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Is
Tarâwîh Salâh 20 Raka'ât? |
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Introduction It
is an accepted fact among the authentic scholars of Islam that for centuries,
tarâwîh salât was and is an additional salâh (prayer) in the month of
Ramadân. Only the Shî’as reject tarâwîh. The Ahle Hadîth sect (or Salafis) also reject the fact that there
is an additional prayer in Ramadân. Their belief is that tahajjud salât which
is performed during the latter portion of the night was brought forward in
Ramadân. Thus there is no addition in Ramadân. (The
Ahle Hadith are a sect that do not ascribe to any
mazhab nor do they follow any particular Imam. They claim to derive their
rules directly from the hadith. Another name used for this sect is Ghair
Muqallideen. The Salafis also hold similar beliefs. The term Ahle Hadith used
in this book refers in general to all those who hold such beliefs) The
Ahle Hadith hold the same belief as the Shî’a regarding tarâwîh. (It is
interesting to not that Mia Nazir Husain Delhwi, the firts notable scholar of
the Ahle Hadith sect remarked to Moulana Thanaullah Amritsari that the Ahle
Hadith are small Shias due to the disrespect created by not adopting the
taqlid of the Imaams. See Tarikh Ahle Hadith by Moulana Muhammad Ibrahim)
According to them, Nabî (Sallallâhu alaihi wasallam) began performing
his tahajjud earlier in Ramadân. This was then termed tarâwîh. According to
this belief, there was no increase in the salât of Nabî (Sallallâhu alaihi
wasallam) during Ramadân. Salât
is the highest form of physical worship in Islam. When the month of Ramadân
arrives, the common masses begin increasing their salât by performing extra
nawâfil (optional prayers). Can it then be possible for Rasűlullâh (Sallallâhu
alaihi wasallam) that he encouraged excess worship in this month while he
himself did not increase his nightly worship? If he merely transferred his
tahajjud salât to an earlier time, then it implies that there was no increase
in his salât. So why did he ask his followers to perform an additional prayer
in Ramadân? There
is a narration that indicates an increase in his salât during the holy month.
Hadrat Abu Hurairah (Radiallâhu anhu) reports that Rasűlullâh (Sallallâhu
alaihi wasallam) said: "Whoever
stood in Ramadân (in worship) with Imân and to seek reward, all his past sins
are forgiven."(Sahih Muslim vol.1 pg.259) This
hadith indicates that Nabî (Sallallâhu alaihi wasallam) encouraged the
people to stand and worship Allâh during the month of Ramadân i.e. by
performing salât, but did he himself add anything to his salâh? Is
it suitable for the lofty status of this messenger that he encourages people
to perform salât in such a holy month while he himself does not do so? Any
person that studies the life history of Nabî (Sallallâhu alaihi wasallam),
knows that there was no contradiction between his speech and his action. He
practically demonstrated all that he spoke of. Even people that are generally
far from Dîn, perform some extra worship during Ramadân. Thus it is
impossible for him to have omitted extra salât in Ramadân. He most certainly
performed an additional salâh but was not strict in enforcing it. Accordingly,
the beliefs of the Ahle Hadith and Shias are similar on this issue; the only
difference being that the Shia have not claimed the eight raka!ât of tahajjud
being brought forward while the Ahle Hadith have done so. The Shî’as openly
and directly claim that there is no extra salât in Ramadân and Rasűlullâh (Sallallâhu
alaihi wasallam) did not add any salâh in the blessed nights of Ramadân. With
regards to the number of raka´ât of tarâwîh, for the past twelve centuries,
the entire ummah without any exception has been performing twenty raka´ât of
tarâwîh. This has been the practice of Muslims from the time of Rasűlullâh (Sallallâhu
alaihi wasallam), the Sahâbah (Radiallâhu anhum), the Tabi’een and
the Ulama (Rahimahumullâh) until two centuries ago,
when a newly-born sect called the Ahle Hadîth introduced the theory
that tarâwîh is only eight raka´ât. Till today, tarâwîh in both the Haramain
(Makkah and Madînah) is twenty raka´ât and thousands of Muslims observe it
there in the month of Ramadân. If
we assume that eight raka´ât of tarâwîh is correct, then
it means that the entire Ummah was deviated for all these centuries by
performing twenty raka´ât without any Shar´î proof. Nonetheless, it can be
conclusively proven that no musjid from the time of Nabî (Sallallâhu
alaihi wasallam) till two centuries ago had the practice of eight
raka´ât. Had eight raka´ât been the mazhab of anyone, a scholar like Imâm
Tirmizi would have mentioned it in his Jâmi, but none of the Sihâh Sittah
(six canonical works of hadîth) mention anyone’s
practice to be of eight raka´ât in any musjid. In
this brief treatise, an effort has been made to prove that tarâwîh salât is
an additional salât in Ramadân and that it is indeed twenty raka´ât. It is
hoped that this treatise will remove all doubts and clarify the mas’alah for
both students and the masses alike. May Allâh accept this humble effort and
guide the ignorant. Âmîn. |
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Chapter
One The Early Stage Ibn
Shihâb narrated that Nabi (Sallallâhu alaihi wasallam) passed away and
the people continued observing salât (tarâwîh) individually and this
continued in the era of Abu Bakr (Radiallâhu anhu) and the early
stages of the khilâfah of Umar (Radiallâhu anhu). Abdur
Rahmân Ibn Abdil Qârrî narrates that he went out with Umar (Radiallâhu
anhu) during one night of Ramadân to the musjid. The people were
performing salât in different groups. Some people were praying alone or a
person was performing salât with a small group behind him. Umar (Radiallâhu
anhu) expressed his desire of gathering all the people behind one reciter
(Qârî) and letting them perform salât in congregation. He felt this would be
much better than people performing salât in different groups or individually.
After he made a firm resolve to implement this desire of his, he gathered the
people behind Ubayy Ibn Ka’b (Radiallâhu anhu). (Bukhari vol.1 pg.269) Urwa
(Radiallâhu anhu) narrates that Âisha (Radiallâhu anhâ)
informed him that Nabi (Sallallâhu alaihi wasallam) went out to the
musjid during the middle of the night and performed salât with some men. In
the morning the people spoke about it and more people gathered on the second
night. In the morning the people again talked about it. On the third night,
the musjid was full. On the fourth night, the musjid could not accommodate
the large crowd that had gathered. Nabi (Sallallâhu alaihi wasallam)
only came out in the morning for the fajr salât. After completing the fajr
prayer, he addressed the people and told them that he knew of their presence
in the musjid but did not attend in fear of the tarâwîh becoming compulsory
on them. He also feared that they would not be able to practise on this
punctually.(Bukhari vol.1 pg.269) The Term Sunnah When
the word sunnat is used, it refers not only to the sunnat of Nabî (Sallallâhu
alaihi wasallam) but also to the practice of the four rightly-guided
caliphs. This is gleaned from a hadîth of Nabî (Sallallâhu alaihi wasallam)
wherein he said, "Hold firmly on to my sunnah and the sunnah of the
Khulafâ Râshidîn (the four rightly-guided caliphs)."(Abu Dawood vol2 pg
635, Tirmidhi vol.2 pg.108, Sunan Darimi vol.1 pg.43 and Ibn Majah pg.5) This
hadîth clearly indicates that the Muslim ummah should bring into practice the
sayings and practices of the Khulafâ also. Some Ulamâ like Sheikh Abdul Ghanî
Muhaddith Dhelwî have gone to the extent of saying that the word Khulafâ is
general and refers to all those people who follow the way of Rasulullah (Sallallâhu
alaihi wasallam), the four Imâms and the Khalifah Umar Ibn Abdil
Azîz.(Injahul Hajah pg.5) It
can be gleaned from the above hadith that just as it is incumbent to follow
the sunnah of Rasulullah (Sallallâhu alaihi wasallam), so is it
essential to adopt the way of the Khulafâ Râshidîn. And in the opinion of
some scholars, even the way of the Mujtahidîn should be adopted. All the
Khulafâ and Mujtahidîn did not perform less than twenty raka’ât of tarâwîh.
