Muslim

Hadith Commentary: Benefits and Issues: The Prophet (sallallahu alayhi wa sallam) would stand for a very long time in the night prayer (qiyam), which is why Aisha (radi Allahu anha) says that there is no need to ask about their beauty and length. On this basis, the Prophet (sallallahu alayhi wa sallam) would pause after performing four units (rak‘at), then pause again after another four units, and finally perform three units at the end. However, the manner of performing them was the same as mentioned in the earlier narration of Aisha (radi Allahu anha): the Prophet (sallallahu alayhi wa sallam) would perform the night prayer two units (rak‘at) at a time, and at the end, he would perform one witr.

Hadith Commentary:
In the month of Ramadan, this same prayer is referred to as Tarawih, while outside of Ramadan it is commonly known as Tahajjud.
It is not correct to consider them as separate prayers.
Whether it was Ramadan or not, you (sallallahu alayhi wa sallam) did not perform more than eleven rak‘ahs of Tarawih or Tahajjud, which included eight rak‘ahs of voluntary prayer (nafl salah) and three rak‘ahs of Witr.
In the presence of this clear and explicit hadith, may Allah grant sound understanding to those who call eight rak‘ahs of Tarawih contrary to the Sunnah, so that they refrain from causing discord by denying an established Sunnah.
Ameen.
The correspondence between the chapter and the hadith is evident.

Hadith Commentary:
These very eleven rak‘ahs have been designated as Tarawih, and from the authentic narrations, only these eleven rak‘ahs are established from the Prophet sallallahu alayhi wa sallam in both Ramadan and outside of Ramadan.
In the blessed month of Ramadan, this prayer became known as Tarawih, and outside of Ramadan, it was called Tahajjud.
Thus, the Sunnah of the Prophet is established as only eight rak‘ahs of Tarawih, making a total of eleven rak‘ahs in this manner.
As is further clarified by the following ahadith:
From Jabir radi Allahu anhu: “The Messenger of Allah sallallahu alayhi wa sallam led us in Ramadan for eight rak‘ahs and the witr.”
Allamah Muhammad bin Nasr Marwazi narrates from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam led us in eight rak‘ahs of Tarawih and witr in Ramadan (i.e., a total of eleven rak‘ahs).
Also, the hadith of Aisha radi Allahu anha: “The Messenger of Allah sallallahu alayhi wa sallam would not exceed eleven rak‘ahs in Ramadan or outside of it.”
He would not pray more than eleven rak‘ahs in Ramadan or outside of it.
Some people have misunderstood this to be about Tahajjud and not about Tarawih.
Therefore, it is clear that the Messenger of Allah sallallahu alayhi wa sallam did not establish two separate prayers in Ramadan, one for Tarawih and one for Tahajjud; rather, he would pray the same qiyam of Ramadan (Tarawih), or in other words, Tahajjud, as eleven rak‘ahs, and in the noble hadith, the qiyam of Ramadan (Tarawih) is also called qiyam al-layl (Tahajjud).
In Ramadan, after leading the companions in Tarawih, the Messenger of Allah sallallahu alayhi wa sallam said:
“I feared that the night prayer (Tahajjud) might become obligatory upon you.”
See, the Prophet sallallahu alayhi wa sallam called Tarawih Tahajjud.
From this, it is known that in Ramadan, qiyam of Ramadan (Tarawih) and the night prayer (Tahajjud) are one and the same prayer.
Another proof for the unity of Tarawih and Tahajjud: From Abu Dharr, he said:
“We fasted with the Messenger of Allah sallallahu alayhi wa sallam in Ramadan, and he did not lead us in any part of it, until seven nights remained. Then he led us on the seventh night until about a third of the night had passed. Then on the sixth night, he did not lead us, until the fifth night, then he led us until about half the night had passed. I said:
O Messenger of Allah, if only you would let us complete the rest of our night. He said:
«إِنَّهُ مَنْ قَامَ مَعَ الْإِمَامِ حَتَّى يَنْصَرِفَ، فَإِنَّهُ يَعْدِلُ قِيَامَ لَيْلَةٍ» Then on the fourth night, he did not lead us, until the third night, when he gathered his wives and family and the people gathered. He led us until we feared that we would miss al-falah. It was asked:
What is al-falah? He said:
Suhoor (pre-dawn meal). Then he did not lead us for the rest of the month.”
