disagreement among scholars about the number of raka’at in Salat Al-Taraweeh.
The assertion about the eight raka’at has begun by some in the last one hundred years only
(13) Criticism of Ayesha hadith; to me it makes a very long, confusing and polemical story:
First, it should be said that the hadith reported from Aisha (Allah be pleased with her) about 11 raka'ahs is not at all to do with taraawi’h, according to the majority of scholars, but in fact concerns the number of raka'ahs of tahajjud prayer! The hadith in question is as follows:-
Narrated Abu Salama ibn Abdur Rahman that he asked Aisha (Allah be pleased with her), "How was the prayer of Allah's Apostle (Peace be upon him) in Ramadan?" She replied, "He did not pray more than eleven raka'ah in Ramadan or in any other month. He used to pray four raka'ah - let alone their beauty and length - and then he would pray four - let alone their beauty and length - and then he would pray three raka'ah(witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the witr?' He replied, 'O Aisha, My eyes sleep but my heart does not sleep.'" (Bukhari, 3/230, English edn)
According to the author of "Fatawa Rahimiyyah", Mufti Abdur Rahim Lajpuri (vol. 1, pg. 275) wrotein his defence of 20 raka'ahs of taraweeh:
"The commentator of al-Sahih al-Bukhari and the erudite traditionist, Shaykh Shamsud-Din al-Kermani (d. 786 AH; Rahimahullah) said: 'In the hadith (above), the tahajjud prayer is meant. Abu Salama's question and Hadrat Aisha's answer concerned the tahajjud.' He adds further: 'If the tahajjud prayer is not meant, then this tradition will be at variance with the tradition that states that the Holy Prophet (Peace be upon him) led twenty rak'ahs each for two nights, and in the case of such clash the tradition of twenty rak'ahs which is affirmative (muthbit) shall have precedence because according to the principles of hadith, the affirmative takes precedence over the negative (naaf)" (vide: Al-Kawakib ud-Durari Sharh Sahih al-Bukhari, vol. 9, pg 155-156). I say, does this not mean that people who perform 8 rak'ahs of taraweeh, should pray 20 rak'ahs instead? Since according to the principles of hhadith (as affirmed by al-Albani), "The affirmative takes precedence over the negative in certain cases."
A great fact that should also be noted by the reader is that the Imams of hadith have placed the hadith from Aisha (Allah be pleased with her) under the section of tahajjud prayers, which indicates their belief that the hadith applies to tahajjud only. The Imam al-Muhaddithin al-Bukhari (Rahimahullah) has placed the hadith from Aisha under at least two sections of his Sahih, first under the section of 21: The tahajjud Prayer at Night (see Sahih al-Bukhari, vol. 2, chapter 15, no. 248, English ed'n) and then under the section of 32: The Book of taraweeh Prayers (see Sahih al-Bukhari, 3/230, pg. 128 English ed'n). This means that Imam Bukhari believed that the prayer mentioned by Aisha was that of tahajjud only, and since the tahajjud prayer is performed also in Ramadan, then Imam Bukhari also quoted the same hadith under 'The book of taraweeh prayers', but Allah knows best. Imam Muslim (Rahimahullah) has also placed the hadith from Aisha under the tahajjud prayer section (see Sahih Muslim 1/1607, pg. 356, English ed'n). Also Imam Malik (Rahimahullah) has placed Aisha's hadith under the Book of tahajjud (see Al-Muwatta, Book 7, section 7.2, no. 9, pg. 5, English ed'n). The Imam Abu Dawood (Rahimahullah) has also placed the same hadith under the chapter 'On the number of rak'ahs of the prayer at night (tahajjud)' (see Abu Dawood 1/1336, pg. 351, English version). Even Imam's Tirmidhi and Nisai (Allah's mercy be upon them) placed Aisha's hadith under the tahajjud section (see Tirmidhi, vol. 1, pg. 58 and Nisai, vol. 1, pg. 154). Even one of the most prominent Imams of the 'Salafiyya', Ibn Qayyim al-Jawziyya placed the aforementioned hadith in the section of tahajjud prayers in his book Zaad al Ma'ad (vol. 1, pg. 86)! Hence, supposing it may have been mentioned otherwise in some book, it cannot be made thereby a categorical argument. 'When uncertainty creeps in, the argument is falsified.
Moreover, Hafiz al-hadith Imam Qurtubi's (d. 671/1273; Rahimahullah) statement regarding this hadith (of Aisha) should not be overlooked that, 'many a man of knowledge considers the aforesaid hadith mudtarib (i.e. confounded).'" (vide: Imam Ayni in his Sharh Sahih al-Bukhari, vol. 2, pg. 187).
Al-Albani has said that if anyone performs more than 11 rak'ahs of taraweeh, then he or she is basically committing a Bid'ah (a very bad innovation)! We seek refuge in Allah from such a disgusting statement! Since this tantamountally means that the foremost Imams of the saved sect (al-Firqat an-Najiyyah) of Ahl-al-Sunnah wa'l Jama'ah have been committing a gross innovation (Allah forbid). Al-Albani seems to be implying that the venerable Companions (may Allah be pleased with them and increase their rank), the four great Mujtahid Imams (Allah's mercy be upon them), as well as the foremost scholars of hadith and Fiqh of the last 1400 years have 'innovated' the practise of 20 rak'ahs of taraweeh, if considered in the light of penetrative elaboration, implicitly and covertly! What alternative conclusion can one derive, if the "Albani Madhhab" says, "As regards any addition (to 11 rak'ahs) - then this is disapproved of and declared as a bid'ah by 'Shaykh' al-Albani?"
I ask you, are the so called "Salafiyya" in the true path of the original and true Salaf-as-Salihin (the pious predecessors of the first three generations of Islam), when they have declared the practise of 20 rak'ahs to be a bid'ah, even though the Salaf have been reported to have practised 20 rak'ahs?
Although some scholars have declared this hadith to be Daeef on its own, it does not mean that it should be whole heartedly rejected; since Daeef does not mean Maudu (fabricated). The hadith related from Ibn Abbas (Allah be pleased with him) is supported by many other narrations coming from great Companions like Uthman, Ali, Ibn Masood...(Allah be pleased with them all), as well as their successors (Tabi'in). Besides, some of the scholars of hadith have even declared some weak Ahadith to be Sahih, if it has a firm basis. It was stated in the book "Criticism of hadith among Muslims with reference to Sunan Ibn Maja," (pg. 131, by one of the leading "Salafi" Shaykhs in Britain, Suhaib Hasan): "Shafi'i also recognises 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, pg. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic hadith: 'It is being practised by the people of learning (Ahl al-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)."
As stated above, the great research scholar (Muhaqqiq) Hafiz Kamal ibn al-Humam (d. 861/1457; Rahimahullah) had actually said: "One of the factors from which the authenticity of a hadith is known is that the learned (Ulama) may conform to it, which is a proof of its being sound (vide: Fath al-Qadir, vol. 3, pg. 349).
So please ask yourselves: "Who are the 'Salafiyya'; are they the people who conform to the way of the Holy Prophet (Peace be upon him), his Companions (may Allah be pleased with them all), and their successors (this includes the four Mujtahid Imams, Allah's mercy be upon them) consensus on 20 rak'ahs, or is it the likes of al-Albani and his followers?"
