Virtues of Taraweeh prayer
The night prayer in Ramadan has a special consideration different from any other time of the year.
Imams Bukhari and Muslim reported that the Prophet Muhammad (S.A.W.) said: "Whoever offers optional prayers (like Taraweeh prayers) throughout the nights of Ramadan, believing in Allah and seeking His rewards, will have his previous sins forgiven."
Abdullah Bin Ammar radhiallahu anhu states that Nabi sallallahu alayhi wasallam said: "The fast and the Quraan will both plead on behalf of the bondsmen who keeps fast in the day and recites or listens attentively to the recitation of the Quraan at night standing in the presence of Allah (in taraweeh). The fast will say "O my Lord, I had held him back from food, drink and sexual gratification, accept my intercession for him today and treat him with mercy and forgiveness. The Quraan will say, "I had held him back from taking rest and sleep at night, O’ my Lord, accept my intercession for him today and treat him with mercy and forgiveness". The intercession of both the fast and Quraan will be accepted and he will be treated with exceptionl kindness". (Baihaqi).
Abdullah Bin Ammar radhiallahu anhu states that Nabi sallallahu alayhi wasallam said: "The fast and the Quraan will both plead on behalf of the bondsmen who keeps fast in the day and recites or listens attentively to the recitation of the Quraan at night standing in the presence of Allah (in taraweeh). The fast will say "O my Lord, I had held him back from food, drink and sexual gratification, accept my intercession for him today and treat him with mercy and forgiveness. The Quraan will say, "I had held him back from taking rest and sleep at night, O’ my Lord, accept my intercession for him today and treat him with mercy and forgiveness". The intercession of both the fast and Quraan will be accepted and he will be treated with exceptionl kindness". (Baihaqi).
Salmaan radhiallahu anhu reports: "On the last day of Sha'baan the Messenger of Allah addressed us and said: ‘O people, there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than one thousand months. It is a month in which Allah has made compulsory that the days shoud be observed by fasting. And he has made sunnah the Taraweeh by night. Whosoever intends drawing nearer to Allah by performing any virtuous deed, for him shall be the reward like him who had performed a fardh in any other time. And whoever performs a fardh, for him shall be the reward of seventy faraa'idh in any other time. This is indeed the month of patience, and the reward for true patience is Jannah (paradise). It is the month of sympathy with one’s fellow men. It is the month wherein a true believer’s rizq is increased.
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Definition of Taraweeh
Hafiz Ibn Hajar (R.A.) (died 852 a.h.) says in Fathul Baari - commentary of Bukhari:
“Taraweeh is the plural of tarwehah which means one occasion of rest similar to the word ’tasleemah’ from ’salaamah.’ Salaah in Jama’ah (congregation) in the nights of Ramadhaan is called taraweeh, because initially when they gathered upon it they needed to rest between every 2 sets of slaam (i.e. between every 4 rakaats) [Fathul Baari vol.4 pg.294].
Allamah qastalani (R.A.) in his commentary in bukhari “Irshaadus Saaree” mentions the very same definition as above (Irshaadus Saree vol.4 pg.575).
Proof of Taraweeh being Sunnat:
It is reported by Abdur Rahman Ibn Auf (R.A.) that Rasulullah (sallallahu alaihi wasallam) said: “Verily Allah Ta’ala made the fasting of Ramadhaan 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).
Taraweeh in the era of Rasulullah (sallallahu alaihi wasallam)
It is reported from Aisha (R.A.) that Rasulullah (sallallahu alaihi wasallam) performed salaah one night in the Musjid. A group of people (sahaaba) followed him in his salaah. Thereafter Rasulullah (sallallahu alaihi wasallam) performed salaah the following night and the number of people increased. Thereafter they gathered in the third or fourth night but Rasulullah (sallallahu alaihi wasallam) did not go out to them. When Rasulullah (sallallahu alaihi wasallam) went out in the morning he said: “I had seen what you had done. The only thing that prevented me from coming out to you was that I feared that it (the salaah at night in Ramadhaan) would be made compulsory upon you. This was in Ramadhaan (Bukhari vol.1, pg.152).
The above Hadith clearly indicates that Taraweeh Salaah with Jama’ah in the month of Ramadhaan is originally the Sunnat of Rasulullah (sallallahu alaihi wasallam) and the only reason that Rasulullah (sallallahu alaihi wasallam) curtailed this practice was due to the fear that it might be made compulsory (fard) upon the Ummah.