Therefore to perform less than twenty raka’ât is against the sunnah of the
Khulafâ. Sheikh
Badrudîn Aini (855 A.H.) writes in his commentary on Hidayah: "There
is no doubt that reward is obtained in following Abu Bakr and Umar (Radiallâhu
anhumâ) and one will be punished if they are not followed because we have
been commanded to obey them. Nabî (Sallallâhu alaihi wasallam) said,
‘Follow the two after me i.e. Abu Bakr and Umar’. Thus adopting their way is
essential and to discard such a compulsion necessitates reproach and
punishment."(Majmuatul Fataawa, vol.1 pg.215) Kamâluddin
Ibn Humâm (869 A.H.) writes in Tahrîrul Usűl: "The Hanafi
scholars have divided azîmah (resolution) into: (a)
Fard - whose compulsion is categoric, (b)
Wâjib - whole compulsion is most likely, (c)
Sunnah - the method adopted by Nabî (Sallallâhu alaihi wasallam) and
the Khulafâ Ar-Râshidîn or some of them. It
is mentioned in Tabyîn, the annotation of Hussami that sunnah
refers to the way of Dîn whether it is that of Nabî (Sallallâhu alaihi
wasallam) or that of the Khulafâ Ar-Râshidîn. In short, the term sunnah
is general, referring to both the sunnah of Nabî (Sallallâhu alaihi
wasallam) and the sunnah of the Khulafâ. The sunnah of the Khulafâ was of
twenty raka´ât tarâwîh. None of them performed anything less. They believed
that it was the advice of Nabî (Sallallâhu alaihi wasallam) to pray
more in the month of Ramadân. |
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Ijma |
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Mullâ
Ali Qâri states that that the Sahâba (Radiallâhu anhum) have made
consensus (Ijmâ) on the practice of twenty raka!ât.(Mirqat
vol.3 pg.194) Allâmah Ibn Abdul Barr Mâliki and Ibn Hajar Makki have narrated
Ijmâ on twenty raka!ât. Allâmah Qâdi Khan, Allâmah Shamsuddîn, Allâmah
Qastalâni, Sheikh Muhammad Zakarriyya Kandhelwi, Allâmah Abdul Hayy Lucknowi
and Nawwâb Siddiq Hasan have narrated this Ijmâ in their works.
(Fataawa Qadi Khan, Sharh Muqanna vol.1 pg.852, Sharh Bukhari of
Qastalani) Imâm Nawawi states that the practice of twenty continued
from the pious precursors and has been firmly established. Ibn Qudâmah has
stated in Al-Mughni that this is like Ijmâ.(Al Mughni vol.1
pg.803) Ibn Hajar Makki has stated that the Sahâba (Radiallâhu anhum)
were unanimous on twenty. (Mirqat) If one only takes this proof, it is
sufficient for the establishment of twenty raka!ât
because the sunnah of the Khulafâ is equivalent to the sunnah of Nabi (Sallallahu
alaihi wasallam). Huzaifa (Radiallâhu anhu) has narrated that Nabi
(Sallallahu alaihi wasallam) said, "Follow the the two after
me." and he indicated to Abu Bakr and Umar (Radiallâhu anhu).
(Tirmidhi vol.2 pg. 229) Had twenty raka!ât not been
a sunnah, who was a greater enemy of bid’ah (innovation) than Umar (Radiallâhu
anhu)? And if he had erred, the Sahaba (Radiallâhu anhum) would
not have accepted it. They most certainly knew of a statement or action of
Nabi (Sallallahu alaihi wasallam) whether it has reached us with a
correct chain of narrators or not. Imâm Abu Yusuf states that he asked Imâm
Abu Hanifa about tarâwîh and the practice of Umar (Radiallâhu anhu).
Imâm Abu Hanifa replied that tarâwîh is sunnat muakkadah (an emphasised
sunnah) and Umar (Radiallâhu anhu) did not invent it himself nor was
he an innovator. He initiated it due to a practice which he learnt from Nabi
(Sallallahu alaihi wasallam). (Maraqil Falah pg.8) |
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Sheikh
Atiyyah Muhammed Sâlim, who is a judge of the supreme court of Madina
Munawwarah and an orator and teacher in Masjidun Nabawi (Alâ Sâhibihi
As-salâm) has written a book in which he has recorded the history of
tarâwîh for more than a thousand years in Masjidun Nabawi (Alâ Sâhibihi
As-salâm). He has recorded the historical events dating from the era of
Nabi Sallallahu alaihi wasallam right up to 1390 of the Hijrah
calender i.e. almost fourteen centuries. From his writings it is ascertained
that during this lengthy period, tarawîh salâh was never less than twenty
raka!ât in Masjidun Nabawi (Alâ Sâhibihi
As-salâm). The practice and norm was only twenty raka!ât
or more (never less than that). After recording the historical facts till
page 151 of his book, Sheikh Atiyyah poses a question to the readers. During
this lengthy period, were eight raka!ât the maximum
limit or were less than twenty raka!ât ever performed?! For fourteen hundred
years, the tarawîh salâh was between twenty and forty raka!ât.
No person possessing Imân ever said that to perform more than eight raka!ât is not permissible. |
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Before
that in 1376 Hijri, a renowned scholar of hadith of India, Moulanâ Habibur
Rahman Azmi wrote a book entitled "Raka’ât-e-Tarâwîh" in which he
writes: |
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"The
clamour that the Ghair Muqallidîn (the group of people who do not follow any
Imâm or Mazhab) of India had started for the past hundred years or so was
never heard of before. Throughout the Islamic world, twenty raka!ât or more were being performed. Similarly, from the time
of Umar Radiallâhu anhu till the time of this uproar, there was no
masjid in the world where eight raka!ât of tarawîh
used to be performed, which implies that for approximately twelve hundred and
fifty years, all the Muslims (Ahle Sunnah) used to regard twenty raka!ât or
more than twenty raka!ât as sunnah and worthy of being practised. After such
a long period, this sect has made a new manifestation - that up to now what
the Muslims were doing was incorrect. The correct version is only eight raka!ât." Thereafter Ml. Habibur Rahman Azmi discusses
from the books of hadith with references regarding what transpired during
these twelve hundred and fifty years. He states that the practice of the
Muslims (of twenty raka!ât tarawîh) is not contrary
to hadith, but rather is in conformity to the sunnah of Rasulullah Sallallahu
alaihi wasallam and the rightly-guided Khulafa (Radiallâhu anhum). |
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Sheikh
Atiyyah, in a similar manner, has proven the performance of twenty raka!ât from history and the hadith. He has also quoted from
the books of the four Imâms (Malik, Shafi, Ahmed and Abu Hanifa Rahimahumullâh)
and has subsequently quoted the following authentic hadith: |
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"Hold
steadfast unto my sunnah and the sunnah of the rightly guided Khulafa (i.e.
