Introduction

Chapter One

The Early Stage

Ibn Shihāb narrated that Nabi (Sallallāhu alaihi wasallam) passed away and the people continued observing salāt (tarāwīh) individually and this continued in the era of Abu Bakr (Radiallāhu anhu) and the early stages of the khilāfah of Umar (Radiallāhu anhu).

Abdur Rahmān Ibn Abdil Qārrī narrates that he went out with Umar (Radiallāhu anhu) during one night of Ramadān to the musjid. The people were performing salāt in different groups. Some people were praying alone or a person was performing salāt with a small group behind him. Umar (Radiallāhu anhu) expressed his desire of gathering all the people behind one reciter (Qārī) and letting them perform salāt in congregation. He felt this would be much better than people performing salāt 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 (Radiallāhu anhu). (Bukhari vol.1 pg.269)

Urwa (Radiallāhu anhu) narrates that Āisha (Radiallāhu anhā) informed him that Nabi (Sallallāhu alaihi wasallam) went out to the musjid during the middle of the night and performed salāt 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 (Sallallāhu alaihi wasallam) only came out in the morning for the fajr salāt. 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 tarāwīh 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 Nabī (Sallallāhu alaihi wasallam) but also to the practice of the four rightly-guided caliphs. This is gleaned from a hadīth of Nabī (Sallallāhu alaihi wasallam) wherein he said, "Hold firmly on to my sunnah and the sunnah of the Khulafā Rāshidīn (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 hadīth clearly indicates that the Muslim ummah should bring into practice the sayings and practices of the Khulafā also. Some Ulamā like Sheikh Abdul Ghanī Muhaddith Dhelwī have gone to the extent of saying that the word Khulafā is general and refers to all those people who follow the way of Rasulullah (Sallallāhu alaihi wasallam), the four Imāms and the Khalifah Umar Ibn Abdil Azīz.(Injahul Hajah pg.5)

It can be gleaned from the above hadith that just as it is incumbent to follow the sunnah of Rasulullah (Sallallāhu alaihi wasallam), so is it essential to adopt the way of the Khulafā Rāshidīn. And in the opinion of some scholars, even the way of the Mujtahidīn should be adopted. All the Khulafā and Mujtahidīn did not perform less than twenty raka’āt of tarāwīh. Therefore to perform less than twenty raka’āt is against the sunnah of the Khulafā.

Sheikh Badrudīn Aini (855 A.H.) writes in his commentary on Hidayah:

"There is no doubt that reward is obtained in following Abu Bakr and Umar (Radiallāhu anhumā) and one will be punished if they are not followed because we have been commanded to obey them. Nabī (Sallallāhu 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)

Kamāluddin Ibn Humām (869 A.H.) writes in Tahrīrul Usūl: "The Hanafi scholars have divided azīmah (resolution) into:

(a) Fard - whose compulsion is categoric,

(b) Wājib - whole compulsion is most likely,

(c) Sunnah - the method adopted by Nabī (Sallallāhu alaihi wasallam) and the Khulafā Ar-Rāshidīn or some of them.

It is mentioned in Tabyīn, the annotation of Hussami that sunnah refers to the way of Dīn whether it is that of Nabī (Sallallāhu alaihi wasallam) or that of the Khulafā Ar-Rāshidīn. In short, the term sunnah is general, referring to both the sunnah of Nabī (Sallallāhu alaihi wasallam) and the sunnah of the Khulafā. The sunnah of the Khulafā was of twenty raka“āt tarāwīh. None of them performed anything less. They believed that it was the advice of Nabī (Sallallāhu alaihi wasallam) to pray more in the month of Ramadān.

Chapter Two

Various Narrations mentioning Twenty Raka'at

(1) It is reported by Yazīd Ibn Khusayfah from Sāib Ibn Yazīd (Radiallāhu anhu) that all the people used to perform twenty raka“āt of tarāwīh in the month of Ramadān during the era of Umar Ibn Khattāb (Radiallāhu anhu). (Baihaqi in As Sunaul Kubra, vol.2 pg.496)

This narration has been reported by Baihaqi with a correct chain of narrators in Ma'rifah whilst Imām Nawawi (676 A.H), Ibnul Iraqi and Imām Suyuti (911 A.H.) have attested to the correctness of this narration in Khulāsah, Sharh Taqrīb and Masābīh respectively.

(2) Yazīd Ibn Rumān reports that all the people used to perform twenty three raka“āt in Ramadān during the time of Umar (Radiallāhu anhu). (twenty raka“āt tarāwīh and three raka“āt witr).(Baihaqi in Sunaul Kubra vol.2 pg.496) When a report is made of a period, it is not necessary that Yazīd Ibn Rumān should belong to that period. The well-known affairs are generally known and do not require that the narrator be linked with that period. (for a detailed analysis of the hadith, see Raka'ate Tarawih of Sheikh Habibur Rahman Azmi pg.63-68)

This hadīth has also been narrated by Imām Mālik (179 A.H.) in his Muwatta.(pg. 9) Shāh Waliullāh writes regarding the Muwatta: Imām Shāfi’ī (204 A,H.) said, "The most authentic book after the Qur!ān is the Muwatta. The scholars of hadīth are unanimous that whatever it contains is correct in the opinion of Imām Mālik and those that conform to his principles."

