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You Have to Read 8 Rakats - Mufti AbdurRahman ibn Yusuf

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abu mohammed
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#61 [Permalink] Posted on 23rd June 2017 09:47
Just to point out
(1) In the era of Umar رضي الله عنه The women had seperate Imams
(2) In the era of Uthman رضي الله عنه the women were asked to stay at the back and were lead by one Imam and they had to leave after all the men had left.
(3) In the era of Ali رضي الله عنه the women had a seperate Imam to lead them.
(4) Ubay bin Ka'ab رضي الله عنه lead the women of his household in his own house.

Where the mosques have the facilities to accomodate in such a way, it is still done for Taraweeh.

Please lets stick to the topic :) this discussion can be taken to the other threads. Jzk.
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#62 [Permalink] Posted on 23rd June 2017 09:59
abu mohammed wrote:
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Come on, the majority of us (deobandis) don't have anything similar to that nowadays. I can show you fatwas from akabir and present day which state a women should make her own provisions to pray at work , or pray when she gets home, but to let her pray in the mosque is too much of a fitna. Basicaly its her business how and where she prays , just not in our Masjids. This is for fard salah!

And women having their own imam in that time was better for them so that they can hear the qirat as well , as there were no speakers obviously.

Now back to topic : )
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#63 [Permalink] Posted on 23rd June 2017 10:20
Concerned wrote:
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I do agree somwhat to your post but not all of it.

Anyways, on both topics:
(1) You produce new rulings for offering less in Taraweeh in comparison to the old views of Imam Malik and Imam Shafi' as they both say 20!
(2) You produce old rulings for the women attending certain places according in comparison to the new rulings of the Hanafi school (although still very old).

I find that slightly ironic :)
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#64 [Permalink] Posted on 23rd June 2017 10:29
Quote:
(1) You produce new rulings for offering less in Taraweeh in comparison to the old views of Imam Malik and Imam Shafi' as they both say 20! [/quote]

You keep claiming these rulings are new , but what is your proof? Did you research their books to see when these rulings were issued? Besides the maliki fb page attributes praying less than 20 at home to Imam Malik himself. I am not saying this is the case here, but even in the Hanafi madhab the early ruling may not even have been the view of imam Abu hanifa.
I merely posted what the Maliki and shafi ulama said about the issue , to show that it seems that it is not as black and white as other people make it seem.

[quote]
(2) You produce old rulings for the women attending certain places according in comparison to the new rulings of the Hanafi school (although still very old).


In the other thread my main focus was consistency in the rulings and asking for justification for not being consistent. It was not focussed on new and old rulings.
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#65 [Permalink] Posted on 23rd June 2017 10:32
Maybe admin should add an additional rating tab of "okay fine" ;)
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#66 [Permalink] Posted on 19th July 2017 12:27
salaam,

I was searching for info regarding the word 'taraweeh' and its origin. I understand it was not used by the Prophet salAllahu 'alayhi wasallam and in the ahadith it is called qiyam Ramadan, so I am interested to know when this term was first coined?
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#67 [Permalink] Posted on 19th July 2017 12:54
The term Taraweeh comes from the breaks that are taken between every 4 Rakaats and can most probably be traced back to the time of the Tabi'een or even earlier.

Quote:
Salaat-ut-Taraaweeh has been named with this name because the worshipers take a break after each four Rak’ah so they take a Tarweehah (break) and the plural is Taraaweeh.


Shaykh Riyadul Haq makes mention of the various ways the Tarweehah were made in this lecture www.muftisays.com/blog/abu+mohammed/392_23-08-2010/tarawe...

In Makkah, the Tarweehah was to perform Tawaf after every 4 Rakaats.
In Madinah, they were unable to make Tawaf, so the Tabi'een (and possibly the companions) would offer 4 rakaats Nafl prayer after every 4 rakaats of Taraweeh as their Tarweehah. (Hence the notion that Imam Malik offered 36 Rakaats of Taraweeh, but in reality they performed 20 Rakaats of Taraweeh in Jamaat and 16 rakaats of Nafl individually and not in Jamaat.)

