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.
[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
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.”
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.”
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?”