Taraweeh after the demise of Rasulullah (sallallahu alaihi wasallam)
It is reported from Abu Hurairah that Rasulullah (sallallahu alayhi wasallam) said: “Whosoever stands up (in salaah) in Ramadhaan with faith and hoping for reward, all his previous sins would be forgiven.” Ibne Shihaab (R.A.) said: “Thereafter Rasulullah (sallallahu alayhi wasallam) passed away and the matter was like that (this means that everyone would stand up in Ramadhaan in the mentioned period whichever way he wished until Umar (R.A.) gathered them - as explained by Allamah Kirmaani (R.A.) in his commentary). Thereafter the matter was like that in the Khilafat of Abu Bakar (R.A.) and the initial stages of the Khilafat of Umar (R.A.). It is reported from Ibn Shihaab who reports from Urwah bin Zubair (R.A.) who reports from Abdur Rahman ibn Abdul Qaari that he said: “I came out with Uman bin Khattab (R.A.) one night in Ramadhaan to the Musjid. The scene that met us was that the people were in different groups. One person performed Salaah on his own. One person performed Salaah and a small group followed him. Umar (R.A.) then said: “Verily I feel that if I gather these people behind one Qaari it would be best. Thereafter he (Umar R.A.) made up his mind and gathered them behind Ubay bin Ka’b (R.A.). Then on another night I went out with him (Umar R.A.) and the people were performing Salaah behind their Qaari. Umar (R.A.) said: “What an excellent innovation this is. And the one (salaah) they sleep upon (i.e. they sleep after performing it as explained by Allamah Kirmaani (R.A.) in his commentary on Bukhari vol.9 pg.154) is more virtuous then the one they stand up for.” He meant (the prayer) in the last part of the night. And the people used to stand up in the early part of the night.
From the above we learn that in the era of Rasulullah (sallallahu alaihi wasallam), the Khilafat of Abu Bakar (R.A.) and the initial stages of the Khilafat of Umar (R.A.) the general method of performing Taraweeh was to perform it in small groups or individually. Hazrath Umar was the one to perform it in small groups or individually. Hazrath Umar (R.A.) was the one who initiated the pratice of gathering everyone behind one Imaam.
20 Rakats Taraweeh prayer is a Sunnah Muakkadah not less than it.
The ‘Ahle Sunnah Wal Jamat’ are those who are satisfied and content with the actions/teachings of the Sahabah
The soundness and correctness of the above narrations is supported by the very actions of the Sahabah . It was the nature of the Sahabah that without the order and permission of the Prophet (Sallaho Alaihe Wassallam) 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 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 , 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 behind an 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 to act upon this narration of Sayyidina Ibn Abbas (RA) which authenticates this narration as a correct and accepted practise.
The Prophet (Sallaho Alaihe Wassallam) stated: ‘After my time, people will see much differences occurring. In such a condition, it is compulsory upon you that you hold firmly to my Sunnah and the rightly guided path of the Khulafa Rashideen.’ (Mishkaat Masabih p30)
The Prophet (Sallaho Alaihe Wassallam) specifically gave the Ummah an advice; related from Sayyidina Hudhaifa (RA): The Prophet (Sallaho Alaihe Wassallam) stated: ‘I do not know how long I will remain amongst you. After me, follow Abu Bakr (RA) and Umar (RA). (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 (Sallaho Alaihe Wassallam). 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)
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 (Sallaho Alaihe Wassallam) would pray 20 Rakats and then witr in the month 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 (RA) related from Imam Rafi (RA) : The Prophet 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 (Sallaho Alaihe Wassallam) did not appear before them. In the morning the Prophet (Sallaho Alaihe Wassallam) 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: ‘There is a consensus amongst all the Muhadditheen that this narration is sound (Sahih).’ (Talkeesul Habeer Fe Takhreej Ahadith Rafi ul Kabeer vol 1, p119)
Sayyidina Abu Dhar Ghifari (RA) related: ‘We (the Companions) observed the fasts of Ramadhan with the Prophet (Sallaho Alaihe Wassallam). In the whole month the Prophet did not lead us in prayer, until there were 7 days left in the month. The Prophet (Sallaho Alaihe Wassallam) 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 had become filled to capacity. On this night the Prophet (Sallaho Alaihe Wassallam) only cameout to lead the people for the Fajr prayer. After the Fajr prayer, the Prophet (Sallaho Alaihe Wassallam) 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 (Sallaho Alaihe Wassallam) did not pray in congregation, Sayyidina Ibn Abbas (RA) has related: Verily in the month of Ramadhan, The Prophet (Sallaho Alaihe Wassallam) used to pray 20 Rakats and Witr independent from any congregation. (Sunan Baihaqi As-Sunanul Kubra vol 2, p496)
Yazid bin Ruman (RA) related: In the time of the Khalifah of Sayyidina Umar bin Khattab (RA) people would pray 23 Rakats behind an Imam (20 Taraweeh, 3 Witr). (Muwatta Imam Malik vol 1, p98/ Sunan Kabeer Baihaqi vol 2, p496)
Abi Abdur Rahman Salmi (RA) 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 (RA) writes in his Fatawa: ‘Verily it has been proven that Umar 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 (RA) when the Rawafid (Shia) put the blame upon Sayyidina Umar (RA) for creating the innovated practice of 20 Rakats Taraweeh. Ibn Taymiyyah (RA) 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 who accuse Umar 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 (RA)?