Thus, although this hadith is mursal in As-Sunanul Kubra, it is narrated in the Muwatta of Imām Mālik. Furthermore, a mursal hadith is accepted by Imām Abu Hanifa and Imām Mālik. Imām Shāfi’ī accepts a mursal hadith if it is given credence by other supporting narrations. (Sharh Nukhbatul Fikr, pg.64) The narrations which follow are sufficient in supporting this narration and lending weight to it.

(3) Hadrat Umar Ibn Khattāb (Radiallāhu anhu) commanded a person to perform twenty raka“āt tarāwīh for the people.(Abubakr Ibn Shaibah in his Musannaf, vol.1 pg.483)

(4) Hadrat Ubayy Ibn Ka'b (Radiallāhu anhu) used to lead the prayers by performing twenty raka“āt tarāwīh and three raka“āt witr. (Abu Dawood pg.202)

(5) The eminent Tābi“ī, Atā said, "I found the people performing twenty raka“āt tarāwīh and three raka“āt witr." (Abubakr Ibn Shaibah in his Musannaf, vol.1 pg.483)

(6) Abul Khusaib says that Suwaid Ibn Ghaflah used to make five sittings, i.e. he used to perform twenty raka“āt (and sit after every four). (Baihaqi vol.2 pg. 496)

(7) Nāfi Ibn Umar reports that Ibn Abi Mulaykah used to perform twenty raka“āt for them in Ramadān. (Abubakr Ibn Shaibah in his Musannaf)

(8) It is reported by Saīb Ibn Ubaid that Ali Ibn Rabī“ah used to make five tarwīhas (i.e. read twenty raka“āt and rest after every four) with the people and he used to perform three raka“āt of witr. (Abubakr Ibn Shaibah in his Musannaf)

(9) Ibn Abbas reports that Rasulullah (Sallallāhu alaihi wasallam) used to perform twenty raka“āt in Ramadān individually and he also performed witr. (Abubakr Ibn Shaibah in his Musannaf and Baihaqi)

This hadith has been accepted by the Ummah and is unanimously practised worldwide. However, it is essential to indicate the partiality of the Ahle Hadith when discussing the sanad (chain of narrators) of this hadith.

They have blackened pages upon pages in denigrating one narrator of this hadith viz. Ibrāhim Ibn Uthmān. In their opinion, he is a very weak and unreliable narrator. But the Ahle Hadith, in making Surah Fātihah fard (or sunnat according to some) in Salātul janāzah, have used a hadith with the same narrator, Ibrāhim Ibn Uthmān. (Salatur Rasool of Hakim Muhammad Siyalkoti, pg.434) Here, no one has written anything about this narrator nor is any challenge given regarding the authenticity of the hadith.

Hāfiz Ibn Hajar has stated that Ibrāhim Ibn Uthmān was a hāfiz i.e. he was well versed in the field of hadith. No one has criticised his memory. Some scholars like Imām Shu’bah have criticised his authenticity while others like Yazīd Ibn Hāroon have regarded him as authentic. Thus he is a mukhtalaf fīh narrator (one regarding whom there is a difference of opinion). Thus, the hadith falls in the category of hasan. (Hasan is that category of authentic hadith whose narrator's retention capacity is lower than that of a Sahih hadith - the highest category of hadith)  This is on the assumption that Imām Shu’bah did not retract from his criticism. However, if his retraction can be established, then this hadith falls in the category of sahīh. (A Sahih hadith is one that is narrated by a person who has perfect retention capacity while the chain of narrators is uninterrupted and there is no deficiency or irregularity in the hadith)

The eminent traditionist of Delhi, Shāh Abdul Azīz states that he is not a weak narrator to the extent that his narration be rejected.

(10) Shaytar Ibn Shakl who was a student of Alī (Radiallāhu anhu) reports that he (Alī) used to make Imāmat of twenty raka“āt in Ramadān and he used to make three raka“āt of witr. (Baihaqi vol.2 pg.496)

(11) Abdur Rahmān Sulami narrates that Hadrat Alī (Radiallāhu anhu) called the Qurrā (reciters of the Qur!ān) in Ramadān and commanded one of them to perform twenty raka“āt while Alī (Radiallāhu anhu) himself used to lead the witr salāt.(Baihaqi vol.2 pg.496)

(12) It is reported in Qiyāmul Layl by Muhammad Ibn Ka'b Al- Qurazi that all the people used to perform twenty raka“āt tarāwīh in the month of Ramadān. They used to lengthen the qirā’t and perform three raka“āt of witr. (Qiyamul Layl by Muhammad b. Nasr Marwazi pg.91)

(13) A'mash says that Abdullah Ibn Masood (Radiallāhu anhu) used to perform twenty raka“āt tarāwīh and three raka“āt of witr.(Qiyamul Layl by Muhammad b. Nasr Marwazi pg.91)

(14) Nāfi, who was the freed slave of Ibn Umar (Radiallāhu anhumā) and the student of Hadrat Ā!isha, Abu Hurairah and Abu Rafi' (Radiallāhu anhum), reports that he saw the people performing 36 raka“āt of tarāwīh and witr. (Tuhfatul Ahwazi vol.2 pg.73) (The reason for the difference in the number of raka'at will be discussed in chapter three)