Narrated by Ibn Majah.
It is narrated from Abu Dharr radi Allahu anhu that we fasted in Ramadan with the Messenger of Allah sallallahu alayhi wa sallam, and in the last week, he led us in Tarawih on three odd nights in this order: the first night at the beginning of the night, the second night at midnight, and then in the latter half.
It was asked: Will you not lead us in more prayer? The Prophet sallallahu alayhi wa sallam said: Whoever prays with the imam, it is as if he has stood in prayer for the whole night.
Then on the third night, at the end of the night, he gathered his family and, in the presence of all the people, led them in Tarawih, until we feared that the time for suhoor would pass while we were still in congregation.
This hadith is narrated by Ibn Majah, and in Sahih Bukhari, this hadith is mentioned in brief in several places.
From this, it is known that the Prophet led this one prayer of Tarawih in three parts of the night, and by his action (the beautiful example), he showed that the time for Tarawih extends from after ‘Isha until the end of the night, which includes the time for Tahajjud.
Thus, from the action of the Messenger of Allah sallallahu alayhi wa sallam, it is established that after ‘Isha until the end of the night, there is only one prayer.
This is also supported by the statement of Umar radi Allahu anhu, who said:
“The Tarawih that you sleep through (i.e., in the latter part of the night) is better than the one you perform at the beginning of the night.”
It is clear from this that Tarawih and Tahajjud are one and the same, and this is also the meaning of the hadith of Aisha radi Allahu anha.
Imam Bukhari rahimahullah has also established a chapter on this hadith: “The virtue of one who stands in prayer in Ramadan,” and Imam Bayhaqi rahimahullah has established a chapter on this hadith: “What has been narrated regarding the number of rak‘ahs of qiyam in the month of Ramadan,” and likewise, Imam Muhammad rahimahullah, the student of Imam Abu Hanifah rahimahullah, has cited this hadith under the chapter “Qiyam of the month of Ramadan.”
All these great scholars also intended by the hadith of Aisha radi Allahu anha that it refers to Tarawih, and as detailed above, from the beginning to the end of the night, there is only one prayer.
Now, as for how many rak‘ahs were prayed on those three nights, it is submitted that, besides witr, only eight rak‘ahs were prayed.
There are several authentic narrations in support of this, which are presented to the readers.
The scholars and jurists of the Hanafi school have stated that eight rak‘ahs of Tarawih is the Sunnah of the Prophet!
➊ Allamah ‘Ayni rahimahullah in ‘Umdat al-Qari (vol. 3, p. 597) says:
“If you ask: The narrations mentioned do not specify the number of rak‘ahs the Messenger of Allah sallallahu alayhi wa sallam prayed on those nights. I reply: Ibn Khuzaymah and Ibn Hibban narrated from Jabir radi Allahu anhu:
‘The Messenger of Allah sallallahu alayhi wa sallam led us in Ramadan for eight rak‘ahs, then he performed witr.’”
➋ Hafiz Ibn Hajar rahimahullah in Fath al-Bari (vol. 1, p. 597) says:
“I have not seen in any of the chains of the aforementioned hadith a specification of how many rak‘ahs the Prophet sallallahu alayhi wa sallam prayed on those three nights. However, Ibn Khuzaymah and Ibn Hibban narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam led us in Ramadan for eight rak‘ahs, then performed witr.”
➌ Allamah Zayla‘i Hanafi rahimahullah in Nasb al-Rayah fi Takhrij Ahadith al-Hidayah (vol. 1, p. 293) has cited this hadith:
“Ibn Hibban in his Sahih narrated from Jabir ibn Abdullah that the Prophet sallallahu alayhi wa sallam led them in eight rak‘ahs and witr.”