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 , 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 (Sallaho Alaihe Wassallam)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 (RA) related from Qazi Imam Abu Yusuf (RA)‘I asked Imam Abu Hanifa (RA) about the matter of Taraweeh and what Sayyidina Umar had done in this respect. Imam Ahle Sunnah Wal Jamat Abu Hanifa (RA) 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)
In Makkah till the era of Ataa bin Ali Rubaah (passed away 114 A.H.) the practice was 20 (Musannaf Ibne Abi Shaibah vol.2 pg.393). Naafi bin Umar has mentioned that Ibne Abi Mulaykah used to perform 20 rakaats for us in Ramadhaan. Ibne Abi Mulaikah passed away in 117 A.H. According to Imam Shafi (R.A.) as well the practice was on 20. He passed away in 204 A.H. In Tirmizi Shareef the statement of Imam Shafee (R.A.) reads: “I found the people of Makkah reading 20 rakaats (Tuhfatul Ahwazee vol.2 pg.76). Due to the fact that Imam Shafee (R.A.) was himself of the opinion of 20 rakaats, therefore after him in Makkah as well as all other places where his followers were found, the practice was on 20, just as the Shafee books of jurisprudence which were written after him and are still being written bear witness to it.
Now Iraq remains (Kufa, Basra etc.). We have already learnt that on the command of Ali (R.A.) the practice was on 20 and Hazrath Abdullah bin Mas’ood (R.A.) also used to read 20 (Tuhfatul Ahwazee vol.1, pg.75).
In Kufa Awad bin Yazeed (passed away 75 A.H.) used to read 20 rakaats (Tuhfatul Ahwazee vol.2 pg.73). This should be clear that Awad had attained the companionship of Hazrath Umar (R.A.), Hazrath Muaz, Hazrath Ibne Masood, Hazrath Huzaifah, Hazrath Bilal and other senior Sahaabah (R.A.).
Suwaid bin Gafalah (passed away 81 A.H.) who attained the companionship of Hazrath Ali (R.A.) and Hazrath Ibne Masood (R.A.) used to read 20 rakaats (Baihaqi vol.2, pg.496).
Haaris A’war who was a companion of Ali (R.A.) used to read 20 rakaats (Musannaf Ibne Abi Shaibah - vol.2, pg.393). Further Ali bin Rabiah who was a student of Ali (R.A.) and Salmaan Farsi (R.A.) also used to read 20 rakaats Taraweeh and 3 rakaats witr (Musannaf ibne Abi Shaibah vol.2, pg.393). Saeed bin Jubair who was s student of Hazrath Ibne Abbas and other Sahaaba and was a great Imaam used to read 24 and 28 rakaats (Tuhfatul Ahwazee vol.2 pg.73). His martyrdom took place in 95 A.H.
The Imaam of Kufa Sufyan Thauri (R.A.) [died 161 A.H.] was of the opinion of 20 rakaats (Tuhfatul Ahwazee vol.2, pg.75). After Imam Abu Hanifa (R.A.) [died 150 A.H.] it is apparent that all his followers practiced upon 20 rakaats. The Ahle Hadith themselves confess to this. Allamah Mubarakpuri (R.A.) states that this is the opinion of the Hanafees. The books of Imam Muhammad (R.A.) who is a student of Imam Abu Hanifa also bears witness to this fact.
