Taraweeh: 8 Units or 20 Units? (Might SURPRISE YOU) For about twelve hundred and fifty years, until the 20th century, there was little controversy surrounding the issue of how many rakats are to be performed for tarawih. There was a general consensus among Muslim scholars that tarawih is no less than twenty rakats, and some scholars were even of the opinion that it was more than twenty rakats. Until recently, there was also no mention of any masjid in which less than twenty rakats were performed or of any scholar holding such a view. It has only been in the last hundred years that some people have begun insisting that the tarawih prayer consists of only eight rakats. The practice of the Companions, Followers, and other scholars who preceeded them has always been of performing twenty rakats. A consensus was reached among the Companions at the time of the Leader of the Faithful Umar Ibn al-Khattab (RA) that tarawih was twenty rakats. He had appointed Ubay ibn Ka’b (RA) to lead the people in twenty rakats, as is understood from authentic reports. He was not met with any refutation or argument concerning this agreement; neither from the Companions who had performed tarawih with the Messenger SAWS, nor from any of the wives of the Messenger SAWS. If it had been a practice he had innovated himself, it would have most certainly been rejected and refuted by the Companions and household of the Messenger SAWS. OPINIONS OF THE SCHOLARS Imam Abu Hanifa, Imam Shafi, and Imam Ahmad are unanimous that twenty rakats are to be performed for tarawih during Ramadan. There are different opinions recorded from Imam Malik: one states twenty rakats; another is of thirty-six rakats, about which Imam Malik said, “this is our former opinion;” and a third view is of thirty-eight rakats. There is also an opinion which states forty-one rakats (Bidayat al-Mujtahid 1: 210). ‘Allama ‘Ayni has mentioned the second view of thirty-six rakats to be Imam Malik’s more popular opinion. What becomes clear at this point is that one of the four prominent Imams held a view of tarawih being less than twenty rakats. Twenty is the minimum number mentioned, and the reason for Imam Malik’s view of thirty six rakats is that it was the practice of the people of Makka to perform tawaf of the Kaba after every four rakats of tarawih. During the pause between each four rakats of tarawih, the people of Medina would observe an extra four rakats of prayer in place of the tawaf (see al-Mughni 2: 167). Therefore, since tarawih was performed as twenty rakats, consisting of five sets of four rakats (each set called a ‘tarawiha’), the people of Medina would perform an extra four rakats after every tarwiha , bringing the total number of extra rakats to sixteen. Sixteen extra rakats plus the twenty rakats of tarawih make thirty-six rakats. Hence, the actual number of rakats of tarawih was twenty even according to Imam Malik. TARAWIH DURING THE FIRST GENERATIONS: Nafi’, a prominent tabi’I states, “I never found any one performing less than thirty-nine rakats (three of which were witr).” Nafi’ remained in Madina for most of his life and passed away in 117 A.H. (Fath al-Bari 4:254 U). At that time, the number of rakats observed for tarawih in Madina were thirty six. Thereafter, Imam Shafi states, “I observed the people performing thirty-nine rakats in Madina, and twenty three rakats in Makka.” Imam Shafi was born in 150 A.H. and passed away in 204 A.H. Hence, this report accounts for the second century of Islam. Furthermore, Ibn ‘Abd al-Barr states, “Twenty rakats was the opinion followed by the majority of scholars, including those of Kufa, Imam Shafi, and most other jurists.” This specifies that, throughout the earlier period of Islam, the minimum number of rakats performed in tarawih was twenty. Sufyan al-Thawri (died 161 A.H.) and Imam Abu Hanifa (died 150 A.H.) of Kufa both held opinions of twenty rakats. Imam Ahmad ibn Hanbal of Baghdad (died 235 A.H.) held the same opinion as did Dawud al-Zahiri (died 270 A.H.). ‘Abdullah ibn al-Mubarak (died 181 A.H.), one of the prominent scholars of Khurasan, also held the view of twenty rakats (Bidayat al-Mujtahid 1:210). From the above, one can comfortably conclude that the predominant view of the scholars from Makka to Khurasan and beyond was of tarawih being twenty rakats. There is not a single opinion of eight rakats to be found during this extensive period, neither from the great Imams nor from any other jurist. In the two sanctified sites of Islam- Makka and Madina- twenty rakats are performed in congregation for tarawih until today. It was not until approximately a century and half ago, that the first arguments were made, after the consensus reached