(15) Dawūd Ibn Qays reports that during the era of Umar Ibn Abdil Aziz (101 A.H) and Abān Ibn Uthmān (105 A.H.), he saw the people of Madinah performing thirty six raka“āt. Hadrat Umar Ibn Abdil Aziz had ordered the Qurrā to perform thirty six raka“āt.(Qiyamul Layl by Muhammad b. Nasr Marwazi pg.91-92)

(16) Abdul Aziz bin Rafai’ (Rahimahullāh) mentions that Ubay bin Ka’ab (Radiallāhu anhu) used to perform twenty raka!āt for the people and thereafter three raka!āt of witr. (Atharus Sunan pg.53)

(17) Ubay bin Ka’ab (Radiallāhu anhu) reports that Umar (Radiallāhu anhu) instructed him saying that if he lead the salāh it will be better. Thereafter he said, "Perform twenty raka!āt for the people." Atharus Sunan pg.255)

(18) It is reported by Hasan that Umar Ibnul Khattāb (Radiallāhu anhu) gathered the people with Ubayy Ibn Ka’b (Radiallāhu anhu) and he used to perform twenty raka!āt with them. (Abu Dawood, pg.1429 -Arabian print)

There are two prints of Sunan Abi Dāwūd. Some prints have ‘twenty raka!āt’ while others have ‘twenty nights’. Just as the two different qirā’at of the Qurān are accepted, so too should the two differing narrations of a hadith. Shaikh Muhammad Ali As-Sābooni of Makkah has also narrated this hadith in his book, Al-Hadyun Nabawi As-Sahīh fī Salātit-Tarāwīh. Thus, to accuse the Ulama of Deoband of interpolation is highly irresponsible. Furthermore, Allāmah Dhahabi has reported this hadith with the words ‘twenty raka!āt’ in his Siyar Ālāmin Nubalā. This was centuries before Deoband could even be established.

Sheikh Ibn Taymiyyah states that it has been proven that Ubayy Ibn Ka’b (Radiallāhu anhu) used to perform twenty raka!āt of tarāwīh as the Imām of the congregation and thereafter he used to perform three raka!āt of witr. Thus most of the scholars have deduced it to be sunnah because he performed this among the Muhājirīn and Ansār and no one had any objection. (Fataawa Ibn Taymiyyah, new edition, vol.33 pg.112)

Ibn Taymiyyah states elsewhere that if a person performs tarāwīh like the mazhab of Imām Abu Hanifah, Imām Shāfiī and Imām Ahmed viz. twenty raka!āt or thirty six raka!āt like Imām Mālik or twenty three or eleven, then he has done well. (Fataawa Al-Kubra, vol.4 pg.176) He is also of the opinion that most of the Muslims practise on twenty raka!āt. (Majmuah Fataawah Ibn Taymiyyah, vol.22 pg.272)

There are many more narrations proving the number of raka!āt. Abdullāh Ibn Masūd (Radiallāhu anhu) also used to perform twenty raka!āt. (Tuhfatul Ahwazi vol.2 pg.75)

Until the era of Imām Malik (179 A.H.), the standard custom of Madinah was of thirty six raka“āt. Sometimes due to the number of raka“āt of witr, it used to be forty one raka“āt. Imām Tirmizi has mentioned the custom of Madinah to be of forty one raka“āt. Thirty six raka“āt were performed wherever the followers of Imām Malik went.

In Makkah, until the era of Atā Ibn Abi Rabāh (114 A.H.), twenty raka“āt used to be performed. (Musannaf Ibn Abi Shaibah)  Imām As Shāf!ī (204 A.H.) agrees with this view. Imām Tirmizi states that most of the scholars have accepted the narration of Ali and Umar (Radiallahu anhuma) amongst others - namely twenty raka“āt. (Tirmidhi) Nāfi' Ibn Umar states that Ibn Abi Mulaykah (117 A.H.) used to make them perform twenty raka“āt.

Abdullāh Ibn Masūd (32 A.H.), Suwaid Ibn Ghaflah (81 A.H), Ali Ibn Rabīah, Sufyān Thauri, Abdullah Ibn Mubārak (181 A.H.) of Khurasān, Dawūd Zāhiri, Imām Abu Hanīfa (150 A.H.) and all his followers, Imām Ahmad Ibn Hanbal (241 A.H.) and all his followers, Imām Shāfi’ī and all his followers used to perform twenty raka“āt.

This in short was the practice of the pious precursors from the era of Umar (Radiallāhu anhu) till about the middle of the third century in the main centres of learning such as Makkah, Madinah, Kufa, Basrah, Baghdad, Khurasān, etc. All the authentic books of the four mazhabs amongst others are unanimous on the practice of twenty raka“āt. (for more details see Bidayatul Mujtahid vol.1 pg. 210; Tirmidhi vol.1 pg.112; Kashful Qana pg.276; Sharh Muhtahil Iradat vol.1 pg. 256, Mughni Ibn Qudamah; Sharh Nawai ala Muslim)