In Basra Zuraara ibne Aufa (R.A.) who was a student of Abu Hurairah, Ibne Abbas, Imraan bin Husain, Anas and Hazrath Aisha (R.A.) used to read in the first 20 days of Ramadhaan 28 rakaats and in the last ten days 34 rakaats (Tuhfatul Ahwazee - vol.2, pg.73). He passes away in 93 A.H.
Abdur Rahman ibne Abi Bakrah, Saeed ibne Abil Hassan and Imaam Abdi used to read 5 tarweehas i.e. 20 rakaats in the Jaami Musjid of Basrah before 83 A.H. and in the last 10 days they added 4 rakaats (Qiyamul Layl - pg.91).
In Baghdad Imam Ahmad (R.A.) [died 235 A.H.] was of the opinion of 20 rakaats as written by Allamah Ibne Rushd in Bidayatul Mujtahid (vol.1, pg.192). This fact is also mentioned in the Hambali books of Fiqh. In the Hambali Kitaab Muqna vol.1, pg.183 it states: “Taraweeh is 20 rakaats which are performed in Ramadhaan with Jamaat.” The author of Muqna himself writes about Muqna “This is a book in accordance to the mazhab of Imaam Ahmad bin Muhammad ibne Hambali.”
Similarly Dawood Zaahiri (died 270 A.H.) was also of the opinion of 20 (Bidayatul Mujtahid - vol.1, pg.192). The followers of these personalities be they from Baghdad or out of Baghdad practiced upon 20.
Abdullah bin Mubarak (R.A.) [died 181 A.H.] who was from amongst the Imaams of Khurasan was of the opinion of 20. Ishaq bin Rahweh (R.A.) [died 238 A.H.] was of the opinion of 40 rakaats (TIrmizi). Their followers practiced on more than 8.
Imam Ahle Sunnah Wal Jamat Ahmed bin Hanbal (RA) 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)
Most of the scholars are of the view that what is narrated from ‘Umar, ‘Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa’i.
Al-Shaafa’i said: This is what I learned in our land, in Makkah they pray twenty rak’ahs.
Ibn ‘Abd al-Barr said in al-Istidhkaar (2/69):
Twenty rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah, al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority of scholars and it is the view of the Kufis, the Shaafa’is and most of the fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a time when the people prayed twenty-three rak’ahs including Witr.
See that in Musannaf Ibn Abi Shaybah (2/163).
Yahya bin Sa'ed reported: "Umar bin l-Khattab ordered a man to lead ( Taraweeh) with 20 rakaa. [Sunan Al-Bayaqi]
Abdulaziz bin rafie reported: " Ubai Bin Ka'b used to lead people at taraweeh with 20 Raka'a then pray 3 raka'a as witr" [Sunan Al-Bayhaqi]
The above are authentic Mursal athaar that supports that praying 20 existed at time of Umar bin alkhattab. In addition, there are more supportive evidences:
Nafi' Bin Umar reported: "Ibn Abi malika used to pray with us 20 Raka'a at time he leads us during Ramadn. [Musannaf Ibn Abi Shaiba]
A'taa reported: "I witnessed people praying 23 Rakaa including witr" [ Musanaf Ibn Abi shaiba]
Abu Al-Khusaib reported: " Swaid bin Ghaflah used to lead us during Ramadn. He would pray 5 Taraweeh; 20 Rakaa'a in total. [ Sunan Aal-Bayhaqi]
Imaam Maalik (R.A.) reported from Yazeed ibne Roomaan (R.A.): “The people used to stand in the era of Umar (R.A.) with 23 rakaats in the month of Ramadhaan (Mu’atta Imaam Malik pg.92). The above narration is also found in Sunane Kubra of Imaam Bayhaqi (R.A.) vol.2 pg.496 as well as in Qiyamul Layl by Sheikh Muhammad ibn Nasr Al-Murwazi pg.94.
Imam Baihaqi (R.A.) has transmitted the following narration of Saaib bin Yazeed (R.A.) in his kitabus Sunan-e-Kubra vol.2, pg.496: “That in the era of Hazrath Umra (R.A.) the people used to read 20 rakaats and in the era of Uthman (R.A.) due to the severity of standing, they used to recline upon sticks.”