by ‘Umar (RA); claiming that tarawih was only eight rakats and not twenty. Imam Tirmidhi, well known for recording in his Sunnan the various opinions held by different scholars in jurisprudential issues, does not mention so much as even a weak opinion of tarawih being eight rakats when discussing the issue. If there had been an opinion of eight rakats concurrent among the earlier scholars, he would not have failed to mention it. (See Sunan al-Tirmidhi 1:166) ABSENCE OF AUTHENTIC NARRATIONS CONCERNING THE NUMBER OF RAKATS IN TARAWIH Another point to be taken into consideration in this issue is that many scholars state that there are no authentic and direct (marfu) chains of narrations mentioning the exact number of rakats performed by Muhammad SAWS in tarawih. 1) Shaykh al-Islam Ibn Taymiya writes: Whoever assumes that there is a fixed number of rakats reported from the Messenger of Allaah SAWS concerning tarawih, and does not accept any greater or lesser number, has erred (Majmu’ al-fatawa 46 U, Mirqat al- mafatih 3:381) 2) ‘Allama Subki writes: Let it be known that it has not been narrated as to how many rakats the Messenger of Allah SAWS performed during those nights (in congregation), whether they were twenty or less (Tuhfat al-akhyar 116 U). 3) ‘Allama Suyuti says, The scholars have differed on the number of rakats in tarawih. If it the number had been established through the practice of the Messenger of Allah SAWS, they would not have differed regarding it (al-Masabih 42) 4) ‘Allama Shawkani writes: What has been understood from the hadiths in this chapter is the validity of the nightly prayers of Ramadan, and that they can be performed either in congregation or individually. However, to confine the prayer known as tarawih to a stipulated number of rakats… is not understood from the Sunna (Nayl al-awtar 3:53) The scholarly statements mentioned above clearly establish that there are not authentic narrations stating that Allah’s Messenger SAWS performed a fixed number of rakats for tarawih. Hence, this strikes down the claim that the Messenger SAWS only performed eight rakats and that to perform anything besides eight is a “reprehensible innovation” as claimed by some. There are however a handful of weak reports which inform us of the number of rakats performed by the Messenger SAWS in tarawih. For instance, there is a narration of ibn Abbas (RA) which states that the Messenger SAWS performed twenty rakats. Although the hadith scholars have classified this narration to be weak, it could still be used as evidence, because it is supported by the consensus of the Companions and the practice of the whole Umma, generation after generation, for more than twelve hundred years. Other weak reports from the Messenger SAWS on this issue that are not substantially supported by the practice and statements of the pious predecessors, will be rejected. One must understand though that even if the narration of Ibn Abbas (RA) is rejected, the scholarly consensus (Ijma) reached by Umar (RA) which established that tarawih was twenty rakats – would be sufficient evidence to prove that tarawih is indeed twenty rakats. The reason why there are no authentic and direct reports from the Messenger SAWS concerning the number of rakats in tarawih, is that the Messenger SAWS performed the prayer in congregation for a few days only, after which he performed tarawih in the confines of his home. Hence, many of the Companions did not observe him performing the prayer. Thereafter, the prayer continued to be performed individually or in small groups until the time of ‘Umar (RA), when he appointed an Imam to lead everyone in twenty rakats. Thus, it came to be performed as twenty rakats in a large congregation. The few companions fortunate enough to have observed it with Allah’s Messenger SAWS in congregation did not voice any objection to the decision of Umar (RA). If the Messenger SAWS had performed more or less than twenty rakats on any of the nights during Ramadan, these Companions would surely have refuted ‘Umar’s (RA) decision for establishing tarawih as twenty rakats. THE HADITHS ON THIS ISSUE Since it has been established that there are no authenticated hadiths from the Messenger SAWS regarding the number of rakats in tarawih, all that remains in terms of proof for tarawih being twenty rakats is the agreement of the scholars with Umar (RA) decisioin; for once this is established, the Umma must follow it wholeheartedly as it is incumbent on Muslims to follow the rulings of the Companions. 