Ijma

Mullā Ali Qāri states that that the Sahāba (Radiallāhu anhum) have made consensus (Ijmā) on the practice of twenty raka!āt.(Mirqat vol.3 pg.194) Allāmah Ibn Abdul Barr Māliki and Ibn Hajar Makki have narrated Ijmā on twenty raka!āt. Allāmah Qādi Khan, Allāmah Shamsuddīn, Allāmah Qastalāni, Sheikh Muhammad Zakarriyya Kandhelwi, Allāmah Abdul Hayy Lucknowi and Nawwāb Siddiq Hasan have narrated this Ijmā in their works. (Fataawa Qadi Khan, Sharh Muqanna vol.1 pg.852, Sharh Bukhari of Qastalani)  Imām Nawawi states that the practice of twenty continued from the pious precursors and has been firmly established. Ibn Qudāmah has stated in Al-Mughni that this is like Ijmā.(Al Mughni vol.1 pg.803) Ibn Hajar Makki has stated that the Sahāba (Radiallāhu anhum) were unanimous on twenty. (Mirqat) If one only takes this proof, it is sufficient for the establishment of twenty raka!āt because the sunnah of the Khulafā is equivalent to the sunnah of Nabi (Sallallahu alaihi wasallam). Huzaifa (Radiallāhu anhu) has narrated that Nabi (Sallallahu alaihi wasallam) said, "Follow the the two after me." and he indicated to Abu Bakr and Umar (Radiallāhu anhu). (Tirmidhi vol.2 pg. 229) Had twenty raka!āt not been a sunnah, who was a greater enemy of bid’ah (innovation) than Umar (Radiallāhu anhu)? And if he had erred, the Sahaba (Radiallāhu 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. Imām Abu Yusuf states that he asked Imām Abu Hanifa about tarāwīh and the practice of Umar (Radiallāhu anhu). Imām Abu Hanifa replied that tarāwīh is sunnat muakkadah (an emphasised sunnah) and Umar (Radiallāhu 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)

Sheikh Atiyyah Muhammed Sālim, who is a judge of the supreme court of Madina Munawwarah and an orator and teacher in Masjidun Nabawi (Alā Sāhibihi As-salām) has written a book in which he has recorded the history of tarāwīh for more than a thousand years in Masjidun Nabawi (Alā Sāhibihi As-salām). 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, tarawīh salāh was never less than twenty raka!āt in Masjidun Nabawi (Alā Sāhibihi As-salām). The practice and norm was only twenty raka!āt 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!āt the maximum limit or were less than twenty raka!āt ever performed?! For fourteen hundred years, the tarawīh salāh was between twenty and forty raka!āt. No person possessing Imān ever said that to perform more than eight raka!āt is not permissible.

Before that in 1376 Hijri, a renowned scholar of hadith of India, Moulanā Habibur Rahman Azmi wrote a book entitled "Raka’āt-e-Tarāwīh" in which he writes:

"The clamour that the Ghair Muqallidīn (the group of people who do not follow any Imām or Mazhab) of India had started for the past hundred years or so was never heard of before. Throughout the Islamic world, twenty raka!āt or more were being performed. Similarly, from the time of Umar Radiallāhu anhu till the time of this uproar, there was no masjid in the world where eight raka!āt of tarawīh used to be performed, which implies that for approximately twelve hundred and fifty years, all the Muslims (Ahle Sunnah) used to regard twenty raka!āt or more than twenty raka!āt 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!āt." 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!āt tarawīh) is not contrary to hadith, but rather is in conformity to the sunnah of Rasulullah Sallallahu alaihi wasallam and the rightly-guided Khulafa (Radiallāhu anhum).

Sheikh Atiyyah, in a similar manner, has proven the performance of twenty raka!āt from history and the hadith. He has also quoted from the books of the four Imāms (Malik, Shafi, Ahmed and Abu Hanifa Rahimahumullāh) and has subsequently quoted the following authentic hadith:

"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)

We can challenge anyone to prove that any jurist or muhaddith has rejected twenty raka!āt of tarāwīh 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.

Chapter Three

The names of some of the Ulama (scholars) who upheld the view of twenty raka“āt are as follows :

Sheikhul Islam Imām Ibn Abdul Barr Qurtubi (463 A.H.) : His opinion is that twenty raka“āt tarāwīh and three raka“āt witr is the most authentic narration.(Masabih)

Imām Ghazali (550 A.H.) writes: Tarāwīh is twenty raka“āt, its method is well known and it is sunnah muakkadah. (Ihya ul Uloom vol.1 pg.139)

Sayyid Abdul Qadir Jailani (561 A.H.) writes: Tarāwīh salāt is a sunnah of Nabī (Sallallāhu alaihi wasallam) and it comprises of twenty raka“āt. (Ghunyatut Talibin pg.464)

Imām Ibn Qudāma Hambali (620 A.H) states: According to Imām Ahmad Ibn Hambal, the most acceptable view is of twenty raka“āt. (Al Ghina vol.1 pg.802)

Imām Muhīudīn Nawawi (676 A.H.), the commentator of Sahīh Muslim writes: Remember that tarāwīh is a unanimously accepted sunnah of the Muslims. It is twenty raka“āt. (Kitabul Azkaar pg.83)

Sheikh Ibn Taymiyah (728 A.H.) writes: It has been accepted that Ubayy Ibn Kab used to lead the salāt for the people by performing twenty raka“āt in Ramadān and three raka“āt witr. Accordingly, most of the Ulama regarded twenty raka“āt as sunnat because Ubayy used to lead the congregation of the Muhājirīn and the Ansār and none of them rejected his act. (Fataawa Ibn Taymiyyah vol.23 pg.112)

Allamah Subki (756 A.H.) writes in Minhāj: Have conviction that the number of raka“āt in these nights has not been established from Nabī (Sallallāhu alaihi wasallam) whilst our mazhab is of performing twenty raka“āt.