Ibn Hibban narrated in his Sahih from Jabir ibn Abdullah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam led the companions in eight rak‘ahs and witr, i.e., a total of eleven rak‘ahs.
➍ Imam Muhammad, the student of Imam al-A‘zam rahimahullah, in his book Muwatta Imam Muhammad (p. 93), under the chapter of Tarawih, says:
“From Abu Salamah ibn Abd al-Rahman, that he asked Aisha how was the prayer of the Messenger of Allah sallallahu alayhi wa sallam in Ramadan? She said:
‘The Messenger of Allah sallallahu alayhi wa sallam would not exceed eleven rak‘ahs in Ramadan or outside of it.’”
The clarification of Ramadan and outside of Ramadan has already been mentioned.
Then Imam Muhammad rahimahullah, after narrating this noble hadith, says:
“‘Muhammad: And upon all of this we act.’”
That is, our practice is upon all these ahadith; we accept all of them.
➎ In the footnote of Hidayah, vol. 1, it is stated:
“Sunnah is only that which the Messenger of Allah sallallahu alayhi wa sallam consistently practiced. According to this definition, only the mentioned amount (eight rak‘ahs) is Sunnah, and whatever is more than that is mustahabb (recommended).”
➏ Imam Ibn al-Humam Hanafi rahimahullah in Fath al-Qadir, the commentary of Hidayah, says:
“The summary of all this is that the qiyam of Ramadan (Tarawih) is Sunnah, eleven rak‘ahs with witr in congregation, as established by the action (beautiful example) of the Messenger of Allah sallallahu alayhi wa sallam.”
➐ Allamah Mulla Qari Hanafi rahimahullah in his book Mirqat Sharh Mishkat says:
“Originally, Tarawih is established as eleven rak‘ahs from the action of the Messenger of Allah sallallahu alayhi wa sallam, which he later left due to an excuse.”
In reality, Tarawih is established as eleven rak‘ahs from the action of the Messenger of Allah sallallahu alayhi wa sallam, which he prayed and later left due to an excuse.
➑ Mawlana Abdul Hayy Hanafi Lucknowi rahimahullah in Ta‘liq al-Mumajjad Sharh Muwatta Imam Muhammad says:
“Ibn Hibban narrated in his Sahih from the hadith of Jabir that he led them in eight rak‘ahs, then performed witr, and this is the most authentic.”
Ibn Hibban narrated in his Sahih from the hadith of Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam led the companions in eight rak‘ahs besides witr.
This hadith is very authentic.
From these ahadith, it is clearly established that the Messenger of Allah sallallahu alayhi wa sallam would pray and lead eight rak‘ahs of Tarawih.
The narrations in which it is mentioned that he prayed twenty rak‘ahs are all weak and not suitable as evidence.
The companions and female companions praying eight rak‘ahs of Tarawih in the time of the Prophet sallallahu alayhi wa sallam!
➒ Imam Muhammad bin Nasr Marwazi narrated in Qiyam al-Layl from Jabir radi Allahu anhu:
“Ubayy ibn Ka‘b radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam in Ramadan and said:
‘O Messenger of Allah, something happened with me tonight.’ He said:
‘And what is that, O Ubayy?’ He said:
«نِسْوَةُ دَارِي قُلْنَ إِنَّا لَا نَقْرَأُ الْقُرْآنَ فَنُصَلِّي خَلْفَكَ بِصَلَاتِكَ , فَصَلَّيْتُ بِهِنَّ ثَمَانِ رَكَعَاتٍ وَالْوِتْرَ. فَسَكَتَ عَنْهُ وَكَانَ شِبْهَ الرِّضَاءِ» Ubayy ibn Ka‘b radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam in Ramadan and said: Tonight, something special happened.
The Prophet sallallahu alayhi wa sallam asked: O Ubayy, what is that? He replied: The women of my household said that since we do not recite the Qur’an, we will pray (Tarawih) behind you in congregation.
So I led them in eight rak‘ahs and witr.
