The 1400 year History of Taraweeh Salaah (8 Rakats or 20 Rakats???) The 20 Rakats Taraweeh prayer is a Sunnah Muakkadah - Those who reject it, go against the Sunnah and the consensus of the Sahabah It is related from Sayyidina Ibn Abbas RA : ‘The Prophet SAW would pray 20 Rakats and then witr in themonth of Ramadhan.’ (Musnad ibn Abi Shaybah vol 2, p294/ Sunan Baihaqi vol 2, p496/ Tibraani Kabir vol 11, p393/Musnad ibn Hameed p218) Ibn Hajar Al Asqalani رحمه الله related from Imam Rafi رحمه الله : The Prophet SAW prayed 20 Rakats in Taraweeh on two consecutive nights with a congregation in Ramdhan. On the third night many more people gathered (for a congregation) but the Prophet SAW did not appear before them. In the morning the Prophet SAW stated: ‘It occurred to me that this prayer (20 Rakats in Ramadhan) could become compulsory (Fard) upon you, and you would not be able to bear it.’ This narration related by Hafiz Ibn Hajar Asqalani, after relating it, he used to state: (متفق على صحته‘) There is a consensus amongst all the Muhadditheen that this narration is sound (Sahih).’ (Talkeesul Habeer FeTakhreej Ahadith Rafi ul Kabeer vol 1, p119) Sayyidina Abu Dhar Ghifari RA related: ‘We (the Companions) observed the fasts of Ramadhan with the Prophet SAW. In the whole month the Prophet SAW did not lead us in prayer, until there were 7 days left in the month. The Prophet SAW then led us in prayer on the 23rd, 25th and 27th night. (Sunan Abu Dawood vol 1, p195) Sayyidah Aisha RA related: ‘After these nights (23, 25 &27th) the congregation grew to a very large number on the 29th night. The Masjid of the Prophet SAW had become filled to capacity. On this night the Prophet SAW only came out to lead the people for the Fajr prayer. After the Fajr prayer, the Prophet stated: ‘I knew that you had gathered for the night prayer (Taraweeh) but I feared that this prayer would become compulsory (Fard) upon you and you would find it difficult to fulfil. (Sahih Bukhari vol 1, p269/ Sahih Muslim vol 1, p259) Even in the days in which the Prophet SAW did not pray in congregation, Sayyidina Ibn Abbas RA has related: Verily in the month of Ramadhan, The Prophet SAW used to pray 20 Rakats and Witr independent from any congregation.(Sunan Baihaqi As-Sunanul Kubra vol 2, p496) Allamah Subqi Shafi’ رحمه الله stated: ‘Our belief is that the 20 Rakats Taraweeh is a Sunnah, which is proven from a sound chain.’ (Sharahul Minhaaj) The ‘Ahle Sunnah Wal Jamat’ are those who are satisfied and content with the actions/teachings of the Sahabah RAA The soundness and correctness of the above narrations is supported by the very actions of the Sahabah RAA . It was the nature of the Sahabah RAA that without the order and permission of the Prophet SAW they would not perform any religious action. They would not create innovative practices in the Deen. It is this very same 20 Rakats Taraweeh that has been performed from the time of the Sahabah RAA to the present day in congregation in the month of Ramadhan. This form of worship has been passed down from generation to generation and safeguarded to this day. The strength of these Ahadith is established from the Khulafa Rashideen and Sahabah RAA , Scholars of Hadith, Jurists and Mujtahideen of this Ummah, as well as the very practice of the Ummah itself. The Hadith related in respect of the 20 Rakats Taraweeh above has been related by Sayyidina Ibn Abbas RA .Sayyidina Umar RA then acted upon this narration and ordered the Ummah to read 20 Rakats Taraweeh behindan Imam. Both of these Companions are recognised as reliable and sound narrators of Hadith and on their narrating there is no doubt. It is the proven unanimous practice of the Sahabah RAA to act upon this narration of Sayyidina Ibn Abbas RA which authenticates this narration as a correct and accepted practise.The Prophet SAW stated: ‘After my time, people will see much differences occurring. In such a condition, it iscompulsory upon you that you hold firmly to my Sunnah and the rightly guided path of the Khulafa Rashideen.’