Abu Bakr, Umar, Uthman and Ali Radiallahu anhuma."(Mishkat pg.30) |
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We
can challenge anyone to prove that any jurist or muhaddith has rejected
twenty raka!ât of tarâwîh from the era of Umar till
the era of the British Empire in India. We also challenge anyone to prove
from authentic Islamic literature that there was a protest against adopting
this practice. |
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Chapter
Three |
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Some
of the narrations report more than twenty raka´ât. In fact, for more than 150
years, the standard practice in Madinah was of thirty six raka´ât. The reason
for this number (36) is that some saints used to perform four raka´ât
individually at every interval (tarwîhah), thus adding an additional
number of sixteen to the total of twenty. However, only twenty raka´ât were
performed with congregation. Eventually the additional four raka´ât of every
interval were omitted and twenty raka´ât became the standard practice of
every city. Although the names of all the Ulama are not explicitly mentioned
in the books of Fiqh, nonetheless this much is certain that after the Khairul
Quroon (the era of Nabî Sallallâhu alaihi wasallam and the
Sahâba), all the Ulama of the Ahle Sunnat wal Jamâ’at gave a verdict of
twenty raka´ât. |
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The
names of some of the Ulama (scholars) who upheld the view of twenty raka´ât
are as follows : |
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Sheikhul Islam Imâm Ibn Abdul Barr
Qurtubi (463 A.H.) : His opinion is that twenty raka´ât
tarâwîh and three raka´ât witr is the most authentic narration.(Masabih) |
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Imâm Ghazali (550 A.H.) writes: Tarâwîh is
twenty raka´ât, its method is well known and it is sunnah muakkadah. (Ihya ul
Uloom vol.1 pg.139) |
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Sayyid Abdul Qadir Jailani (561 A.H.) writes: Tarâwîh
salât is a sunnah of Nabî (Sallallâhu alaihi wasallam) and it
comprises of twenty raka´ât. (Ghunyatut Talibin pg.464) |
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Imâm Ibn Qudâma Hambali (620 A.H) states: According
to Imâm Ahmad Ibn Hambal, the most acceptable view is of twenty raka´ât. (Al
Ghina vol.1 pg.802) |
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Imâm Muhîudîn Nawawi (676 A.H.), the commentator
of Sahîh Muslim writes: Remember that tarâwîh is a unanimously
accepted sunnah of the Muslims. It is twenty raka´ât. (Kitabul Azkaar pg.83) |
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Sheikh Ibn Taymiyah (728 A.H.) writes: It has
been accepted that Ubayy Ibn Kab used to lead the salât for the people by
performing twenty raka´ât in Ramadân and three raka´ât witr. Accordingly,
most of the Ulama regarded twenty raka´ât as sunnat because Ubayy used to
lead the congregation of the Muhâjirîn and the Ansâr and none of them
rejected his act. (Fataawa Ibn Taymiyyah vol.23 pg.112) |
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Allamah Subki (756 A.H.) writes in Minhâj:
Have conviction that the number of raka´ât in these nights has not been
established from Nabî (Sallallâhu alaihi wasallam) whilst our mazhab
is of performing twenty raka´ât. |
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Allamah Badrudîn Aini (855 A.H.) has proved
conclusively in his annotation of Sahîh Bukhârî, the authenticity of
twenty raka´ât tarâwîh. (Aini Sharh Bukhari) |
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Hâfiz Ibn Hajar Asqalâni (852 A.H.) states that the
practice of twenty raka´ât has remained in vogue. (Al Masabih) |
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Abdul Wahhâb Sharâni (973 A.H.) is of the opinion
that twenty raka´ât of tarâwîh in Ramadân is more virtuous with jamâ’at
(congregation). (Mizan Sha'rani) |
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Ibn Âbidîn Shâmi (1203 A.H.) writes: Tarâwîh is
sunnah muakkadah because the Khulafâ Ar-Râshidîn were punctual on it. It is
twenty raka´ât after Esha salât. This is the view of the Jumhűr (the
majority) and all the people practise it in the east and the west. (Ad Durrul
Mukhtar vol.1 pg.511) |
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Chapter
Four |
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Two Incorrect Claims |
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Some
people are of the opinion that eight raka´ât of tarâwîh have been transmitted
from Nabî (Sallallâhu alaihi wasallam) and that Sayyidinâ Umar (Radiallâhu
anhu) had given the decree of eight raka´ât. (for details of the nazhab
and proofs of the Ahle Hadith, see Tuhfatul Ahwazi vol.2 pg.72-76) |
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The
proponents of the first claim quote the following hadîth of Sahîh Bukhârî
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Hadrat
Â’isha (Radiallâhu anhâ) was asked about the salât of Nabî (Sallallâhu
alaihi wasallam). She replied, "Nabî (Sallallâhu alaihi wasallam)
did not exceed eleven raka!ât in Ramadân nor in any
other month. He used to perform four raka!ât and do
not ask me about their beauty and their length. Thereafter he used to perform
four raka!ât and do not ask me about their beauty
and their length. Then he used to perform three raka!ât."
Hadrat Aisha asked him, " O Nabî (Sallallâhu
alaihi wasallam) of Allah, do you sleep before performing witr." He replied , "O Aisha, my eyes sleep but not my
heart."(Bukhari pg.154 , Qadimi Kutub Khana Karachi) |
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This
hadîth apparently seems to indicate that Nabî (Sallallâhu alaihi wasallam)
used to perform eight raka!ât tarâwîh and three
raka!ât witr. |
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Sheikh
Nâsirudîn Albâni has quoted this hadith in his book ‘Salât at Tarâwîh’.
The Salafis and the Ghair Muqallidîn also hold this view. |
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Nâsiruddîn
Albâni, a Salafi scholar, was expelled from Saudi Arabia when he wrote a book
on tarâwîh and in it regarded twenty rakâat tarâwîh as an innovation. In this
way he labelled the Ahlus Sunnah of fourteen centuries as innovators. |
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Whenever
any person becomes a salafi, his first task is to discredit the mutawâtir
salâh (the unanimously accepted salaah performed throughout the ages)
which has been performed by the Ummah for fourteen centuries and he
introduces a new salâh which clashes with the mutawâtir salâh. This is
done in order that the Muslims should dispute and clash at least five times
daily and every musjid should be made a battlefield. Even if he does not know
Arabic, by studying translations, he compiles books and sometimes calls it Salâtur
Rasool or Salâtun Nabi. Thus, he objects to the salâh of the
Hanafis, Shâfiîs, Mâlikis and Hambalis and presents a new salâh for the
general masses. |
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Albâni,
by adopting the Salafi sect has also fulfilled this obligation of his. He has
written a book, "Sifat Salâtin Nabi...".
His very reason for writing this book in his words is that till today (1376
A.H.), no concise book on the salâh of Nabi (Sallallâhu alaihi wasallam)
has been written. Therefore this gigantic task has fallen on his shoulders.
He has gathered pieces from approximately 162 books in compiling this work.
In this book, he has not only found fault with the salâh of all four mazhabs,
but he has even found errors of the salâh of the Salafis. Ever since the
formation of this sect, they have regarded the hadith: |
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"When
the Imâm recites, remain silent." as incorrect. Albâni has accepted this
hadith as correct. (Sifatu Salatin Nabi ... pg.95) |
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Another
hadith which they always disregarded is: |
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"Whoever
has an Imâm, the recitation of his Imâm is a recitation for him." Albani
has also accepted this hadith. |
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With
regards to tarâwîh, Albani claims that jamât is mustahab (preferable).
This firstly contradicts the Salafi belief because according to Fatâwâ
Ulamâ Hadith, (vol.6, p.388), jamâ’at is a condition. However, Albani
thought that if he had to adopt this view, he would not be able to use the
above-mentioned hadith of Âisha (Radiallâhu anhâ) because it refers to
a salâh performed individually. |
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In
fact, Professor Abdullah Bahawalpuri claims that even the name tarâwîh was
adopted after the era of Nabi (Sallallâhu alaihi wasallam). Thus
according to the Ahle Hadith, even the word ‘tarâwîh’ is an innovation!