Today, people do various Dua's and Adhkaar instead. Unfortunately many people call these Dua's "Sunnah" which they are not.

Qiyam ul layl was and is still considered as the Tahajjud prayer which is completely different from Taraweeh as explained in the blog post with all the differences pointed out. Qiyam ul layl can still be prayed after Taraweeh prayers if time permits. In these short nights of summer Ramadhan, Mufti Abdur Rahman ibn Yusuf encourages even 2 Rakaats Tahajjud to reap the benefits of this prayer.
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#68 [Permalink] Posted on 16th April 2020 16:04
Since this was previously discussed:

m.facebook.com/story.php?story_fbid=903320986763594&i...

Ma sha Allah inspired by Shaykh C Hamzah Wald Maqbul's post (may Allah reward him), I wanted to elaborate a bit on Tarawīh and number of rakahs in the Maliki School, since its that season. I'll just get straight to it:


20 Rakahs is actually not a “hard fixed” number of rakahs a person “must” pray in order to perform Tarawih:

Ibn Abi Zayd says in his Risalah:

“If you stand [to pray Qiyam Ramadan] with the amount that is easy for you that is enough to hope for it reward”.

This line points out that a person is not bound to any specific amount of rakats when performing Tarawih but instead to pray what he is capable of. In fact, the famous commentaries on Risalah like Ahmad Zarruq and al-Adawi, state that there is no set number a person has to pray and even 2 rakahs is okay. Although the more the better of course.

The fixed numbers relate specifically to the Imam leading Tarawih in congregation. The reality ‘beyond the surface” is that the Maliki School mentions 36, 20 and even 8 rakahs, which Khalil himself mentions and confirms in his commentary of al-Tawdīh.

However, in later works like Khalil in his Mukhtasar he only mentions 20 because that was the common practice in later times. Khalil himself states this in his famous commentary al-Tawdīh:

“the continuous amal, East and West, in our times is 23 rakah”.

He also quotes the report from Imam Malik about 8 rakahs who said:

“The position I take for myself [in practice] is that which ‘Umar bin ‘Abd Al-Azeez did by gathering the people upon 11 rakahs [i.e 8 Tarawih, 3 witr] and that is the prayer of the Prophet."

The reason I assume Imam Malik took that position for himself is because he used to pray Qiyam Ramadan on his own at home and thus could handle the long standing of prayer as the Prophet (saw) used to do. As for those praying with the Imam, Umar bin Al-Khattab increased it to 20 in order to make it easy upon the congregation, and then in Medina it was made even easier with 36.

HERE ARE THE POINTS TO TAKE AWAY:

1 According to the Maliki School a person can pray the amount that is bearable for him. There is no fixed number recommended. However more prayer is better. This is established in Risalah Ibn Abi Zayd and confirmed by numerous commentaries. The focus should be on the quality of the prayer.

2 The later Malikis only mention 20 rakahs in their texts because that became the continuous practice in their time for congregation prayer, as Khalil did in his Mukhtasar. Those before him like Ibn Hājib, whose work was the standard text before Khalil and who Khalil actually based his Mukhtasar on, mentioned 36, 20 and 8 in his text. Yes he mentions ALL of them, and Khalil confirms them without negating any of them. In fact he supports them. Furthermore, Ibn Abi Zayd mentions all three in his Al-Risalah.

Note: It's always a good practice to read Khalil's commentary on al-Tawdīh because you get more view of his opinions there. His Mukhtasar is very concise so much is left out.

3 For Malikis, the issue of 20, 36, or 8 is not a question of right or wrong, correct or incorrect. It is simply a matter of circumstance. There is ZERO merit known for the “specific” numbers rather, they were simply calculated in a way to make things easy for the congregation by shortening the long standing duration but getting the same amount of recitation in. Basically, shorten the standing by increasing the number of rakahs

4 And most importantly, as a common person, from a Maliki perspective, there is really no need to worry about the Tarawīh rakah wars. You pray what is bearable for you.

Allah knows best.

Note: I will add some of the references I quoted in the comments.
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