(Mishkaat Masabih p30) The Prophet SAW specifically gave the Ummah an advice; related from Sayyidina Huzaifa RA : The Prophet SAW stated: ‘I do not know how long I will remain amongst you. After me, follow Abu Bakr and Umar .(Mishkaat Masabih p560/ Sunan Ibn Majah #97) Sayyidina Abu Rahman bin Abdul Qari RA related: I left one night in Ramadhan with Sayyidina Umar bin Khattab RA and we headed towards the Masjid of the Prophet SAW . In the Masjid we saw various groups of people praying alone or behind an Imam and they were scattered over the Masjid. Umar bin Khattab RA made a decision to congregate all the people behind Sayyidina Ubay ibn Ka’ab RA . (Sahih Bukhari vol 1, p269) Yazid bin Ruman رحمه الله related: In the time of the Khalifah of Sayyidina Umar bin Khattab RA people would pray23 Rakats behind an Imam (20 Taraweeh, 3 Witr). (Muwatta Imam Malik vol 1, p98/ Sunan Kabeer Baihaqi vol 2,p496) Abi Abdur Rahman Salmi رحمه الله related: In the nights of Ramadhan, Sayyidina Ali RA called upon the recitors of the Qur’an (Huffaz/Qura) and ordered one amongst them to lead the people in 20 Rakats of Taraweeh. Sayyidina Ali RA would lead the people himself in the Witr Salah. (Sunan Kabeer Baihaqi vol 2, p496/ Fathul Bari vol 4, p219) Hafiz Ibn Taymiyyah رحمه الله writes in his Fatawa: ‘Verily it has been proven that Umar RA made Ubay ibn Ka’ab RA lead the people in 20 Rakats of Taraweeh and 3 Witr in Ramadhan. This is the way of the scholars of this Ummah and this is the Sunnah. This is due to the fact that Sayyidina Ubay ibn Ka’ab RA read 20 Rakats Taraweeh in a large congregation of the Muhajireen and Ansar of the Sahabah and none amongst them objected to this practice.’ (Fatawa Ibn Taymiyyah vol 1, p191/ Al Mughni vol 1, p803) In the time of Hafiz Ibn Taymiyyah رحمه الله when the Rawafid (Shia) put the blame upon Sayyidina Umar RA for creating the innovated practice of 20 Rakats Taraweeh. Ibn Taymiyyah رحمه الله responded to this allegation by writing in defence of Sayyidina Umar RA to the Rawafid: ‘If Sayyidina Umar Farooq RA by establishing 20 Rakats of Taraweeh had been deemed to adopt a bad practise, then Sayyidina Ali RA. would have put an end to this in his Khilafat. However, in the Khilafat of Sayyidina Ali RA , he too would read 20 Rakats Taraweeh prayer in Kufa. In the month of Ramadhan, Sayyidina Ali RA would state: ‘May Allah enlighten the grave of Sayyidina Umar RA ,just as He (Umar ) has enlightened our Masajids for us.’ (Due to the fact of establishing the 20 Rakats Taraweeh for the Ummah). (Minhaaj ul Sunnah vol 2, p224) Those Ghair Muqalideen who accuse Umar RA for introducing the innovation of 20 Rakats Taraweeh in his Khilafat, ask yourselves this, are you not treading the same path with your words as the Rawafid (Shia) in the time of Ibn Taymiyyah ?رحمه الله This practise of 20 Rakats continued throughout the Khilafat of Sayyidina Uthman RA and Sayyidina Ali RA & remained unaltered in the entire world until today. Alham-du-lil-lah, this is practised still today in the holiest Masajid i.e. Masjid Haram Makkah, Masjid Nabwi and Masjid al-Aqsa. Sayyidina Abdullah Ibn Masood RA , who is one of the most senior Sahabah in terms of knowledge and Taqwa, gave this advice to the Ummah in respect of the status of the Sahabah RAA , upon which we should reflect wholeheartedly: ‘Sayyidina Ibn Masood RA stated: if you wish to follow the way of anyone, then follow the path of the Sahabah . These Sahabah had pure hearts, depth of knowledge, were devoid of show and pomp, had simplicity and were the best people of this Ummah. Allah preferred this great group of the Sahabah for the company of his most beloved Prophet SAW and used them to establish His Deen. For this reason, their greatness should be recognised and their path followed, as truly they were those who were upon the rightly guided straight path.’ (Mishkaat Masabih, p32) Asad bin Amr رحمه الله related from Qazi Imam Abu Yusuf رحمه الله ‘I asked Imam Abu Hanifa رحمه الله about the matter of Taraweeh and what Sayyidina Umar RA had done in this respect. Imam Ahle Sunnah Wal Jamat Abu Hanifa رحمه الله replied: ‘20 Rakats of Taraweeh is Sunnah Muakkadah. Sayyidina Umar RA did not establish this from his own accord, nor was he one to create innovations in the Deen. Rather, he was the greatest in his hatred of innovation. The order that he gave for the 20 Rakats of Taraweeh, verily; there would have been an order of the Prophet in this respect.’ (Marakeeyul Farah Ma’a Hashiya p334) Imam Ahle Sunnah Wal Jamat Ahmed bin Hanbal رحمه الله stated: ‘It has reached me that Sayyidina Umar bin Khattab RA would read 20 Rakats of Taraweeh.’ (Al Mughni vol 2, p168/ Baihaqi vol 1, p296/ Muwatta Imam Malik p40) The Incorrect Evidence Provided by the Ghair Muqalideen for Establishing of 8 Rakats as Taraweeh Sayyidina Abdullah Ibn Abbas RA related: ‘The Prophet SAW took rest after Isha (in the house of Mamunah ) when half of the night had passed the Prophet SAW woke up from his sleep and rubbed his eyes with his hands and recited the last 10 verses of Surah Al e Imran. The Prophet SAW then performed ablution and prayed 12 Rakats of the night prayer (Qiyam ul Layl Tahajjud) in two Rakat segments... (Sahih Bukhari #184, Sunan Ibn Majah #594) There is different Sahih Ahadith that can be found supporting the number of Rakats performed by Prophet SAW during the night prayers (Qiyam ul Layl Tahajjud) i.e. 4, 6, 8 or even sometimes 12 Rakats can be found in the narrations. Usually the narration of Aisha RA is used to support the view that Taraweeh of 8 Rakats is sufficient. Abu Salma RA related that he asked of Sayyidah Aisha RA : ‘How was the prayer of the Prophet SAW in Ramadhan?’ She replied:‘The Prophet SAW would not pray more than 11 Rakats in Ramadhan or outside of it.’ (Sahih Bukhari vol 1, p154) In this narration, the words clearly state that the prayer of the Prophet SAW throughout the whole year (in and outside of Ramadhan) would be no more than 11 Rakats. Therefore, this Hadith indicates the Prophet’s SAW practice in respect of Tahajjud, as Taraweeh is connected only to the nights of Ramadhan. Is Taraweeh read after Isha in the other months of the year apart from Ramadhan? It is recorded in the Sahih Hadith that in the time of Prophet SAW , He only prayed as Imam 3 nights in Ramadhan with the congregation of the Companions . On the three nights when The Prophet SAW performed Taraweeh Salaah in congregation, He performed Tahajjud Salaah alone on one of those nights. Anas RA related that the Prophet SAW ‘In (one night of) Ramadhan was praying (Taraweeh) Salaah. A number of us including myself joined the Prophet SAW in Salaah forming one Jamaat. Afterwards the Prophet SAW upon completing the Salaah went to his room and performed that Salaah (Qiyam ul Layl Tahajjud) alone which He did not perform with us. (Sahih Muslim vol 1, p352) The Prophet SAW would pray Tahajjud (Qiyam ul Layl) the whole year round, but never was there the same congregation as was found in the 3 days of Ramadhan (as mentioned above). Nor did the Khulafa Rashideen gather and perform their own congregation. The Prophet SAW never led the congregation of the Companions in Tahajjud (Qiyam ul Layl). (Fatawa Rahimiyah vol 1, p331) Why is the idea of Qiyam ul Layl Tahajjud in congregation in the Masjid then enforced as though it is a compulsory prayer. There are also posters put up to attract people to take part in