Allamah Badrudīn Aini (855 A.H.) has proved conclusively in his annotation of Sahīh Bukhārī, the authenticity of twenty raka“āt tarāwīh. (Aini Sharh Bukhari)

Hāfiz Ibn Hajar Asqalāni (852 A.H.) states that the practice of twenty raka“āt has remained in vogue. (Al Masabih)

Abdul Wahhāb Sharāni (973 A.H.) is of the opinion that twenty raka“āt of tarāwīh in Ramadān is more virtuous with jamā’at (congregation). (Mizan Sha'rani)

Ibn Ābidīn Shāmi (1203 A.H.) writes: Tarāwīh is sunnah muakkadah because the Khulafā Ar-Rāshidīn were punctual on it. It is twenty raka“āt after Esha salāt. This is the view of the Jumhūr (the majority) and all the people practise it in the east and the west. (Ad Durrul Mukhtar vol.1 pg.511)

Chapter Four

Two Incorrect Claims

Some people are of the opinion that eight raka“āt of tarāwīh have been transmitted from Nabī (Sallallāhu alaihi wasallam) and that Sayyidinā Umar (Radiallāhu anhu) had given the decree of eight raka“āt. (for details of the nazhab and proofs of the Ahle Hadith, see Tuhfatul Ahwazi vol.2 pg.72-76)

The proponents of the first claim quote the following hadīth of Sahīh Bukhārī :

Hadrat Ā’isha (Radiallāhu anhā) was asked about the salāt of Nabī (Sallallāhu alaihi wasallam). She replied, "Nabī (Sallallāhu alaihi wasallam) did not exceed eleven raka!āt in Ramadān nor in any other month. He used to perform four raka!āt and do not ask me about their beauty and their length. Thereafter he used to perform four raka!āt and do not ask me about their beauty and their length. Then he used to perform three raka!āt." Hadrat Aisha asked him, " O Nabī (Sallallāhu 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)

This hadīth apparently seems to indicate that Nabī (Sallallāhu alaihi wasallam) used to perform eight raka!āt tarāwīh and three raka!āt witr.

Sheikh Nāsirudīn Albāni has quoted this hadith in his book ‘Salāt at Tarāwīh’. The Salafis and the Ghair Muqallidīn also hold this view.

Nāsiruddīn Albāni, a Salafi scholar, was expelled from Saudi Arabia when he wrote a book on tarāwīh and in it regarded twenty rakāat tarāwīh as an innovation. In this way he labelled the Ahlus Sunnah of fourteen centuries as innovators.

Whenever any person becomes a salafi, his first task is to discredit the mutawātir salāh (the unanimously accepted salaah performed throughout the ages) which has been performed by the Ummah for fourteen centuries and he introduces a new salāh which clashes with the mutawātir salāh. 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 Salātur Rasool or Salātun Nabi. Thus, he objects to the salāh of the Hanafis, Shāfiīs, Mālikis and Hambalis and presents a new salāh for the general masses.

Albāni, by adopting the Salafi sect has also fulfilled this obligation of his. He has written a book, "Sifat Salātin Nabi...". His very reason for writing this book in his words is that till today (1376 A.H.), no concise book on the salāh of Nabi (Sallallāhu 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 salāh of all four mazhabs, but he has even found errors of the salāh of the Salafis. Ever since the formation of this sect, they have regarded the hadith:

"When the Imām recites, remain silent." as incorrect. Albāni has accepted this hadith as correct. (Sifatu Salatin Nabi ... pg.95)

Another hadith which they always disregarded is:

"Whoever has an Imām, the recitation of his Imām is a recitation for him." Albani has also accepted this hadith.

With regards to tarāwīh, Albani claims that jamāt is mustahab (preferable). This firstly contradicts the Salafi belief because according to Fatāwā Ulamā Hadith, (vol.6, p.388), jamā’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 Āisha (Radiallāhu anhā) because it refers to a salāh performed individually.

In fact, Professor Abdullah Bahawalpuri claims that even the name tarāwīh was adopted after the era of Nabi (Sallallāhu alaihi wasallam). Thus according to the Ahle Hadith, even the word ‘tarāwīh’ is an innovation! (Rasail Bahawalpuri, pg 101, first edition)

To substantiate his claim of jamā’at in tarāwīh, Albani quotes the hadith of Thalabah Ibn Abi Mālik Al-Qurazi and then he goes on to say that this hadith is mursal hasan and has a supporting hadith (shāhid) in Abu Dawūd. But he does not mention what Imām Abu Dawūd states after the hadith: "This hadith is not strong as Muslim Ibn Khalid is a weak narrator." (Abu Dawood vol.1 pg.217)

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 Sahīh Bukhārī and Sahīh Muslim. (Bukhari vol.1 pg. 101; Muslim vol.1 pg.266)

Definition of Sunnat

Once Moulana Muhammad Amīn Safdar had a debate with Moulana Muhammad Rafīq Pisarwari of the Ahle Hadith sect. Moulana Muhammad Rafīq wrote his claim thus:

"Eight raka!āt of tarāwīh are sunnat muakkadah with jamāt in Ramadān."

