Taraweeh - Case Closed!

Narrated abu salama bin abdur rahman رضي الله عنه:
I asked Aisha رضى الله عنها about the prayer of Nabi during the month of Ramadan. She said, “ALLAH’s Messenger never exceeded 11 Rakats in Ramadan nor in the other months; he used to offer 4 rakats – do not ask me about their beauty and lentgh, then 4 Rakats, do not ask me about their beauty and length, and then 3 Rakat.” Aisha further said , “I said, ‘O Allah’s messenger! Do you sleep before offering Witr salat?’ he replied, ‘O Aisha! My eyes sleep but my heart remains awake!’

(Bukhari, book of Tahajjud prayer, chapter: the Salat (prayer) of the prophet at night in Ramadan and in other months. 2:248)

Shaykul Islam, ibn Taymiyyah (rh) writes that Ubay bin Ka’b رضي الله عنه led the Sahabah رضى الله عنها in twenty rakats taraweeh during the Khilafah of ‘Umar رضي الله عنه. (Fatawa Ibn Taymiyyah, v.1 p.148). He further writes (v.1 p.191) that because Ubay led the Sahabah رضى الله عنها in twenty rak’ah taraweeh and three rak’ah witr during Ramadan, most ‘Ulema regard this to be a Sunnah because all of the Muhajireen and Ansaar performed the salah without an objection from any of them.

ibne Taymiyyah (rh) writes, “this action (i.e. 20 Rakat Tarawih) of Umar رضي الله عنه is Sunnah and we have been ordered by the messenger to hold fast to the Sunnah of the righteous Khulafa.
(Majmu' Fatawa Li Ibne Taymiyyah, Vol.22 Pg.234 and 276)

Abdullah Ibn Abbas رضي الله عنه reported that: "During Ramadan, the Messenger performed 20 rak'ah salah as well as the witr salah without the congregation."

This hadith has been recorded by the following:

* Ibn Abi Shaybah (rh) in his Musannaf
* Imam Bayhaqi (rh) in his Sunan
* Tabraani (rh) in his Kabeer
* Ibn Adi (rh) in his Musnad
* Baghawi (rh) in his Majma Sahabah

The report that ‘Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty rak’ahs came from four of the Taabi’een. These are their reports:

1 – It was narrated that Saa’ib ibn Yazeed said: ‘Umar ibn al-Khattaab (may Allaah be pleased with him) gathered the people together in Ramadaan to be led by Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke.

A number of narrators narrated it from al-Saa’ib, some of whom mentioned twenty rak’ahs or twenty-one or twenty-three. They were:

• Muhammad ibn Yoosuf, the son of the sister of al-Saa’ib, from al-Saa’ib, as was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/260) from the report of Dawood ibn Qays and others.
  
• Yazeed ibn Khusayfah. This was narrated by Ibn al-Majd in al-Musnad (1/413), and via him by al-Bayhaqi in al-Sunan (2/496).
  
• Al-Haarith ibn ‘Abd al-Rahmaan ibn Abi Dhubaab. This was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/261).
  

These reports are saheeh reports narrated by trustworthy narrators from al-Saa’ib ibn Yazeed. They mention twenty rak’ahs at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). The extra amount mentioned – twenty-one or twenty-three, refers to Taraweeh plus Witr.

2 – It was narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan.

This was narrated from him by Maalik in al-Muwatta’ (1/115). Al-Nawawi said in al-Majmoo’ (4/33): It is mursal, because Yazeed ibn Rumaan did not live at the same time as ‘Umar. End quote.

3 – It was narrated from Yahya ibn Sa’eed al-Qattaan that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) ordered a man to lead them in twenty rak’ahs of prayer. This was narrated by Ibn Abi Shaybah in al-Musannaaf (2/163) from Wakee’ from Maalik. But Yahya ibn Sa’eed did not live at the same time as ‘Umar.

4 – It was narrated that ‘Abd al-‘Azeez ibn Rafee’ said: Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he would pray Witr with three rak’ahs.

This was narrated by Ibn Abi Shaybah in al-Musannaf (2/163).

From all these reports it is clear that twenty rak’ahs was the way that Taraweeh was usually done at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). A matter such as Taraweeh prayer is something that is well known among all people, and is transmitted from one generation to another. The report of Yazeed ibn Rumaan and Yahya al-Qattaan is to be taken into account even if they did not live at the same time as ‘Umar, because undoubtedly they learned it from a number of people who had been alive at the time of ‘Umar, and this is something that does not need and isnaad, rather all the people of Madeenah are its isnaad.