this, reflect upon your own actions before implicating the Sahabah RAA! If the above narration is not regarding the Tahajjud prayer, then the Sahih narration of Ibn Hajar Asqalani رحمه الله mentioned above where the Prophet SAW prayed 20 Rakats congregation on two consecutive nights in Ramadhan is conflicting to this narration of Aisha RA mentioning 11 Rakats in and outside of Ramadhan. Also, the narration of Aisha RA found in Bukhari has not mentioned a congregation of prayer. Where is the proof then for praying 8 Rakats Taraweeh with congregation in Ramadhan? The establishment of 20 Rakats Taraweeh with congregation started upon the order of Umar RA and it was Umar RA also who established this 20 Rakats Taraweeh in the whole month.On one side, the Ghair Muqalideen by implicating Sayyidina Umar RA , leave the prayer composing of 20 Rakats. Yet, they pray 8 Rakats for the entire month. Both their actions are without reason or proof as the Prophet SAW only prayed 20 Rakats in 3 nights with congregation and He never prayed Tahajjud (8 Rakats) in congregation. The Ulama of Salaf-us-Saliheen رحمهم الله have left the Ummah rules/regulations on how best to interpret Ahadith:if in any narration the message is not completely understood or there are a number of conflicting opinions regarding the same topic it is essential to refer to the practices and recommendations of the Sahabah RAA , especiallythe actions of the Khulafa Rashideen – ‘for you that is the true path’. (Fathul Bari Sharah Bukhari vol 2, p269/Abu Dawood vol 1, p263/ Tareekh Baghdad vol 2, p247/ Ahkamul Qur’an vol 1, p17) The supporting proof from the Scholars of the Ummah that the Narration ofAisha is in respect of Tahajjud prayer Allamah Abu Bakr ibn Arabi رحمه الله writes: ‘the 11 Rakats (8 Rakats Nafl, 3 Witr) narration related by Aisha RA refers to the Qiyam ul Layl (Tahajjud) of the Prophet SAW .’ (Aridatul Ah’wadhi Shara Tirmidhi vol 4, p19) Ibn Hajar Al Asqalani رحمه الله also refers to this narration as referring to the Tahajjud (8 Rakats) with Witr (3 Rakats).(Fathul Bari Sharah Bukhari vol 3, p328) Qazi Ayadh Maliki رحمه الله has taken all of Aisha RA narrations as referring to the Tahajjud prayer of the Prophet SAW, which He would perform in Her house. (Sharah Muslim Nawawi vol 1, p253) Qazi Mohammad Shawqani رحمه الله who himself was a Ghair Muqalid Aalim writes: ‘The narration of Aisha RA in Sahih Bukhari and Sahih Muslim referring to the 11 Rakats in and outside of Ramadhan is in respect of Tahajjud Qiyam ul Layl. (Naylul Awtar vol 3, p39) Shah Abdul Aziz Muhaddith Dehlawi رحمه الله states: ‘the narration of Aisha RA is in regards to Tahajjud which whether it was Ramadhan or not the Prophet SAW would always perform. (Fatawa Azizia p125) Shah Waliullah Muhaddith Dehlawi رحمه الله writes: ‘The 20 Rakats of Taraweeh is an ‘established continuous Sunnah’ (Sunnat Qai’mah Mutawatira) which has been practiced in its current form since the time of the 1st generation of Muslims (Salaf-us-Saliheen رحمهم الله ) in a united manner. Specifically, for the view of the 4 Imams to agree upon a matter is one of the greatest proofs of it being an established Sunnah.’ (Hujatulahil Baligha vol 1,p412-3) Verily 20 Rakats Taraweeh is Sunnah Muakkadah (an emphasized Sunnah) on both men and women. (Ad-DurrulMukhtar. vol 1 p.520) After all these narrations and sayings, an appeal is made to the Ghair Muqalideen to act upon the sayings and way shown by the Sahabah RAA and do not destroy your Akhirah by following another way. The actions of the Sahabah are the actions of Rasulullah SAW .There are others, who without having the mind-set of the Ghair Muqalideen, through laziness are easily influenced, read 8 Rakats of Taraweeh and leave. Why is this the case that due to laziness 20 Rakat Taraweeh is neglected? Performing less than 