(Rasail Bahawalpuri, pg 101, first edition) |
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To
substantiate his claim of jamâ’at in tarâwîh, Albani quotes the hadith of
Thalabah Ibn Abi Mâlik Al-Qurazi and then he goes on to say that this hadith
is mursal hasan and has a supporting hadith (shâhid) in
Abu Dawűd. But he does not mention what Imâm Abu Dawűd states after the
hadith: "This hadith is not strong as Muslim Ibn Khalid is a weak
narrator." (Abu Dawood vol.1 pg.217) |
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He
has conveniently omitted this text as it goes against his proof. Furthermore,
a mursal hadith in his terminology is weak, yet here he has called it hasan
and has used it for his own expediency. This hadith also goes against the
accepted hadith of Sahîh Bukhârî and Sahîh Muslim. (Bukhari
vol.1 pg. 101; Muslim vol.1 pg.266) |
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Definition of Sunnat |
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Once
Moulana Muhammad Amîn Safdar had a debate with Moulana Muhammad Rafîq
Pisarwari of the Ahle Hadith sect. Moulana Muhammad Rafîq wrote his claim
thus: |
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"Eight
raka!ât of tarâwîh are sunnat muakkadah with jamât
in Ramadân." |
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Moulana
Muhammad Amîn Safdar asked him to first give the definition of tarâwîh and
sunnat. But his definition should only be from the Qur!ân
and hadith, not plagiarism from any Ummati’s book of jurisprudence. |
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Moulana
Muhammad Rafîq replied that sunnat is what Nabi (Sallallâhu alaihi
wasallam) himself practised always. |
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Moulana
Muhammad Amîn said that this definition was not concise and nor was it taken
from the Qur!ân or hadith. Turning to the audience,
he told them that they all knew that azân and iqâmah is sunnah muakkadah, yet
Nabi (Sallallâhu alaihi wasallam) never gave azân once. According to
Molvi Rafîq’s definition, neither is azân sunnat nor iqâmah. Furthermore,
Nabi (Sallallâhu alaihi wasallam) himself practised all the farâid
(compulsory acts). According to the above definition, even the farâid become
sunnats. The issue was very clear and the audience realised that Moulana
Muhammad Rafîq could not define sunnat. He asked for a respite of three
months to give the definition but even after three months was unable to
produce anything. In defeat, he called the police to terminate the debate. |
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The
first claim (that eight raka´ât of tarâwîh have been transmitted from Nabî Sallallâhu
alaihi wasallam) is incorrect for the following reasons : |
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The First Reason |
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In
this hadîth, the words ‘nor in any other month’ i.e. besides Ramadân, in
other months he used to perform eleven raka´ât as well shows clearly that
this question to Â!isha concerned the Tahajjud Salât
which he performed in all twelve months of the year. Hadrat Â!isha has reported
the following hadîth: |
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"During
the last ten nights of Ramadân, Rasulullah used to fasten his lower garment,
remain awake the whole night and awaken his family also." (Bukhari vol.1
pg.271) |
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Upon
hearing this, the inquirer probably thought that he (i.e. Nabî Sallallâhu
alaihi wasallam) increased his tahajjud in Ramadân. Hadrat Â!isha replied that Nabî (Sallallâhu alaihi wasallam)'s
habit was of eleven lengthy raka´ât. This clearly proves that this hadîth
concerns Tahajjud and not tarâwîh. |
|
The Second Reason |
|
On
the assumption that this hadîth concerns tarâwîh, then too it is incorrect to
say that Nabî (Sallallâhu alaihi wasallam) never performed more than
eleven raka´ât because another hadîth of Â!isha
states that Nabî (Sallallâhu alaihi wasallam) used to perform thirteen
raka´ât. |
|
The
commentators of hadîth such as Hafiz Ibn Hajar have reconciled these two
differing ahâdith by stating that they refer to different conditions and
times. At some occasions Nabî (Sallallâhu alaihi wasallam) used to
perform thirteen raka´ât and at others only eleven raka´ât. (Fathul Bari
vol.3 pg.14) |
|
Moulânâ
Abdur Rahmân Mubârakpűri (1353 A.H.), a respected scholar of the Ahle Hadîth
sect has also accepted the fact that Nabî (Sallallâhu alaihi wasallam)
performed thirteen raka´ât. (Tuhfatul Ahwazi vol.2 pg.3) |
|
This
hadîth of ‘thirteen raka´ât’ categorically negates the claim that Nabî (Sallallâhu
alaihi wasallam) never performed more than eleven raka´ât. |
|
Sheikh
Suyuti has quoted the statement of Allamah Bâjî that the words of Â’isha (Radiallâhu
anhâ) ‘did not exceed’ indicate his habit which was done most of the time
and not his perpetual habit. (Tanwirul Hawalik vol.1 pg.142) |
|
The Third Reason |
|
In
this hadîth Hadrat Â!isha states that Nabî (Sallallâhu
alaihi wasallam) used to read four lengthy raka´ât, then another four and
finally witr. Hence, in order to practise this hadîth, one has to perform
four raka´ât with one salâm, then four raka´ât with one salâm and finally
three witr with one salâm. The proponents of eight raka´ât tarâwîh do not
practise in this manner. Consequently, to use this hadîth against those that
perform twenty raka´ât is illogical. |
|
The Fourth Reason |
|
Imâm
Muhammad Ibn Nasr Marwazi (294 A.H.) has written a chapter on the number of
raka´ât of tarâwîh in his book ‘Qiyamul Layl’. In this chapter, he has
mentioned numerous ahâdith but he has not in the slightest way made any
indication towards this hadîth of Â!isha (Radiallâhu
anhâ) which is the most authentic. This clearly shows that this hadîth
concerns nafl salât and not tarâwîh. |
|
The Fifth Reason |
|
At
the end of this hadîth, Hadrat Â!isha enquired from
Nabî (Sallallâhu alaihi wasallam) whether he slept before witr or not
and Nabî (Sallallâhu alaihi wasallam) replied that his eyes slept but
not his heart. There is absolutely no mention in any hadîth that Nabî (Sallallâhu
alaihi wasallam) performed eight raka´ât tarâwîh and then slept while the
Sahâba (Radiallâhu ahhum) remained waiting. However, he used to
perform tahajjud at home and sometimes slept before witr. Furthermore, had it
been tarâwîh, Hadrat Â!isha would have stood in the
ladies’ row behind the men and the men would have known about it first. The
fact that the men did not know indicates that it was tahajjud salât being
performed in the privacy of the home and not tarâwîh as is wrongly assumed. |
|
The Sixth Reason |
|
Generally
the Muhaddithîn (Scholars of hadîth) categorize every hadîth by giving
it a title. The title indicates the subject matter of the hadîth. The fact
that all the Muhaddithîn have not given a title of tarâwîh to this hadîth, indicates that in their opinion it refers to nafl
salât and not tarâwîh. |
|
Imâm
Muhammad, a renowned jurist, mentions that the cause of the following hadith
is that Nabî (Sallallâhu alaihi wasallam) did not make any addition to
Tahajjud because of the additional salâh of Ramadân viz. tarâwîh. This is the
relation between the hadith of Â’isha (Radiallahu anhâ) and the
chapter heading. |
|
This
hadîth of Â’isha (Radiallahu anhâ) appears several times in Sahîh Bukhâri in
the following chapters: |
|
1.