Imam al-Tirmidhi (may Allaah have mercy on him) said in his Sunan (3/169):

Most of the scholars are of the view that what is narrated from ‘Umar, ‘Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa’i.

Al-Shaafa’i said: This is what I learned in our land, in Makkah they pray twenty rak’ahs.

Ibn ‘Abd al-Barr said in al-Istidhkaar (2/69):

Twenty rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah, al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority of scholars and it is the view of the Kufis, the Shaafa’is and most of the fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a time when the people prayed twenty-three rak’ahs including Witr.

See that in Musannaf Ibn Abi Shaybah (2/163).

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/112):

It is proven that Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs in qiyaam in Ramadaan, and he used to pray Witr with three rak’ahs. Many scholars think that this is the Sunnah, because he established that among the Muhaajireen and Ansaar and no one objected to that. Others regarded it as mustahabb to pray thirty-nine rak’ahs, based on the fact that this was the practice of the people of Madeenah in the past. End quote.

Shaykh ibn Taymiyyah wrote a book refuting every point in this book of al-Hillee. You can hear it yourself in the above talk, go to 42 mins of the talk by Shaykh Riyadhul Haq for proof.

Jamāl ad-Dīn al-Ḥasan bin Yūsuf bin ʿAli bin al-Muṭahhar al-Ḥillī, commonly known as Allāma Ḥelli, was a Persian Twelver Shia theologian and mujtahid. He was one of the well known Shia scholars of his time.
Born: 15 December 1250, Hillah, Iraq
Died: 18 December 1325, Hillah, Iraq

SEGMENT

THE RAFIDI CRITCISED UMAR ON MAKING TARAWIH PRAYER CONGREGATIONAL

The Rafidi stated: “The thirteenth perspective: He (Umar) innovated congregational Tarawih prayer, although the Prophet (s.a.w) has said: „O you people! Certainly, night prayer in the month of Ramadan is supererogatory and doing it congregationally is an innovation. And the prayer of Dhuha (supererogatory prayer after Sun rise) is an innovation. Surely performing a little Sunnah is better than much innovation. Listen carefully, surely every innovation is a misguidance, and every misguidance is a path to Hell-Fire.‟ Umar come out during Ramadan and saw lights in the mosque. He asked: „What is that?‟ They said: „Some people have gathered for supererogatory prayer.‟ He commented saying: Good innovation.‟”

We reply that: We have not seen or found among all the sects of innovation and misguidance a sect that is so reckless and bold in telling lies against the Prophet (s.a.w) than Shia Rafidah; they have attributed to him what he never say and they have gone to the extreme in telling lies against him. Some of them did not know the lies of their scholars and this is extremism in ignorance.

A poet says it: “If you did not know, then that is a calamity. And if you know, then the calamity is greater.” We reply to the above from many perspectives:
Firstly: We make requests; what is the proof of the soundness of this hadith? Where is its chain of authority? In which book among the books of Muslims is it narrated? Who has said among the scholars that: This is a sound hadith; meaning who has affirmed it among the scholars of hadith?

Secondly: All those who have knowledge of hadith and its sciences knew out of necessity that this hadith is a fabricated lie against the Prophet (s.a.w). Nobody among the Muslims have narrated it in his book; it cannot be found in Sihah books or Masanid or Ma‟ajim etc., and nobody know its chain of authority, neither a sound one nor a weak one. Nay, it is a clear lie.

Thirdly: It is established that people used to pray in the nights of Ramadan during the time of the Prophet (s.a.w) and it is established that he prayed congregational prayers for two or three nights with the Muslims during Ramadan. It come in sound hadiths on the authority of Aisha and other companions that: The Messenger of Allah (may peace be upon him) prayed one night in the mosque and people also prayed along with him. He then prayed on the following night and there were many persons. Then on the third or fourth night (many people) gathered there, but the Messenger of Allah (may peace be upon him) did not come out to them (for leading the Tarawih prayer). When it was morning he said: I saw what you were doing, but I desisted to come to you (and lead the prayer) for I feared that this prayer might become obligatory for you. (He the narrator) said: It was the month of Ramadan” (Bukhari, Muslim).

Umar called this prayer innovation because he did not arrange it before then and because whatever is done for the first time is linguistically called innovation and that is not innovation in religion. Certainly, innovation in religion is misguidance and that is what is done without any legal proof.

Fourthly: If this is a prohibited bad act Ali would have stopped it when he became the Caliph and he is in Kufa. Since he continued to practice it as practiced by Umar, it is proven that it is a recommended action. Nay, it is reported that Ali said: “May Allah lighten the grave of Umar as he has lighten for us our mosques.”