20 Rakaat Taraweeh is a sin. These people are deprived of a very great worship of Ramadhan (not only in relation to Salah but also in the context of listening to Qur’an as established Sunnah) and lose out on the immense bounties and rewards to be presented on the Day of Qiyamah. The Taraweeh Salaah During the Time of Rasulullah (صلى الله عليه وسلم) Saheeh Muslim reports a hadith from Hadhrat Aaisha (رضى الله عنها) that when (during Ramadhaan) Rasulullah (صلى الله عليه وسلم) once performed the Taraweeh salaah in the Masjidun Nabawi, the Sahabah رضى الله تعالى عنهم followed him in the salaah. When Rasulullah (صلى الله عليه وسلم) again performed the salaah the following night, an even larger congregation followed him. It was then either on the third or fourth night that Rasulullah (صلى الله عليه وسلم) did not come to the Masjid for the Taraweeh salaah. Explaining his reason the following morning, Rasulullah (صلى الله عليه وسلم) said to the Sahabah رضى الله تعالى عنهم, “I noticed your fervour and did not come to the Masjid to perform the Salaah fearing that this Taraweeh salaah should become compulsory for you.” It is therefore evident that Rasulullah (صلى الله عليه وسلم) performed the Taraweeh salaah in congregation at least twice or thrice in his lifetime. Imaam Ibn Taymiyyah رحمة الله and Allaama Showkaani رحمة الله have both mentioned that a study of Ahadeeth regarding Taraweeh reveals that Rasulullah (صلى الله عليه وسلم) never specified the number of rakaahs for Taraweeh. During the Period of Hadhrat Abu Bakr (رضى الله تعالى عنه) During this period, the Sahabah رضى الله تعالى عنهم meticulously performed the Taraweeh salaah individually or in small congregations. During the Period of Hadhrat Umar (رضى الله تعالى عنه) During his Khilaafah, the second Khalifah Hadhrat Umar Faarooq (رضى الله تعالى عنه) combined all the small congregations into one because of the possibility of the Taraweeh salaah becoming Fardh no longer existed. With the approval of all the Sahabah رضى الله تعالى عنهم, twenty rakaahs Taraweeh salaah was performed every night of Ramadhaan after the Isha salaah, followed by three Rakaahs Witr salaah. There are many people nowadays who perform the Taraweeh salaah with Jamaah throughout Ramadhaan because it was carried out during the time of hadrat Umar (رضى الله تعالى عنه) with the consent of all the Sahabah رضى الله تعالى عنهم. However, these people object to the number of Rakaahs. If they keep the following Hadith in mind, their objection will Inshaa Allah be removed. Rasulullah (صلى الله عليه وسلم) said, “I advise you fear Allah, to listen and to obey (your leaders) even though your leader be an Abyssinian slave because those of you who live after me shall see great disputes. It is therefore compulsory for you to adhere to my practices and to the practice of the righteous and rightly guided successors (Khulafaa Raashideen). Hold fast to these practices and bite on them with your molars.” In this Hadith Rasulullah (صلى الله عليه وسلم) has emphasised to his Ummah that it is imperative for them to emulate his practices as well as the practices of the Khulafaa Raashideen. When Rasulullah (صلى الله عليه وسلم) has instructed the following of the practices of his Khulafaa, how can their practices be labelled as Bidah? How can one promote forsaking something that Rasulullah (صلى الله عليه وسلم) empathetically wanted done? How can there be scope to oppose something that the Sahabah رضى الله تعالى عنهم unanimously agreed upon? This practice of the righteous Khalifah Hadhrat Umar (رضى الله تعالى عنه) falls perfectly within the purport of this Hadith. Therefore one should perform twenty Rakaahs Taraweeh salaah in congregation every night of Ramadhaan after the Isha salaah. This is then followed by three Rakaahs of Witr salaah. During the period of Hadhrat Uthmaan (رضى الله تعالى عنه) The third righteous khalifah Hadhrat Uthmaan (رضى الله تعالى عنه) also continued the practice of twenty Rakaahs Taraweeh salaah in congregation, followed by the three Rakaahs of Witr salaah. During the period of Hadhrat Ali (رضى الله تعالى عنه) The fourth righteous khalifah Hadhrat Ali (رضى الله تعالى عنه) also continued the practice of twenty Rakaahs Taraweeh salaah in congregation, followed by the three Rakaahs of Witr salaah. The Taraweeh salaah in the Masjid Haraam in Makkah The famous book of Ahadeeth Jaami Tirmidhi states that according to the majority of scholars, the number of Rakaahs in the Taraweeh salaah is twenty, as reported from Hadhrat Umar رضى الله تعالى عنه, Hadhrat Ali رضى الله تعالى عنه and other Sahabah رضى الله تعالى عنهم. This is also the opinion of Hadhrat Sufyan Thowri رحمة الله and Hadhrat Abdullah ibn Mubaarak رحمة الله. Hadhrat Imaam Shafiee رحمة الله says, “I have seen the learned scholars of Makkah perform twenty Rakaahs of Taraweeh salaah.” In his famous book Kitaabul Umm (vol 1 page 142), Imaam Shaafiee رحمة الله says that twenty Rakaahs Taraweeh salaah is reported from Hadhrat Umar رضى الله تعالى عنه and the learned scholars of Makkah also perform twenty Rakaahs Taraweeh with three Rakaahs Witr. In the third century A.H., the famous historian of Makkah Muhammad bin Ishaaq Faakihi documented that during the month of Ramadhaan it was the practice of the people of Makkah to sit five periods of Taraweeh (rest periods between every four Rakaahs of the Taraweeh salaah. This denotes that they performed twenty Rakaahs of salaah.) It is therefore evident twenty Rakaahs of Taraweeh salaah has been performed in the Masjid Haraam of Makkah for the past fourteen hundred years. Throughout, this period, there has never been a single night when only 8 Rakaahs have been performed. Taraweeh salaah in the Masjidun Nabawi صلى الله عليه وسلم The renowned Saudi scholar and Mufassir Sheikh Atiyya Saalim رحمة الله who was a Sheikhul Hadeeth, judge and lecturer in the Masjidun Nabawi صلى الله عليه وسلم wrote a book in Arabic entitled “The history of the Taraweeh salaah in the Masjidun Nabawi صلى الله عليه وسلم for more than a thousand years.” In this book, he conclusively proves from historical evidence that twenty Rakaahs Taraweeh salaah has been performed in the Masjidun Nabawi صلى الله عليه وسلم for the past fourteen centuries. He adds further that even after the establishment of the Saudi rule, both the Harams in Makkah and Madinah have twenty Rakaahs of Taraweeh salaah with three witr. The heart-rending and beautiful Taraweeh salaah in both the Harams is broadcast live throughout both on radio and television. A fourteen century old practice Twenty Rakaahs Taraweeh salaah is being performed from the first century of Islaam up to this fifteenth century. And last but not the least..................... What Does Taraweeh Mean? First, we need to understand the meaning of the Arabic word Taraweeh. The word Taraweeh is the plural of the word Tarweeha which literally means ‘to rest’. In the context of Salat Al-Taraweeh, it means to rest between every four raka’at. (Lisan Al-Arab) Looking at this meaning we can understand that if we perform eight raka’at followed by Witr, we get only two rest periods (Tarweehatain). One rest period we get after the first four raka’at and the second after the next four raka’at. This prayer according to the above definition cannot be called Taraweeh because we must have more than two rest periods for it to be called Taraweeh(according to the Arabic language less than three is not plural). It should also be noted that Salat Al-Taraweeh is not the same as Salat Al-Lail. The latter term is used for the Tahajjud prayer.
Posted on: Tue, 23 Jul 2013 19:28:39 +0000
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