1) Irbad Ibn Sariya (RA) narrates that the Messenger SAWS said: Keep to my Sunna and the Sunna of the guided Caliphs who followed the right way. Hold fast to it, and cleave onto it with your teeth (Sunan Abi dawud 2:287) First, the Messenger of Allah SAWS very strongly instructed, “Keep to my Sunna and the Sunna of the guided Caliphs who followed the right way.” This means that the rightly guided Caliphs must also be followed in their rulings, just as the Messenger SAWS is to be followed. Umar (RA), being the second rightly guided Caliph, is the one who put forth the verdict that tarawih was to be performed as twenty rakats, which the Companions unanimously agreed upon. Du to the above hadith, his decisions will have to be accepted just as if it had come from the Messenger SAWS himself. Second, it should also be remembered that the amount of rakats stipulated by Umar (RA) could have only been acquired from the Messenger SAWS himself. This is obviously assumed because the number of rakats for any prayer cannot be determined through one’s own preference, but rather must be set by Allah through His Messenger SAWS. For Umar (RA) to have ruled on this matter and not have received any objections from the companions regarding it, indicates that the number of rakats performed by the Messenger SAWS in tarawih was twenty. Ibn Abbas (RA) narration (mention earlier) confirms that the Messenger SAWS performed twenty rakats. Umar (RA) determinded the number of rakats of tarawih to be twenty and appointed Ubay ibn Ka’b (RA) to lead the people in congregation. This then remained the practice of the Muslim Umma throughout the caliphate of Uthman and Ali (RA), and the non and on for twelve hundred years. Hence, it will be necessary to follow the suit. 1) yazin ibn Khusayfa narrates Sa’ib ibn Yazid as saying: They would perform twenty rakats tarawih during the month of Ramadan in the time of Umar (RA), and they would recite the chapters containing a hundred or so verses; and during the time of uthman ibn Affan (RA) they would lean on their staffs from standing for so long.” (Sunnan al-Bayhaqi 2: 496) The narratiors of this hadith have all been rigorously approved (Athar al-Sunnan). This hadith is clear evidence that twenty rakats were observed during the time of Umar (RA) as wel as during the time of Uthman (RA). 2) Yazid ibn Ruman relates; The people would perform twenty-three rakats during Ramadan in the time of Umar (RA). (Sunan al-Bayhaqi 2: 496, Muwatta Imam Malik 1:71) Although this is a rigorously authenticated hadith, it is mursal, or one with a broken chain. However, this does not alter its effectiveness for a number of reasons: A) By consensus of the hadith scholars, mursal narrations can be used as evidence. B) This is a hadith narrated by Imam Malik, and it is an established fact that the mursal narrations of Imam Malik in his Muwatta rank alongside his muwsul narrations ( i.e. those with unbroken chains). 3) Yahya ibn Sa’id narrates that: Umar ibn al-Khattab (RA) appointed an Imam to lead them in twenty rakats (Musannaf Ibn Abi Shayba 2: 393) 4) Abd al-Aziz ibn Rafi narrates that: Ubay ibn Ka’b (RA) would lead the congregation in twenty rakats tarawih in Madina during Ramadan, followed by three rakat witr (Musannaf Ibn Abi Shayba 2: 393). 5) Ata’ reports: I found the people observing twenty-three rakats, which included witr (Musannaf Ibn Abi Shayba 2: 393) 6) Abu Khusayb narrates: Suwayd ibn Ghafala would lead them in prayer during the month of Ramadan, He would perform five tarawihas (sets of four rakats)- twenty rakats in all (Sunnan al-Bayhaqi 2:496). 7) Nafi’ ibn Umar narrates that: Ibn Abi Mulayka would lead them in twenty rakats prayer during Ramadan (Musannaf Ibn Abi Shayba 2: 393) 8) Sa’id ibn ‘Ubayd narrates that: Ali ibn Rabi’a would lead them in five tarawihas and three witr during Ramadan (Musannaf ibn Abi Shayba 2: 393) 9) Ibn Abbas (RA) relates: The Messenger SAWS would perform twenty rakats during Ramadan and three rakats witr (Musannaf Ibn Abi Shayba 2: 394). This hadith may be weak since a narrator in its chain, Abu Shayba Ibrahim Ibn Uthman, has received some criticism. However, as mentioned earlier, since the Umma has adopted the same number of rakats for the greater part of history, it will not be totally rejected but rather used as supplementary evidence. 