And 5 lines later Imam Baihaqi (R.A.) narrates that ___ who was amongst the companions of hazrath Ali (R.A.) used to be the Imam in Ramadhaan and would read 20 rakaats. Two lines later Imam Baihaqi (R.A.) narrates that Hazrath Ali (R.A.) instructed a person to read 20 rakaats for the people.
This was the condition of the era of Hazrath Umar, Usman and Ali (R.A.). The martyrdom of Hazrath Ali (R.A.) occured in 40 A.H. 23 years after the death of Hazrath Ali (R.A.) in 63 A.H. the bloody incident of Harra took place. Imam Malik (R.A.) has explained that from before the incident of Harra till now for more than a 100 years the recurring practice in Madina has been to read 38 rakaats. The explanation of Saalih Maulat Thu’ama) also lends support to this. The difference in the number of rakaats shown by Imam Malik (R.A.) and Saalih is due to the difference in the number of rakaats of witr. however the common factor between the two is that from before Harra, the practice in Madina has been to read more than 20 rakaats.
Muaz Abu Halima (R.A.) is a Sahaabi and he was martyred on the day of Harra. Ibne Sereen (R.A.) has borne witness to the fact that he used to perform 41 rakaats in Ramadhaan. For the details of the above 3 check Tuhfatul Ahwazee vol.7, pg.72 commentary on Tirmizi written by Ml. Mubarakpuri a scholar of the Ahle Hadith).
Naafi was the freed slave of Hazrath Ibne Umar (R.A.) as well as the student of Hazrath Aisha (R.A.), Hazrath Abu Hurairah (R.A.) and Hazrath Raafi (R.A.). He has mentioned: “I had seen and found people reading 36 rakaats taraweeh and 3 witr (Tuhfatul Ahwazee vol.2 pg.73). Naafi (R.A.) passed away in 117 A.H.
Dawood bin Qais (R.A.) mentions: “I had seen the people of Madina reading 36 rakaats in the era of Umar bin Abdul Aziz (R.A.) [passed away 101 A.H.] and Abaan bin Umar (passed away 105 A.H.) [Qiyamul Layl pg. 91]. Further Umar bin Abdul Aziz (R.A.) used to command the Qarees to read 36 rakaats (Qiyamul Layl pg.93).
At any rate the practise of Madina till the era of Imam Malik (R.A.) [passed away 179 A.H.] was 36, 38 or 41 rakaats or it can be said that the practice was 36 and the difference in number is due to the difference of opinion in the number of rakaats of witr. Even after Imam Malik (R.A.) this continued to be the practice in Madina, therefore Imam Tirmizi (R.A.) [passed away 279 A.H.) after mentioning 41 rakaats said: “This is the practice of the people of Madina.” And was not restricted to Madina. It is apparent that wherever the followers of Imam Malik (R.A.) were the practice was on 36 as the books of the Maaliki Madhab testify.
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 number being 13 including witr and it can also go beyond it because no exclusive number is prescribed. 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.
No specific number for Tahajjud:
Abdullah Bin Umar (Radi Allahu Anhu) related: A man asked the Prophet (Sallah Allahu Alihi Wa Sallam) about Night Prayers. He replied: " Night prayer are two by two, and when you are afraid that dawn is approaching then pray one Raka'a to make what you have prayed odd" [ Malik's Muwatta: Hadeeth 267]
A'mro Bin A'bsa reported: I asked the Prophet: what is the best time of the night? He [ the prophet- replied: " the last part of the night. PRAY AS MUCH AS YOU WISH because Salah at that time is witnessed and written ( by angles) and do so until you pray Subh ( Fajr)...." [ Sahih Ibn Khuzaima: 260 and Mustadrak: 584]
Narrated by Anas Bin Malik: Once, the Prophet (Salla Allahu Alihi Wa Sallam) was offering night prayer - during Ramdan- at his Hujra. So some companions joined him and started praying with him. As a result, the prophet (sallah Allahu Alihi Üa Sallam) shortened the length of the Salah then entered his house and prayed long Salah then he came out and led his companion in a Salah but short one. Then he entered his house again and prayed long salah Then he went out and prayed with his companion short one then he went back to his house and prayed long salah. He kept doing so many times until fajr came they asked him: we came and you did such and such. He replied: I did so for you" [ Musnad Ahmad: 13236]
The Incorrect Evidence Provided for Establishing of 8 Rakats as Taraweeh:
There is different Sahih Ahadith that can be found supporting the number of Rakats performed by Prophet (Sallaho Alaihe Wassallam) 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 : ‘How was the prayer of the Prophet (Sallaho Alaihe Wassallam) in Ramadhan?’ She replied: ‘The Prophet 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 throughout the whole year (in and outside of Ramadhan) would be no more than 11 Rakats. Therefore, this Hadith indicates the Prophet’s (Sallaho Alaihe Wassallam) 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?