Kitâbut Tahajjud - Chapter on Nabî (Sallallâhu alaihi wasallam)'s
worship at night in Ramadân and other months. (Vol.1 Page 154) (this
reference and the subsequent ones refer to the Qadimi Kutub Khana print of
Sahih Bukhari, Karachi, Pakistan) |
|
2.
Kitâbus Saum - Chapter on the virtue of worship in Ramadân. (Vol.1 Page 269) |
|
3.
Chapter - Nabî (Sallallâhu alaihi wasallam)'s eyes used to sleep, not
his heart.(Vol.1 Page 504) |
|
4.
Chapter on witr. (Vol.1 Page 135) |
|
These
captions clearly indicate a reference to tahajjud salât. Nowhere is there the
slightest indication of tarâwîh. Imâm Muslim, Imâm Mâlik, Imâm Abdur Razzâq,
Imâm Abu Dawűd, Imâm Nisâi, Imâm Tirmizi, Imâm Abu Awânah, Imâm Ibn
Khuzaimah, Imâm Marwazi, Imâm Dârimi, the author of Bulooghul Marâm
and Mishkât have all mentioned this hadith in their works but not one
of them has mentioned it under the chapter of tarâwîh. |
|
Imâm
Muslim, Abu Dawűd and Tirmizi have narrated this hadith under Qiyâmul Layl
(worship at night viz. tahajjud) (Muslim vol.1 pg254; Abu Dawood vol.1
pg.189; Tirmidhi vol.1 pg.99). Imâm Tirmizi has not even mentioned eight raka!ât under tarâwîh. This indicates that up till the time of
Imâm Tirmizi, there was no scholar of the opinion that tarâwîh is eight raka!ât nor did anyone understand this hadith to refer to
tarâwîh. |
|
Imâm
Mâlik and Imâm Nisai have narrated this hadith in the chapter of witr.
(Muwatta Imam Malik pg.102, Abu Dawood vol.1 pg.248) |
|
This
hadith has also been narrated in the chapter of tahajjud in Mishâtul
Masâbîh, Musannaf Abdur Razzâq, Abu Awânah, Sahîh Ibn Khuzaimah, and Sunan
Dârimi. |
|
Hâfiz
Ibn Hajar states: "It has appeared to me that the wisdom in not
performing more than eleven raka´ât is that tahajjud and witr are prayers of
the night while the prayers of the day which are Zuhr (4 raka´ât), Asr (4
raka´ât) and Maghrib (3 raka´ât) also total eleven. Consequently it was
suitable for the salât of the night to conform in number to the salât of the
day." (Fathul Bari vol.3 pg.16) |
|
The Seventh Reason |
|
Â’isha
(Radiallahu anhâ) never used this hadith against those who performed
twenty raka!ât during the eras of Umar, Uthman and
Ali (Radiallâhu anhu). In fact, this hadith of tahajjud has been
narrated by many Sahâba (Radiallâhu anhu) but not one of them has
quoted it against those who performed twenty raka!ât
tarâwîh. After the era of the Sahâba (Radiallâhu anhu), the Tâbiîn and
Taba-Tâbiîn also performed twenty raka!ât but not
one them used this hadith against those who performed twenty raka!ât. |
|
Even
the Ahle Hadith do not practise this hadith
according to its purport. The hadith has the words, ‘besides Ramadân’ but
they do not perform tarâwîh out of Ramadân. The hadith mentions the salâh in
units of four; they perform it in units of two. The hadith mentions the salâh
being performed at home; they perform it in the musjid. The hadith mentions
three raka!ât of witr; they perform one rakât. The
hadith mentions the salâh being performed individually; they perform it in
congregation. The hadith mentions sleeping before witr; they do not sleep
before the witr. |
|
Chapter
Five |
|
Tahajjud and Tarawih are Seperate
Salats |
|
Tahajjud
and tarâwîh Salât differ in the following ways: |
|
(1)
Tahajjud was ordained by Allâh Ta!âlâ. Allâh Ta!âlâ told Nabî (Sallallâhu alaihi wasallam):"O
the one wrapped in a blanket, stand up (in worship) at night except a
little..." (Surah 73 Verse 2) |
|
The
following verse also indicates the compulsion of Tahajjud: "And perform
the tahajjud salâh at night, it would be an additional prayer for you."
(Surah 17 Verse 79) |
|
No
other verse informs us that in Ramadân we are exempted from its compulsion.
Regarding tarâwîh, Nabî (Sallallâhu alaihi wasallam) feared that it
would be made compulsory on the ummah. |
|
On
the other hand, Tarawîh was initiated by Nabî (Sallallâhu alaihi wasallam).
It is mentioned in a hadith, "It is a month in which Allâh has made
fasting compulsory while I (Nabî Sallallâhu alaihi wasallam) have made
the Tarawîh sunnah."(Nisai vol.1 pg.308; Ibn Majah pg.94) The two acts
have been described in comparison to each other. |
|
(2)
Tahajjud was ordained in Makkah whilst tarâwîh was prescribed in Madinah. |
|
(3)
It is unanimously accepted that the number of raka´ât of tahajjud have been
transmitted from Nabî (Sallallâhu alaihi wasallam). They are a maximum
of thirteen raka´ât if witr is included and a minimum of 7 raka´ât including
witr. However, as regards tarawîh, no fixed number has been narrated with
regard to the nights when Nabî (Sallallâhu alaihi wasallam) led the
salâh of tarawîh in the musjid. Accordingly, there is a difference of opinion
among the Mujtahidîn. Some say thirty, some thirty six or more. Thus the
narration of Imâm Bukhâri (in which eight raka!ât
have been mentioned) cannot refer to tarâwîh. According to this narration it
can be deduced that Nabî (Sallallâhu alaihi wasallam) did not add
anything in his Tahajjud Salâh in the month of Ramadân, because he intended another
prayer in this month known as tarâwîh. What Âisha (Radiallâhu anhâ)
meant in this hadith was that Nabi (Sallallahu alaihi wasallam)’s
tahajjud was not different in Ramadân nor in any other month. However, in
Ramadân, he increased his worship tremendously by performing tahajjud as well
as tarâwîh. (Durrul Manthur vol.1 pg.185; Bukhari vol.1 pg. 271; Muslim vol.1
pg.372; Abu Dawood vol.1 pg.190; Sunan Darimi vol.1 pg.285) |
|
(4)
The following statement is mentioned in Muqanna, an authentic book of
the Hanbali Mazhab: |
|
"Tarâwîh
is twenty raka´ât performed in Ramadân in congregation. If a person wants to
perform tahajjud as well, then he should not read witr after tarâwîh. Witr
should be delayed till after the tahajjud." (Muqanna pg.184) |
|
From
the above quotation it can be clearly seen that even Imâm Ahmad Ibn Hanbal
(241 A.H.), the teacher of Imâm Bukhâri understood tarâwîh and tahajjud to be
separate salâts. Imâm Bukhâri also had a similar practice. He used to perform
tarâwîh salât with his students in the early part of the night during which
he used to complete one Qur!ân. At the time of sehri
he used to perform salât (tahajjud) individually. (Tarikh Baghdad) |
|
Talq
Ibn Ali (Radiallahu anhu) a Sahabi, offered the tahajjud salâh after
completing tarâwîh with other Sahâba (Radiallahu anhum). (Sunan Nisai)
|
|
(5)
Tahajjud is normally performed after sleeping while tarâwîh is performed
immediately after Esha. (Sahih Bukhari vol.1 pg.269. Umar radhiallahu anhu
encouraged people not to discard tahajjud salat in the latter portion of the
night while also performing tarawih in the first portion.) |
|
(6)
Tahjjud is performed during the whole year while tarâwîh is specific with
Ramadân. (Even the Ahle Hadith accept this. See
Fataawa Ulama Hadith vol.6 pg.243) The hadith of Â’isha (Radiallâhu anhâ)
mentions the salâh which is performed the whole year viz. tahajjud. |
|
(7)
Jamât (congregation) is a condition for tarawîh. (Fatawa Ulama Hadith vol.6
pg.243) If one performs tarâwîh alone, it will not be accepted. The hadith of
Âisha (Radiallâhu anhâ) mentions the salâh which is performed
individually viz. tahajjud. (Majmauz Zawaid vol.3 pg.172 and Atharus Sunan
pg.200) |
|
There
are other differences between these two salâts which have been ommitted for
the sake of brevity. Moulânâ Rashîd Ahmad Gangohî (1323 A.H) has conclusively
proved their differences in his book ‘Ar-Ray An-Najîh’. Similarly
Moulânâ Qâsim Nanotwî has also explained their differences in his book ‘Al-Haqq