Moulana Muhammad Amīn Safdar asked him to first give the definition of tarāwīh and sunnat. But his definition should only be from the Qur!ān and hadith, not plagiarism from any Ummati’s book of jurisprudence.

Moulana Muhammad Rafīq replied that sunnat is what Nabi (Sallallāhu alaihi wasallam) himself practised always.

Moulana Muhammad Amīn said that this definition was not concise and nor was it taken from the Qur!ān or hadith. Turning to the audience, he told them that they all knew that azān and iqāmah is sunnah muakkadah, yet Nabi (Sallallāhu alaihi wasallam) never gave azān once. According to Molvi Rafīq’s definition, neither is azān sunnat nor iqāmah. Furthermore, Nabi (Sallallāhu alaihi wasallam) himself practised all the farāid (compulsory acts). According to the above definition, even the farāid become sunnats. The issue was very clear and the audience realised that Moulana Muhammad Rafīq 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.

The first claim (that eight raka“āt of tarāwīh have been transmitted from Nabī Sallallāhu alaihi wasallam) is incorrect for the following reasons :

The First Reason

In this hadīth, the words ‘nor in any other month’ i.e. besides Ramadān, in other months he used to perform eleven raka“āt as well shows clearly that this question to Ā!isha concerned the Tahajjud Salāt which he performed in all twelve months of the year. Hadrat Ā!isha has reported the following hadīth:

"During the last ten nights of Ramadān, Rasulullah used to fasten his lower garment, remain awake the whole night and awaken his family also." (Bukhari vol.1 pg.271)

Upon hearing this, the inquirer probably thought that he (i.e. Nabī Sallallāhu alaihi wasallam) increased his tahajjud in Ramadān. Hadrat Ā!isha replied that Nabī (Sallallāhu alaihi wasallam)'s habit was of eleven lengthy raka“āt. This clearly proves that this hadīth concerns Tahajjud and not tarāwīh.

The Second Reason 

On the assumption that this hadīth concerns tarāwīh, then too it is incorrect to say that Nabī (Sallallāhu alaihi wasallam) never performed more than eleven raka“āt because another hadīth of Ā!isha states that Nabī (Sallallāhu alaihi wasallam) used to perform thirteen raka“āt.

The commentators of hadīth such as Hafiz Ibn Hajar have reconciled these two differing ahādith by stating that they refer to different conditions and times. At some occasions Nabī (Sallallāhu alaihi wasallam) used to perform thirteen raka“āt and at others only eleven raka“āt. (Fathul Bari vol.3 pg.14)

Moulānā Abdur Rahmān Mubārakpūri (1353 A.H.), a respected scholar of the Ahle Hadīth sect has also accepted the fact that Nabī (Sallallāhu alaihi wasallam) performed thirteen raka“āt. (Tuhfatul Ahwazi vol.2 pg.3)

This hadīth of ‘thirteen raka“āt’ categorically negates the claim that Nabī (Sallallāhu alaihi wasallam) never performed more than eleven raka“āt.

Sheikh Suyuti has quoted the statement of Allamah Bājī that the words of Ā’isha (Radiallāhu anhā) ‘did not exceed’ indicate his habit which was done most of the time and not his perpetual habit. (Tanwirul Hawalik vol.1 pg.142)

In this hadīth Hadrat Ā!isha states that Nabī (Sallallāhu alaihi wasallam) used to read four lengthy raka“āt, then another four and finally witr. Hence, in order to practise this hadīth, one has to perform four raka“āt with one salām, then four raka“āt with one salām and finally three witr with one salām. The proponents of eight raka“āt tarāwīh do not practise in this manner. Consequently, to use this hadīth against those that perform twenty raka“āt is illogical.

The Fourth Reason 

Imām Muhammad Ibn Nasr Marwazi (294 A.H.) has written a chapter on the number of raka“āt of tarāwīh in his book ‘Qiyamul Layl’. In this chapter, he has mentioned numerous ahādith but he has not in the slightest way made any indication towards this hadīth of Ā!isha (Radiallāhu anhā) which is the most authentic. This clearly shows that this hadīth concerns nafl salāt and not tarāwīh.

The Fifth Reason

At the end of this hadīth, Hadrat Ā!isha enquired from Nabī (Sallallāhu alaihi wasallam) whether he slept before witr or not and Nabī (Sallallāhu alaihi wasallam) replied that his eyes slept but not his heart. There is absolutely no mention in any hadīth that Nabī (Sallallāhu alaihi wasallam) performed eight raka“āt tarāwīh and then slept while the Sahāba (Radiallāhu ahhum) remained waiting. However, he used to perform tahajjud at home and sometimes slept before witr. Furthermore, had it been tarāwīh, Hadrat Ā!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 salāt being performed in the privacy of the home and not tarāwīh as is wrongly assumed.

The Sixth Reason

Generally the Muhaddithīn (Scholars of hadīth) categorize every hadīth by giving it a title. The title indicates the subject matter of the hadīth. The fact that all the Muhaddithīn have not given a title of tarāwīh to this hadīth, indicates that in their opinion it refers to nafl salāt and not tarāwīh.