Hadeeths that Prove that the Prophet ( Salla Allahu Alihi Wa Sallam) prayed more than what Aisha ( radi Allahu Anha) reported:
Ibn Abbas reported: "Once I passed the night in the house of my aunt Maimuna ( radi Allahu A'nha). Allah's Messenger ( Salla Allahu Alihi Wa sallam) offered the I'shaa prayer and then came to the house and offered Four Raka'aat and slept. Later on, he woke up and stood for the prayer and I stood on his left side. He drew me to his right side and prayed [ two by two until he prayed Eight Raka'aat] then he prayed Five raka'aat and then Two raka'aat. He then slept till I heard his breath sound. Afterwards, he went out for Fajr Prayer. [ Sahih Bukhari: 117] [ what between the brackets is documented in Sunan Abi dawd: 1358].
The above authentic Hadeeth proves that the Prophet prayed 17 Raka'at as night prayer, which is backed up by the statement of Al-Hafith Al-Munthiri who said: " it is reported that most of what the Prophet (Salla Allahu Alihi Wa Sallam) offered as night prayer is Seventeen rakaat" [ Al-Talkhees: 2/14].
Sayyidina Abdullah Ibn Abbas (RA) related: ‘The Prophet (Sallaho Alaihe Wassallam) took rest after Isha (in the house of Mamunah ) when half of the night had passed the Prophet (Sallaho Alaihe Wassallam) woke up from his sleep and rubbed his eyes with his hands and recited the last 10 verses of Surah Ale Imran. The Prophet 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)
It is recorded in the Sahih Hadith that in the time of Prophet (Sallaho Alaihe Wassallam), He only prayed as Imam 3 nights in Ramadhan with the congregation of the Companions . On the three nights when The Prophet (Sallaho Alaihe Wassallam) performed Taraweeh Salaah in congregation, He performed Tahajjud Salaah alone on one of those nights. Anas (RA) related that the Prophet (Sallaho Alaihe Wassallam) ‘In (one night of) Ramadhan was praying (Taraweeh) Salaah. A number of us including myself joined the Prophet (Sallaho Alaihe Wassallam) in Salaah forming one Jamaat. Afterwards the Prophet (Sallaho Alaihe Wassallam) 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 would (Sallaho Alaihe Wassallam) 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 never led the congregation of the Companions in Tahajjud (Qiyam ul Layl). (Fatawa Rahimiyah vol 1, p331)
If the above narration is not regarding the Tahajjud prayer, then the Sahih narration of Ibn Hajar Asqalani (RA) mentioned above where the Prophet 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 Ulama of Salaf-us-Saliheen (RA) 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 , especially the 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 of Aisha (RA) is in respect of Tahajjud prayer
Allamah Abu Bakr ibn Arabi (RA) writes: ‘the 11 Rakats (8 Rakats Nafl, 3 Witr) narration related by Aisha (RA) refers to the Qiyam ul Layl (Tahajjud) of the Prophet .’ (Aridatul Ah’wadhi Shara Tirmidhi vol 4, p19)
Ibn Hajar Al Asqalani (RA) 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 (RA) has taken all of Aisha (RA) narrations as referring to the Tahajjud prayer of the Prophet (Sallaho Alaihe Wassallam) , which He would perform in Her house. (Sharah Muslim Nawawi vol 1, p253)
Qazi Mohammad Shawqani (RA) 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 (RA) states: ‘the narration of Aisha (RA) is in regards to Tahajjud which whether it was Ramadhan or not the Prophet would always perform. (Fatawa Azizia p125)
Shah Waliullah Muhaddith Dehlawi (RA) 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 (RA) 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-Durrul Mukhtar. vol 1 p.520)
After all these narrations and sayings, an appeal is made to the people to act upon the sayings and way shown by the Sahabah . The actions of the Sahabah are the actions of Rasulullah .
wallahualam