As-Sarîh’. |
|
Allâmah
Anwar Shâh Kashmiri holds the view that if a person does not perform tarâwîh
salâh but he performs tahajjud salâh in the month of Ramadân, he will be
absolved of the liability of performing tarâwîh and will not be accused of
neglecting tarâwîh salâh. This is only Allamah’s view and not the view of the
majority of the scholars. He does not claim that Nabî (Sallallâhu alaihi
wasallam) did not perform tahajjud salâh when he performed tarâwîh at
home in the early part of the night. In this sense he believes that tahajjud
is not other than tarâwîh. |
|
However,
he clearly gives a warning to those who uphold the practice of eight raka!ât only. He says. "Whoever performs eight raka!ât only, and separates himself from the majority and
begins accusing them of innovation should be careful of his consequence. |
|
Chapter
Six |
|
The Second Hadith |
|
The
second hadîth which the proponents of eight raka´ât quote is as follows: |
|
It
is narrated by Jabir (Radiallâhu anhu) that Nabî (Sallallâhu alaihi
wasallam) performed eight raka´ât and witr. We gathered in the musjid the
following night hoping that Nabî (Sallallâhu alaihi wasallam) would
come again. We remained waiting till the morning. Nabî (Sallallâhu alaihi
wasallam) said, "I feared that witr will become incumbent on
you." (Therefore he did not come the previous night). |
|
Analysis Of This Hadith |
|
The
Ahle Hadith have to prove three points from this
hadith. Firstly, they must prove that the hadith is correct and authentic.
Secondly, they must prove that there was continuous practice (muwâzabah)
on eight raka!ât. Thirdly, that Hadrat Jabir used
this hadith against all those who performed twenty raka!ât tarâwîh in
Musjidun Nabawi in congregation during the eras of Umar, Uthman and Ali (Radiallâhu
anhu) and that he (Jâbir) made his own musjid to perform eight raka!ât. |
|
As
for the authenticity of this hadith, one narrator of this hadith is Yaqoob
Ibn Abdillah Al-Qummi. Ibn Kathîr has rejected this hadith and stated that
Yaqoob was a Shia and his narrations cannot be accepted. (Al Bidayah wan
Nihayah vol.8 pg.375) This narration of his goes against the Ijmâ of
the Sahâba (Radiallâhu anhum). |
|
There
is only one person narrating from Jâbir viz. Isâ Ibn Jâriyah. Hâfiz Dhahabi
and Hâfiz Ibn Hajr have mentioned this narrator in Mizânul Itidâl (vol.2
pg.311) and Tahzîb-at-Tahzîb respectively. They have quoted Yahyâ Ibn
Maîn, who is the leading scholar in the science of ‘Jarh wat Tadîl’
(the science of invalidating a hadîth or declaring it reliable). According to
him, Isâ Ibn Jâriyah is not an authentic narrator. Imâm Nisai and Abu Dawűd
regard him as munkarul hadîth.(A technical term meaning narration of
an unworthy narrator that contradicts the narration of a group of trustworthy
narrators) Nisai has also called him matrűk.(The narration of a person
that is suspected of fabricating hadith) Saji Uqaili regards him as weak
while Ibn Adi (365 A.H.) says that his narrations are not mahfűz.(The
narration of a trustworthy person that is in conflict with the narration of
those who are more trustworthy than himself) Only Abu Zur’ah and Ibn
Hibbân (354 A.H.) have given him any credibility. It is a principle of hadîth
that jarh (declaring invalid) precedes tadîl (declaring
reliable). Hence Isâ will be regarded as majrűh (unreliable),
especially when one considers the words used by Imâm Nisai and Abu Dawűd for
him. |
|
Moulana
Abdur Rahman Mubarakpuri (1353 A.H.) [of the Ahle
Hadîth sect] has written that the ahadîth of a narrator who is known as munkarul
hadîth, are worthy of being rejected.(Ibkarul Matn pg.191) Accordingly,
this hadîth of Isâ is not acceptable especially when he is the only narrator
from Jâbir and does not have any substantiating narrator (mutâbi'). |
|
Muhammad
Ibn Humaid Râzi, another narrator in the chain of this hadîth is also
regarded as a weak narrator, thus rendering this hadîth unacceptable.(Taqrib)
It makes one wonder why the Ahle Hadith mostly depend upon weak ahâdith. |
|
Moulana
Muhammad Amîn Safdar once had a debate with Hâfiz Abdul Qâdir Ropri of the
Ahle Hadith sect. The former very aptly told him that the Ahle Hadith do not
have any right to classify any hadith as Sahîh or daîf because
they do not accept anyone’s statement besides those of Allah and His Rasool.
And Allah and His Rasool have not classified any hadith as Sahîh or daîf.
Since they have not classified the ahâdith, the Ummah has to make the
decision. This will be by means of examining the hadith if it was practised
in the khairul quroon (the era of the Sahâba and Tabiîn), it will be
accepted, but if it was not accepted in the khairul quroon, it will be
rejected. The muhaddithîn have also accepted this principle. A maqbool
hadith (accepted one) is one which the Ummah has accepted even if it does
not have a correct sanad (chain of narration). (Tadribur Rawi of
Sheikh Suyuti) |
|
Chapter
Seven |
|
The Second Claim |
|
To
substantiate the second claim that Hadrat Umar (Radiallâhu anhu) gave the
command of eight raka´ât, the following hadîth of Muwatta Imâm Mâlik has been
quoted: Sâib Ibn Yazîd has reported that Umar (Radiallâhu anhu) ordered Ubayy
Ibn Kab (Radiallâhu anhu) and Tamim Dâri (Radiallâhu anhu) to perform eleven
raka´ât (including three witr) for the people. (Muwatta Imam Malik - Asahhul
Matabi, pg 98; Qiyamul Layl pg.91) |
|
If
we analyse the chain of transmission of this hadîth, we notice that Muhammad
Ibn Yusuf narrates from Sâib Ibn Yazîd. Muhammad has five students and the
narration of each student differs from the next. The five students are: |
|
(1)
Imâm Mâlik |
|
(2)
Yahyâ Ibn Qattân |
|
(3)
Abdul Azîz Ibn Muhammad |
|
(4)
Ibn Ishâq and |
|
(5)
Abdul Razzâq |
|
Their
narrations are as follows: |
|
(1)
Imâm Malik says that Umar ordered Ubayy Ibn Ka’b and Tamim Dari to perform
eleven raka´ât. |
|
What
practice occurred thereafter is not mentioned nor is Ramadân mentioned. |
|
(2)
Yahyâ Ibn Qattân says that Umar made the people gather with Ubayy Ibn
Ka!b and Tamim Dâri and both of them began
performing eleven raka´ât. |
|
Hadrat
Umar's command is not mentioned nor is any mention of Ramadân made. It is not
clear whether the two performed eleven raka´ât separately or collectively but
it is clear that witr cannot be led two times while the two Imâms are
together. |
|
(3)
Abdul Aziz says that they used to perform eleven raka´ât in the era of Umar. |
|
Neither
is the command mentioned nor are Ubayy, Ka!b or
Ramadân mentioned. |
|
(4)
Ibn Ishâq says that they used to perform thirteen raka´ât in Ramadân during
the era of Umar. |
|
Neither
is the command of Umar mentioned nor is Ubayy or Tamim mentioned. Instead of
eleven raka´ât, thirteen are mentioned. |
|
(5)
Abdur Razzâq says that Umar gave the command of twenty one raka´ât. |
|
In
this narration, twenty one raka´ât are mentioned instead of eleven. |
|
Besides
the narration of Imâm Malik, eleven raka´ât cannot be established from the
other narrations. Due to this difference, the narrator, Ibn Ishâq gave
preference to thirteen while Ibn Abdul Barr Mâliki (463 A.H.) also preferred
twenty one. Therefore this narration is mudtarib with regards to the number
and hence unacceptable. (Mudtarib is a hadith that is transmitted in
different manners so that the contents of each transmission differ and
it is not possible to give reference to any particular transmission)
The narration of twenty one is the preferred narration. |
|
The
above was an analysis of Muhammed Ibn Yusuf's narration via Sâib Ibn Yazîd.