Imām Muhammad, a renowned jurist, mentions that the cause of the following hadith is that Nabī (Sallallāhu alaihi wasallam) did not make any addition to Tahajjud because of the additional salāh of Ramadān viz. tarāwīh. This is the relation between the hadith of Ā’isha (Radiallahu anhā) and the chapter heading.

This hadīth of Ā’isha (Radiallahu anhā) appears several times in Sahīh Bukhāri in the following chapters:

1. Kitābut Tahajjud - Chapter on Nabī (Sallallāhu alaihi wasallam)'s worship at night in Ramadān 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. Kitābus Saum - Chapter on the virtue of worship in Ramadān. (Vol.1 Page 269)

3. Chapter - Nabī (Sallallāhu 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 salāt. Nowhere is there the slightest indication of tarāwīh. Imām Muslim, Imām Mālik, Imām Abdur Razzāq, Imām Abu Dawūd, Imām Nisāi, Imām Tirmizi, Imām Abu Awānah, Imām Ibn Khuzaimah, Imām Marwazi, Imām Dārimi, the author of Bulooghul Marām and Mishkāt have all mentioned this hadith in their works but not one of them has mentioned it under the chapter of tarāwīh.

Imām Muslim, Abu Dawūd and Tirmizi have narrated this hadith under Qiyāmul Layl (worship at night viz. tahajjud) (Muslim vol.1 pg254; Abu Dawood vol.1 pg.189; Tirmidhi vol.1 pg.99). Imām Tirmizi has not even mentioned eight raka!āt under tarāwīh. This indicates that up till the time of Imām Tirmizi, there was no scholar of the opinion that tarāwīh is eight raka!āt nor did anyone understand this hadith to refer to tarāwīh.

Imām Mālik and Imām 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 Mishātul Masābīh, Musannaf Abdur Razzāq, Abu Awānah, Sahīh Ibn Khuzaimah, and Sunan Dārimi.

Hāfiz Ibn Hajar states:  "It has appeared to me that the wisdom in not performing more than eleven raka“āt is that tahajjud and witr are prayers of the night while the prayers of the day which are Zuhr (4 raka“āt), Asr (4 raka“āt) and Maghrib (3 raka“āt) also total eleven. Consequently it was suitable for the salāt of the night to conform in number to the salāt of the day." (Fathul Bari vol.3 pg.16)

The Seventh Reason

 Ā’isha (Radiallahu anhā) never used this hadith against those who performed twenty raka!āt during the eras of Umar, Uthman and Ali (Radiallāhu anhu). In fact, this hadith of tahajjud has been narrated by many Sahāba (Radiallāhu anhu) but not one of them has quoted it against those who performed twenty raka!āt tarāwīh. After the era of the Sahāba (Radiallāhu anhu), the Tābiīn and Taba-Tābiīn also performed twenty raka!āt but not one them used this hadith against those who performed twenty raka!āt.

Even the Ahle Hadith do not practise this hadith according to its purport. The hadith has the words, ‘besides Ramadān’ but they do not perform tarāwīh out of Ramadān. The hadith mentions the salāh in units of four; they perform it in units of two. The hadith mentions the salāh being performed at home; they perform it in the musjid. The hadith mentions three raka!āt of witr; they perform one rakāt. The hadith mentions the salāh 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 tarāwīh Salāt differ in the following ways:

(1) Tahajjud was ordained by Allāh Ta!ālā. Allāh Ta!ālā told Nabī (Sallallāhu 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 salāh at night, it would be an additional prayer for you." (Surah 17 Verse 79)

No other verse informs us that in Ramadān we are exempted from its compulsion. Regarding tarāwīh, Nabī (Sallallāhu alaihi wasallam) feared that it would be made compulsory on the ummah.

On the other hand, Tarawīh was initiated by Nabī (Sallallāhu alaihi wasallam). It is mentioned in a hadith, "It is a month in which Allāh has made fasting compulsory while I (Nabī Sallallāhu alaihi wasallam) have made the Tarawīh 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 tarāwīh was prescribed in Madinah.

(3) It is unanimously accepted that the number of raka“āt of tahajjud have been transmitted from Nabī (Sallallāhu alaihi wasallam). They are a maximum of thirteen raka“āt if witr is included and a minimum of 7 raka“āt including witr. However, as regards tarawīh, no fixed number has been narrated with regard to the nights when Nabī (Sallallāhu alaihi wasallam) led the salāh of tarawīh in the musjid. Accordingly, there is a difference of opinion among the Mujtahidīn. Some say thirty, some thirty six or more. Thus the narration of Imām Bukhāri (in which eight raka!āt have been mentioned) cannot refer to tarāwīh. According to this narration it can be deduced that Nabī (Sallallāhu alaihi wasallam) did not add anything in his Tahajjud Salāh in the month of Ramadān, because he intended another prayer in this month known as tarāwīh. What Āisha (Radiallāhu anhā) meant in this hadith was that Nabi (Sallallahu alaihi wasallam)’s tahajjud was not different in Ramadān nor in any other month. However, in Ramadān, he increased his worship tremendously by performing tahajjud as well as tarāwīh. (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:

"Tarāwīh is twenty raka“āt performed in Ramadān in congregation. If a person wants to perform tahajjud as well, then he should not read witr after tarāwīh. Witr should be delayed till after the tahajjud." (Muqanna pg.184)

From the above quotation it can be clearly seen that even Imām Ahmad Ibn Hanbal (241 A.H.), the teacher of Imām Bukhāri understood tarāwīh and tahajjud to be separate salāts. Imām Bukhāri also had a similar practice. He used to perform tarāwīh salāt with his students in the early part of the night during which he used to complete one Qur!ān. At the time of sehri he used to perform salāt (tahajjud) individually. (Tarikh Baghdad)

Talq Ibn Ali (Radiallahu anhu) a Sahabi, offered the tahajjud salāh after completing tarāwīh with other Sahāba (Radiallahu anhum). (Sunan Nisai)

(5) Tahajjud is normally performed after sleeping while tarāwīh 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 tarāwīh is specific with Ramadān. (Even the Ahle Hadith accept this. See Fataawa Ulama Hadith vol.6 pg.243) The hadith of Ā’isha (Radiallāhu anhā) mentions the salāh which is performed the whole year viz. tahajjud.

(7) Jamāt (congregation) is a condition for tarawīh. (Fatawa Ulama Hadith vol.6 pg.243) If one performs tarāwīh alone, it will not be accepted. The hadith of Āisha (Radiallāhu anhā) mentions the salāh which is performed individually viz. tahajjud. (Majmauz Zawaid vol.3 pg.172 and Atharus Sunan pg.200)

There are other differences between these two salāts which have been ommitted for the sake of brevity. Moulānā Rashīd Ahmad Gangohī (1323 A.H) has conclusively proved their differences in his book ‘Ar-Ray An-Najīh’. Similarly Moulānā Qāsim Nanotwī has also explained their differences in his book ‘Al-Haqq As-Sarīh’.

Allāmah Anwar Shāh Kashmiri holds the view that if a person does not perform tarāwīh salāh but he performs tahajjud salāh in the month of Ramadān, he will be absolved of the liability of performing tarāwīh and will not be accused of neglecting tarāwīh salāh. This is only Allamah’s view and not the view of the majority of the scholars. He does not claim that Nabī (Sallallāhu alaihi wasallam) did not perform tahajjud salāh when he performed tarāwīh at home in the early part of the night. In this sense he believes that tahajjud is not other than tarāwīh.

Chapter Six

The Second Hadith

The second hadīth which the proponents of eight raka“āt quote is as follows:

It is narrated by Jabir (Radiallāhu anhu) that Nabī (Sallallāhu alaihi wasallam) performed eight raka“āt and witr. We gathered in the musjid the following night hoping that Nabī (Sallallāhu alaihi wasallam) would come again. We remained waiting till the morning. Nabī (Sallallāhu 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 (muwāzabah) on eight raka!āt. Thirdly, that Hadrat Jabir used this hadith against all those who performed twenty raka!āt tarāwīh in Musjidun Nabawi in congregation during the eras of Umar, Uthman and Ali (Radiallāhu anhu) and that he (Jābir) made his own musjid to perform eight raka!āt.

As for the authenticity of this hadith, one narrator of this hadith is Yaqoob Ibn Abdillah Al-Qummi. Ibn Kathīr 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 Ijmā of the Sahāba (Radiallāhu anhum).

There is only one person narrating from Jābir viz. Isā Ibn Jāriyah. Hāfiz Dhahabi and Hāfiz Ibn Hajr have mentioned this narrator in Mizānul Itidāl (vol.2 pg.311) and Tahzīb-at-Tahzīb respectively. They have quoted Yahyā Ibn Maīn, who is the leading scholar in the science of ‘Jarh wat Tadīl’ (the science of invalidating a hadīth or declaring it reliable). According to him, Isā Ibn Jāriyah is not an authentic narrator. Imām Nisai and Abu Dawūd regard him as munkarul hadīth.(A technical term meaning narration of an unworthy narrator that contradicts the narration of a group of trustworthy narrators) Nisai has also called him matrūk.(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 mahfūz.(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 Hibbān (354 A.H.) have given him any credibility. It is a principle of hadīth that jarh (declaring invalid) precedes tadīl (declaring reliable). Hence Isā will be regarded as majrūh (unreliable), especially when one considers the words used by Imām Nisai and Abu Dawūd for him.

Moulana Abdur Rahman Mubarakpuri (1353 A.H.) [of the Ahle Hadīth sect] has written that the ahadīth of a narrator who is known as munkarul hadīth, are worthy of being rejected.(Ibkarul Matn pg.191) Accordingly, this hadīth of Isā is not acceptable especially when he is the only narrator from Jābir and does not have any substantiating narrator (mutābi').

Muhammad Ibn Humaid Rāzi, another narrator in the chain of this hadīth is also regarded as a weak narrator, thus rendering this hadīth unacceptable.(Taqrib) It makes one wonder why the Ahle Hadith mostly depend upon weak ahādith.

Moulana Muhammad Amīn Safdar once had a debate with Hāfiz Abdul Qādir 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 Sahīh or daīf 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 Sahīh or daīf. Since they have not classified the ahādith, 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 Sahāba and Tabiīn), it will be accepted, but if it was not accepted in the khairul quroon, it will be rejected. The muhaddithīn 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)