10) It has been narrated form Shutayr ibn Shald ( a companion of Ali (RA)) that: He would lead them during the month of Ramadan in twenty rakats tarawih and three rakats witr. (Sunnan al-Bayhaqi 4: 496) 11) Muhammad Ibn Ka’b al-Qurazi says, The people would perform twenty rakats in the month of Ramadan during the caliphate of Umar (RA). They would lengthen the recitation and perform three rakats witr (Qiyam al –layl 91) 12) A’mash reports that Abdullah ibn Masud (RA) would perform twenty rakats tarawih and three rakats witr (Qiyam al-Layl 91). All of these reports mention the rakats of tarawih as being twenty and no less. THE OPINIONS OF VARIOUS JURISTS AND SCHOLARS 1) The author of Bidayat al-Mujtahid, Ibn Rushd, writes: Imam Malik (in one of his opinions), along with imam Abu Hanifa, Shafi, Ahmad, and Dawud al-Zahiri, has preferred that the tarawih performed in the month of Ramadan be twenty rakats excluding witr. Ibn al-Qasim reports from Malik that he preferred thirty-six rakats with three rakats witr according to another of his opinions (Bidayat al-Mujtahid 210). 2) The great hadith master Imam Tirmidhi presents a detailed report on the various opinions surrounding this issue: The knowledgeable people have disputed over the number of rakats to be performed for tarawih during Ramadan. Some say forty-one rakats including witr: this is the opinion of the people of Madina and such is the their practice. However, the opinion of the majority is that tarawih is twenty rakats, and this opinion is more in agreement with the narrations of Ali, Umar, and other Companions of the Messenger SAWS, and it is also the opinion of Sufyan al-Thawri, Abdullah ibn al-Mubarak, and Imam Shafi. In fact, Imam Shafi states, “I found the people of my city Makka, performing twenty rakats.” Imam Ahmad states, “There are various reports to be found concerning tarawih, but no exact number is confirmed,” Ishaq states, “We prefer forty-one rakats, according to what has been narrated from Ubay ibn Ka’b (RA).” (Sunan al-Tirmidhi 1: 166) In such a detailed analysis of the opinions, there is not even a mention of tarawih being eight rakats, even as a weak opinion. 3) In his commentary of sahih al-Bukhari, Allama Qastalani writes: Imam Bayhaqi has reconciled the various narrations and concluded that initially the companions performed eleven rakats for tarawih, after which they performed twenty with three rakats witr. The scholars accepted the agreement of twenty during the time of Umar (RA) as a consensus. 4) In the Maliki fiqh text, al-Anwar al-sati’a, it states: We say that twenty rakats of tarawih following the Isha prayer is an emphasized (muakkada) sunna during the month of Ramadan, with salams to be made on every second rakats. 5) Ibn Qudama writes: It is reported from Ali (RA) that he appointed an imam to lead the people in twenty rakats tarawih during Ramadan (al-Mughni). This narration proves that the practice of twenty rakats continued on into the time of Ali (RA). 6) The great Shafi scholar Imam Nawawi writes: The number of rakats in tarawih remained twenty, since this was constantly accepted century after century. 7) it is reported in the Mirqat al-mafatih that Hafiz Ibn Hajar said: The companions reached a unanimous verdict that tarawih was twenty rakats (Mirqat al- mafatih 3: 382) 8) Ibn Taymiya states: This is the opinion most Muslims follow ( i.e. of tarawih being twenty rakats) (A’zami in his Rak’ate tarawih 92) 9) Shaykh Mansur ibn Idris al-Hanbali writes: Tarawih is twenty rakats during Ramadan. 10) Asad ibn Amr reports that Imam Abu yusuf said: I asked Abu Hanifa regarding tarawih and concerning Umar’s (RA) role in it. He informed me that tarawih is an emphasized sunna. It is not something umar (RA) established through his own preference or innovated, but he established it based on some evidence or information he possessed from the Messenger SAWS (I’la’ al-sunnan 46) 11) Imam Nawawi says: Let it be known that tarawih is a sunna by agreement of all the Muslims, and it is twenty rakats (Kitab al-Adhkar 83) 12) Ibn Taymiya says: It has been established that Ubay ibn Ka’b (RA) would lead the people in twenty rakats of tarawih throughout the month of Ramadan, after which he would perform three rakats of witr. Hence, most scholars have taken twenty rakatsto be sunna, as Ubay ibn kab (RA) performed this number of rakats amidst the emigrants (muhajirin) and Helpers (ansar) and one refuted him (Fatawa Ibn Taymiya 23: 112) Once the unanimous agreement concerning the number of rakats was reached, not a single Companion of the Messenger SAWS was reported have refuted it. The Companions who had performed tarawih with the Messenger SAWS during the few days he performed it in congregation and who were present at the time of Umar (RA), also did not refute his decision. Umar (RA) did not even receive criticism from the wives of the Messenger SAWS, who constantly observed the Messenger SAWS tarawih prayer at home after he had abandoned performing it in congregation. This indiciates that the Messenger SAWS must have performed twenty rakats, and it was because of this fact that the Companions supported umar’s (RA) decision to set the tarawih prayer at twenty rakats. ANALYZING THE NARRATIONS CONCERNING EIGHT RAKATS Those who claim the tarawih to be eight rakats try to establish this opinion in two ways. One way is by claiming that the messenger SAWS only performed eight rakats, and the other is by claiming that Umar (RA) also ordered only eight rakats to be performed; hence, their rejection of Umar (RA) decision establishing twenty rakats. We will now look at the narrations which they have used to substantiate these two claims. 