Now let us examine the narration of Yazîd Ibn Khasîfah via Sâib which is
mentioned in As-Sunan Al-Kubrâ of Baihaqî. (As Sunan Al-Kubra vol.2 pg.496) |
|
Abu
Zi'b narrates from Yazîd Ibn Khasîfah who reports from Sâib Ibn Yazîd that
the people used to perform twenty raka´ât in the month of Ramadân during the
era of Umar. |
|
Imâm
Nawawi (676 A.H), Iraqi (806 A.H) and Suyuti (911 A.H) amongst others have
accepted the authenticity of this hadîth. (Tuhfatul Akhyar pg.192 and
Irshadus Sari pg.74) |
|
Muhammad
Ibn Jafar has quoted the same statement from Yazîd as Abu Zi'b. This
narration is mentioned in Marifatus Sunan of Baihaqi. Allamah Subki (756 A.H)
and Mullâ Ali Qâri (1014 A.H) have stated in Sharh Minhâj and Sharh Muwattâ
respectively that the chain of narrators of this hadîth is correct. (Tuhfatul
Ahwazi vol.2 pf.75) |
|
From
the above narration we can clearly see that both the students of Yazîd
unanimously narrate the fact that during Umar's era, twenty raka´ât was the
standard practice. On the contrary, the five students of Muhammad Ibn Yusuf
quote Sâib differently. |
|
In
such a situation, the correct approach would be to rely on the narration of
Yazid Ibn Khasîfa. However the Ahle Hadîth have unjustly discarded this
narration and adopted the doubtful one of Muhammad Ibn Yusuf which has
differing versions. This goes against the principles of hadîth. |
|
Sheikh
Atiyyah states: "The practise of Rasulullah Sallallahu alaihi wasallam
of performing thirteen raka!ât as narrated by Ibn
Abbas Radiallâhu anhu, the six raka!ât after the Esha salâh and the two
raka!ât with which Rasulullah Sallallahu alaihi wasallam used to commence the
salâtul-layl as narrated by Hazrat Aisha Radiallâhu anhu, makes a total of
twenty one raka!ât. This is why Umar Radiallâhu anhu instructed Ubay bin Kâb
Radiallâhu anhu to perform twenty one raka!ât for
the people. Thus its (twenty one raka!ât) proof
exists in this hadith. It is not merely the opinion of Umar Radiallahu anhu.
(Salatut Tarawih, Sheikh Atiyyah, pg.22) |
|
Moulana
Fadlur-Rahman Azami states that even if the proof of twenty one or twenty
three raka!ât is not from any marfű hadith (i.e. a
narration containing the actual speech of Nabi Sallallahu alaihi wasallam)
and is only based on the view of Umar Radiallâhu anhu, then also, to adhere
to it will be regarded as sunnah because Rasulullah Sallallahu alaihi
wasallam has ordered us to adhere to the ways of the rightly-guided Khulafâ.
Thus to adhere to it in actual fact is to practise on a marfű! hadith. |
|
Chapter
Eight |
|
Regarding
tarâwîh salâh, the Ahle Hadith and Salafis have not been able to answer the
following questions using Sahîh Ahâdith that do not have any
contradictory narrations (muta’ârid): |
|
(1)
Is there any salâh with the name of tarâwîh in the Sahîh ahâdîth as
the other salâts have been mentioned like Fajr, Zuhr etc? |
|
(2)
Hadrat Âisha (Radiallâhu anhu) states that Nabi (Sallallâhu alaihi
wasallam) used to perform four raka!ât at night
and then rest for a long while. (As Sunanul Kubra of Bayhaqi,
vol.2 pg.497) Imâm Bayhaqi has regarded this hadith as weak but the entire
ummah has named this salâh as tarâwîh and have accepted this hadith due to
the practice of tarâwîh being unanimously accepted by the Sahâba (Radiallâhu
anhu.). Due to this acceptance by the ummah, the Ahle Hadith have also named it tarâwîh. |
|
(3)
Hadrat Umar (Radiallâhu anhu) used to perform four raka!ât and relax for the amount of time it took a person to
go to Mount Sila. |
|
(4)
According to the scholars of the Ahle Hadith, salâtut-tarâwîh is that salâh
which is performed in Ramadân after Isha in congregation and it is called
tarâwîh because the people rest (tarwîhah) after every four raka!ât. (Fataawa
Ulama Hadith vol.6 pg.241) |
|
(5)
The scholars of the Ahle Hadith state that Qiyâme Ramadân (worship in
Ramadân) is more general than tarâwîh because jamât (congregation) is a
condition for tarâwîh. If one performs it alone, it will not be valid in
contrast to Qiyâme Ramadân for which jamât is not a condition.
(Fataawa Ulama Hadith vol.6 pg.243) |
|
(6)
They also reiterate that the statement of Allâmah Kirmâni that Qiyâme Ramadân
unanimously refers to tarâwîh is unique. (Fataawa Ulama Hadith vol.6 pg.241) |
|
(7)
If one performs tarâwîh during the first part of the night, it is tarâwîh and
if one performs it in the latter part, it is tahajjud. (Fataawa Ulama Hadith
vol.6 pg.329) |
|
(8)
Tahajjud occurs throughout the year while tarâwîh is specific with Ramadân.