1) It is reported from Abu Salama that He asked Aisha (RA) regarding the prayer of the Messenger SAWS during Ramadan. She explained, “The Messenger of Allah SAWS would not perform more than eleven rakats, neither in Ramadan nor out of it. He would perform four rakats, and do not ask of their beauty and length, followed by another four, and do not ask for their beauty and length, after which he would perform three witr.” Aisha (RA) continued, “I asked, ‘O messenger of Allah, do you sleep before you perform the witr.’ He replied, ‘O Aisha, my eyes sleep, but my heart does not.’” (Sahih al-Bukhari 1: 154) This hadith is probably the most widely used in claming that tarawih is only eight rakats, However, there are a number of reasons why this hadith cannot stand as evidence: A) The prayer mentioned in the hadith is clearly not tarawih but rather tahajjud (Qiyum al Lail, night vigil) prayer. Abu Salama’s inquiry was regarding whether or not the Messenger SAWS performed any extra rakats of tahajjud during Ramadan. Aisha (RA) answered by stating that the Messenger SAWS would perform no more than eight rakats (tahajjud) throughout the year, regardless of what month it was. Hence, Aisha (RA) was speaking of prayer that was performed by the Messenger SAWS both in and out of Ramadan, which is why she used the words “neither in Ramadan nor out of it.” She could not have been speaking about tarawih since tarawih is not performed out of Ramadan. The question of Abu Salama therefore had to be about tahajjud (which is performed throughout the year) and not about tarawih. What further supports this explanation is that there are some narrations of Aisha (RA) which speak of the Messenger SAWS increasing his worship during the month of Ramadan, she states: The Messenger of Allah SAWS would exert himself in worship during the last ten days of Ramadan more than at any other time. (Sahih Muslim 1: 372) This narration and many others like it indicate that the Messenger SAWS would perform more prayer in Ramadan than in any other month, even though the rakats of tahajjud performed by him would remain constant throughout the year. This means that the increase in worship by him during Ramadan was through the performance of tarawih and other supererogatory prayers. Hence, the narration of Aisha (RA) above is concerning tahajjud, since the rakats of his tahajjud prayer remained constant in all the months of the year. B) Imam Muhammad ibn al-Nasir al-Marwazi, in his book, Qiyam al-layl, has compiled many narrations under a chapter entitled, "Chapter on the Rakats Performed by the Imam in Ramadan for Tarawih." However, he does not mention the above hadith of Abu Salma in that chapter despite it being a rigorously authenticated hadith of Sahih al Bukhari. Like al-Marwazi, there are many other authors who, in their works, have not mentioned this hadith to be concerning tarawih. C) Many compilers of hadith, such as Imam Muslim, Nasa’I, Abu Dawud, Tirmidhi, Ibn Maja, Ibn khuzayma, and Imam Malik, have also not included this hadith in their chapters on tarawih, despite it being such a rigorously authenticated hadith, Instead, they mention it in their chapters on tahajjud or witr, Indeed, had this narration been in regards to tarawih, they would have surely included it in their chapters on tarawih. D) Furthermore, if this hadith was concerning tarawih, then why did Aisha (RA), the narrator, not reject the consensus (Ijma) reached by Umar (RA)? She could have informed him in some way or the other that the correct number of rakats for tarawih was eight. Thus, the prayer she describes in the above hadith can be none other than tahajjud. Another narration popularly used to claim that the Messenger SAWS performed only eight rakats for tarawih is the following: 2) Jabir (RA) narrates that The Messenger SAWS led them in prayer during Ramadan. He SAWS performed eight rakats followed by witr (Sahih Ibn Hibban, Ibn Khuzayma, I’la’ al-Sunan 7:60: 7) The following explanation have been given for this hadith: A) This hadith furnishes details of only one night in which the Messenger SAWS led the congregation in tarawih prayer, The following narration is actually more detailed in this regard: Jabir (RA) narrates that the Messenger SAWS performed eight rakats during one night of Ramadan followed by witr. The following night, we gathered together in the masjid hoping that he would come out to us. We remained waiting for him until morning, when he came out and said, “I did not desire…” or he said, “I was afraid that the witr would be made obligatory (yuktabu) upon you (Qiyam al-Layl 91) There are many narrations which mention that the messenger SAWS performed the tarawih in congregation for three nights then failed to appear on the fourth night ( see the narration of Aisha (RA) in Bukhari and Muslim). However, the above narration indicates that the congregation took place for one night only and that the Messenger SAWS did not turn up on the second night; which means that both are concerning two different occasions. Other differences between it and Aisha (RA)’s other narrations is that Aisha’s other narrations do not mention the number of rakats performed for tarawih (despite those narrations being so widely transmitted) whereas this one does. Also, the other narrations of Aisha mention that Allah’s Messenger SAWS was fearful of tarawih becoming obligatory on the Umma whereas the hadith of Jabir (RA) mentions he was fearful of witr becoming obligatory. Hence, Hafiz ibn Hajr al-Asqalani has hesitated in accepting this narration to be concerning the same incident mentioned in the other narrations (Fath al-bari 2:12) B) The other point Shayk Azami makes about this narration is that there is only one person relating it from Jabir (RA). This single narrator, Isa Ibn Jariya, has been strongly criticized by the scholars of hadith. Hafiz Dhahabi and Ibn Hajar al-Asqalani have recorded much criticism about him, and yahya ibn ma’in states that “he is not strong” (Laysa bi Dhaka). Likewise Imam Nasa’I, Abu Dawud, Uqayli, Saji, and Ib Adi all have grave statements to make about him, either rejecting his narrations outright or labeling him as weak. Only Ibn Hibban and Abu Zur’a have not criticized him. However, since the criticism of the former group is very severe, it will take precedence over the opinions of the latter in determining his status as a narrator. Hence, his narrations are weak and cannot be accepted as evidence for the claim of tarawih being eight rakats; even more so, in that no one else has reported that the Messenger SAWS performed eight rakats in congregation during those nights he performed it in congregation (A’zami in Rakate Tarawih 28) C) Some scholars have explained that even if the hadith were to be accepted, it would only inform as to the number of rakats the Messenger SAWS performed in congregation, and does not negate the possibility that the Messenger SAWS could have performed the remaining twelve rakats at home, Jabir (RA) does not negate this possibility either, but merely informs us of the number of rakats that the Messenger SAWS performed in congregation with the Companions, before retiring to the confines of his home. There are also other narrations of Jabir (RA) on this issue which mention that the messenger SAWS performed eight rakats in congregation; however, since they are all narrated through Isa ibn Jariya, they are all to be classified weak and not to be related as evidence. 3) Sa’ib ibn Yazid relates: Umar (RA) appointed ubay ibn ka’b and Tamim al-Dari (RA to lead the people in eleven rakats (Muwatta Imam Malik 1: 71) This is the narration presented to substantiate their second claim that Umar (RA) ordered only eight rakats to be performed for tarawih and that there was never a consensus on twenty. However, this claim is even weaker than the first due to the following reasons: A) This hadith has been related from Sa’ib ibn Yazid (RA) by two people- Muhammad ibn Yusuf and Yazid ibn Khusayfa. Five people have then related it from Muhammad ibn Yusuf. However, all five reports are different from one another, even though each one relates it from the same person. Due to its inconsistency and conflicting nature, this narration cannot stand as evidence to prove that tarawih is eight rakats. The different reports from Muhammad ibn Yusuf are as follows: 1) The version mentioned above, transmitted by Imam Malik, mentions eleven rakats, but does not mention Ramadan. 2) Yahya ibn Qattan’s version mentions that Umar (RA) brought the people together behind TRamim al-Dari (RA) and they would perform eleven rakats, It does not mention Umar (RA) issuing any specific command on the number of rakats, nor does it mention the month of Ramadan. 3) The version narrated by Abd al-Aziz ibn Muhammad simply mentions that they performed eleven rakats during the caliphate of Umar (RA). There is no mention of any specific command or of Ubay ibn Ka’b (RA), Tamim al-Dari (RA), or Ramadan. 