(Fataawa Ulama Hadith vol.6 pg.230) |
|
(9)
One who performs tarawîh after Ishâ salâh in Ramadân,
can perform tahajjud during the last part of the night. Tahajjud is not
performed in the earlier part of the night. (Fataawa Ulama Hadith vol.6
pg.241) |
|
If
the above-mentioned points from number 4 till number 9 are established from
any correct hadith, can the Ahle Hadith mention those ahâdith. If not, then
are the writers of these statements not mushriks (polytheists) by making
taqlîd of other human beings. (The Ahle Hadith believe
that one who makes taqlid of a human is a mushrik (polytheist). |
|
(10)
Tarâwîh and tahajjud are both one. They should prove this from the Qurân or Sahîh
hadith. They should not use qiyâs (analogy) and become shaytâns or
adopt taqlîd and become mushriks. |
|
(11)
Did Nabi (Sallallâhu alaihi wasallam) say that there is a salâh which
is called tahajjud for eleven months and tarâwîh in the twelfth? |
|
(12)
Did Nabi (Sallallâhu alaihi wasallam) say that this salâh is nafl for
eleven months and sunnat in the twelfth? |
|
(13)
Did Nabi (Sallallâhu alaihi wasallam) say that the time of this salâh
for eleven months is the last part of the night and in the twelfth month it
is immediately after Ishâ? |
|
(14)
Did Nabi (Sallallâhu alaihi wasallam) say that one should perform this
salâh individually for eleven months and with congregation in the twelfth? |
|
(15)
Did Nabi (Sallallâhu alaihi wasallam) say that for eleven months it is
not sunnat to complete the Qurân but in the twelfth month it becomes sunnat? |
|
(16)
A person performed tarâwîh in congregation for three days only during his
whole life. Now he does not perform it. Is he sinful? |
|
(17)
Are those muhaddithîn and fuqahâ who have written separate chapters for
tahajjud, tarâwîh and witr rejectors of hadith? |
|
(18)
Some Ahle Hadith specify the condition that we must prove that Hadrat Umar (Radiallâhu
anhu) himself participated in the tarâwîh. Is this condition according to
any hadith? If a person says that you must prove that Nabi (Sallallâhu
alaihi wasallam) and Abu Bakr (Radiallâhu anhu) wrote the Qurân
themselves, otherwise I will not accept it, or he says that you must prove
that Uthman (Radiallâhu anhu) himself gave the first azân of Jumuah
otherwise I will not accept this azân, is this statement of his correct? |
|
(19)
Has it been proven that Umar (Radiallâhu anhu) himself performed
tarâwîh in congregation, performed tarâwîh in the first part of the night,
performed tarâwîh during the whole month in the musjid, performed witr with
congregation in Ramadân, recited the whole Qurân or heard its recital or will
these acts also be discarded? |
|
(20)
Moulana Dawűd Ghaznawî (of the Ahle Hadith sect) used to announce that eight
raka!ât of tarâwîh is the sunnah of Nabi (Sallallâhu
alaihi wasallam) while the remaining twelve are mustahab. This can
terminate all disputes. (Fataawa Ulama Hadith vol.6 pg.265) |
|
(21)
Madrasah Rahmâniyyah (of the Ahle Hadith) announces every year that more than
eight raka!ât of tarâwîh is correct and a means of
greater reward. (Fatawa Satariya vol.3 pg.19) |
|
Are
points number 20 and 21 established from a hadith or are they the isolated
(shâz) statements of Ibn Humâm? (Ibn Humam has permitted eight raka'at
-Fathul Qadir vol.1 pg.334 - Moulana Zafar Ahmad Uthmani has rejected this
view with complete proofs - See I'laus Sunan vol.7 pg.68-72) |
|
(22)
A hadith has been quoted in Fatâwâ Ulamâ-e-Hadith (vol.6 p.47 and vol.6 p.88)
in which it is mentioned that if a person performs an optional act in
Ramadân, it will be as if he performed an obligatory duty out of Ramadân.
Will a person who performs twenty raka!ât tarâwîh
obtain this reward or not? |
|
(23)
Do those who prevent others from this reward not fall within the purview of
the verse, "preventer of virtue, have you seen the one who prevents the
servant (of Allah) when he performs salâh?"(Surah Al Qalam verse 12) |
|
(25)
Rahmâni Sâhib (of the Ahle Hadith) has written in Anwârul Masâbîh (p.262)
that why should Umar (Radiallâhu anhu) prevent those who performed twenty
raka!ât from doing so. It was not some prohibited
act. He also reiterates that Umar (Radiallâhu anhu) did not reject
twenty raka!ât. According to him, this is the view
of the Ahle Hadith. From this it is apparent that those who write booklets
and pamphlets against twenty raka!ât tarâwîh are not
Ahle Hadith but are in fact Munkirîn-e-Sahâba (rejectors of the Sahâba
Radiallâhu anhum). |
|
(26)
Molvi Muhammad Uthmân Dehlwi, a very respected scholar of the Ahle Hadith,
stated that the one who performs four raka!ât of
Maghrib salâh, his Maghrib will not be fulfilled although three raka!ât are
included in four. Similarly, he states, that the one who performs twenty raka!ât tarâwîh, his eleven raka!ât have not been fulfilled.
(Raf'ul Ikhtilaaf pg.5) This satanic analogy of Molvi Uthmân makes the
entire Ummah innovators. Is it mentioned in any hadith that the one who
performs twenty, his eight are not performed? |
|
Conclusion |
|
From
the facts quoted above it becomes manifestly clear that: |
|
(1)
The practice of the entire ummah from the era of Umar till recently was of
twenty raka´ât or more. If at any point in time, any individual was of the
opinion of less than twenty raka´ât, then there is no evidence of this
practice occurring in any musjid. |
|
(2)
The establishment of twenty raka´ât by Hadrat Umar's command or by his tacit
approval cannot be denied by any scholar of hadîth. |
|
(3)
The Ahle Hadîth, by relating eleven raka´ât tarâwîh to Nabî (Sallallâhu
alaihi wasallam) have differed with the pious
predecessors. Allamah Ibn Taymiyah, Allamah Subki, Shaukani, Ml.Wahîduz Zaman
and Nawab Siddiq Hasan Khan (1307 A.H) amongst others have in no way indicated
that Hadrat Â!isha's hadîth (quoted on page 26)
refers to tarâwîh. Are the Ahle Hadîth and Salafis of today more learned than
the above-mentioned scholars? |
|
(4)
The objections which the Ahle Hadîth raise on the
narrations of twenty raka´ât are contrary to the principles of hadîth. In
fact even Nawâb Siddiq Hasan (of the Ahle Hadîth) admits that a person who
performs twenty raka´ât has complied with the sunnah. When this is the case,
then why should there be such an insistence on performing eight raka´ât which
does not have the approval of the learned elders of the ummah. |
|
The
Ahle Hadith of today have differed with Nabi (Sallallâhu alaihi wasallam)
in the following practices: |
|
|
May
Allâh Tâla grant us all the correct understanding of Dîn and protect us from
the deviations of the misguided. |
|
Al
Qur'ân Sahîh
Bukhârî Sahîh
Muslim Sunan
Abî Dawűd Sunan
Ibn Mâjah Sunan
Nisâî Muwatta
Imâm Mâlik Sunanul
Kubrâ - Baihaqîi Sharh
Muwattâ - Mullâ Ali Qârî Mussanaf
Ibn Abî Shaibah I’lâus
Sunan Tahzîb
- Hafiz Ibn Hajar Taqrîb
- Hafiz Ibn Hajar Tuhfatul
Akhyâr Tanwîrul
Hawâlik - Sheikh Suyuti Irshâdus
Sârî Jâmi
Tirmizî - Zurqanî Dars-e-Tirmizi
- Mufti Muhammad Taqi Uthmani Khairul
Masâbîh Fî Adadit-Tarâwîh - Moulanâ Khair Muhammad Jalandrî Raka!âte
Tarâwîh - Moulanâ Habibur Rahmân Azami Ar-Ra’yun
Najîh fî Adadi Rakaâtit Tarâwîh - Moulana Rashîd Ahmad Gangohi Fatâwâ
Rashidiyyah - Moulana Rashîd Ahmad Gangohi Masâbîhut
Tarâwîh - Moulana Qâsim Nanotwi Tahqîqut
Tarâwîh - Sheikh Riâya |
|
Published
by: Madrasah Arabia Islamia, P.O.Box9786, Azaadville, 1750, South Africa |