4) Ibn Ishaq’s report mentions that they would perform thirteen rakats in Ramadan during the period of Umar (RA). It does not speak of Umar’s (RA) instructions, Ubay ibn Ka’b, or tamim al-Dari (RA). 5) Lastly, Abd al-Razzaq’s version describes Umar (RA) commanding that twenty-one rakatss be performed instead of eleven. Some versions of this narration mention eleven rakats, others thirteen rakats, and one also mentions twenty-one. So what is the reason for choosing the version of eleven rakats over the rest? In fact, the great Maliki jurist Ibn Abd al-Barr has given preference to the narration of twenty-one rakats and called the narrations of eleven to be an “erroneous assumption” (wahm) (Rak’ate tarawih 39). Hence, the version of twenty rakats has been adopted in light of these and other similar factors that only serve to strengthen its authenticity. B) the other narrator of this hadith from Sa’ib ibn yazid (RA) is Yazid ibn Khusayfa, and Yazid’s two students, Ibn Abi Dhi’b and Muhammad Ibn Ja’far, relate this narration from him ( see hadith 3 in “The hadiths on this issue” above). All versions of this narration through Yazid ibn Khusayfa are unanimous in mentioning twenty rakats; and Imam Nawawi, Iraqi, Suyuti, and others have judged its chains (asnad) to be strong and reliable. Hence, the question is: Why would the version of Muhammad ibn Yusuf mentioning eight rakats be adopted, despite it being so confusing and inconsistent in its mention of the number of rakats, and the version of Yazid ibn Khusayfa be abandoned despite it being consistent? Justice would demand that the narrations of Sa’id ibn yazid (RA) through Yazid ibn Khusayfa be accepted since they are consistent and have been classified as rigorously authenticated by many scholars; and that the narrations through Muhammad ibn Yusuf, because of their confusing nature, be interpreted and reconciled with those of Yazid ibn Khusayfa. C) Some scholars have reconciled the various versions of Sa’ib Ibn Yazid’s (RA) narration by stating that Umar (RA) initially ordered eleven rakats to be performed but then changed his decision to twenty after learning that it was the more correct view, Nobody refuted his decision, and twenty rakats continued to be performed for the most part of Islamic history. Imam Bayhaqi, after mentioning the eleven and twenty rakats narrations, states: It is possible to reconcile the two types of narrations because the Companions would initially perform eleven rakats in congregation after which they began to perform twenty rakats and three witr (Sunan al-Kubra li’l-Bayhaqi 2: 496) Imam Bayhaqi makes the same point at another place in his sunnan al-Kubra. Many other scholars have also provided similar explanations, Ibn Habib Maliki writes: It was initially performed as eleven rakats, but they would prolong the recitation in them, which proved difficult on the people, so they increased the number of rakats and shortened the recitation. They would perform twenty rakats excluding witr (Tuhfat al-akhyar 192) CONCLUSION It is only recently that some people have emerged with the opinion of only eight rakats being sunna for tarawih. Some have even gone as far as saying that performing any more than eight rakats would be considered as “reprehensible innovation” (bida). None of them have been able to produce a single example of any masjid in the world in which a tarawih congregation of less than twenty rakats was held during the first twelve hundred years or more of Islam. Likewise, not a single scholar from among the pious (salaf salihin) held an opinion of eight rakats. Can the opinions of contemporary men be preferred over the scholarship and opinions of those who enjoyed a greater proximity to the fountain of Prophethood? Also, how does one overlook the fact that over a period of twelve hundred long years, nobody had any dispute with regards to the rakats of tarawih being twenty? How absurd it is to call it a bida in religion when Umar (RA) himself reached an agreement with the Companions on that amount, and his decision was made through what he must have acquired from the messenger SAWS himself. Neither the Companions nor the household of the Messenger SAWS refuted him. He then remarked as to “how wonderful a practice he had revived,” since people had not performed it in a large congregation during the time of Abu Bakr (RA). It can therefore be conluded quite easily that since there has been an agreement among the four Imams and the overwhelming majority of scholars of this Umma concerning tarawih being twenty rakats, it is considered the sunna amount. Stunning Hijabs!
Posted on: Mon, 17 Jun 2013 09:19:03 +0000
Trending Topics
Recently Viewed Topics
© 2015