The Prophet sallallahu alayhi wa sallam remained silent upon hearing this, as if he approved of it.
This hadith proves that the companions radi Allahu anhum used to pray eight rak‘ahs (Tarawih) in the time of the Prophet sallallahu alayhi wa sallam.
The Tarawih of Umar, the second Caliph, radi Allahu anhu, with witr, was eleven rak‘ahs!
➓ From Sa’ib ibn Yazid: “Umar radi Allahu anhu ordered Ubayy ibn Ka‘b and Tamim al-Dari radi Allahu anhuma to lead the people in Ramadan for eleven rak‘ahs.” (Muwatta Imam Malik)
It is clear that the difference between eight and eleven is the witr, and besides the eight rak‘ahs of Tarawih, witr is prayed as one, three, or five, as mentioned in the noble hadith, and the narration of twenty Tarawih is not established from Umar radi Allahu anhu, and the narration attributed to him is disconnected in its chain.
This is because the narrator of twenty is Yazid ibn Ruman, who did not live in the time of Umar radi Allahu anhu.
As Allamah ‘Ayni Hanafi rahimahullah and Allamah Zayla‘i Hanafi rahimahullah have stated in ‘Umdat al-Qari and Nasb al-Rayah:
“Yazid ibn Ruman did not live in the time of Umar.”
And those who did live in the time of Sayyiduna Umar radi Allahu anhu, their narrations unanimously mention eleven rak‘ahs, among them the narration of Sa’ib radi Allahu anhu has already been mentioned above.
And there is also A‘raj, who says:
“The reciter would complete Surah al-Baqarah in eight rak‘ahs.”
The reciter would finish Surah al-Baqarah in eight rak‘ahs. (Muwatta Imam Malik)
Umar al-Faruq radi Allahu anhu ordered Ubayy ibn Ka‘b, Tamim al-Dari, and Sulayman ibn Abi Hathmah radi Allahu anhum to lead eleven rak‘ahs with witr (Musannaf Ibn Abi Shaybah).
Thus, the command of Umar radi Allahu anhu is in accordance with the hadith of the Messenger of Allah sallallahu alayhi wa sallam.
Therefore, “Hold fast to my Sunnah and the Sunnah of the rightly guided caliphs” also establishes acting upon eleven.
Proof from the jurists for eight and the weakness of twenty!
⓫ Allamah Ibn al-Humam Hanafi rahimahullah in Fath al-Qadir, commentary of Hidayah (vol. 1, p. 205), says:
“The hadith of twenty rak‘ahs of Tarawih is weak.
It is contrary to the authentic hadith from Abu Salamah ibn Abd al-Rahman, who asked Aisha radi Allahu anha the hadith.”
Moreover, this (narration of twenty) is also contrary to the authentic hadith narrated by Abu Salamah ibn Abd al-Rahman from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam would not pray more than eleven rak‘ahs in Ramadan or outside of it.
⓬ Shaykh Abdul Haqq Hanafi Muhaddith Dehlawi rahimahullah in Fath Sirr al-Manan says:
“The narration of twenty from the Prophet sallallahu alayhi wa sallam, as is commonly known now, is not established except in the narration of Ibn Abi Shaybah, and it is weak, and it is contradicted by the hadith of Aisha, which is authentic.”
The twenty rak‘ahs of Tarawih that are famous and well-known are not established from the Prophet sallallahu alayhi wa sallam, and the narration of twenty in Ibn Abi Shaybah is weak and also contrary to the authentic hadith of Aisha radi Allahu anha (in which eleven rak‘ahs with witr are established).
⓭ Shaykh Abdul Haqq Hanafi Muhaddith Dehlawi rahimahullah in his book Ma Thabata bi al-Sunnah (p. 217) says:
“The authentic is what Aisha narrated, that the Prophet sallallahu alayhi wa sallam prayed eleven rak‘ahs, as was his habit in qiyam al-layl. It is also narrated that some of the salaf in the time of Umar ibn Abd al-Aziz would pray eleven rak‘ahs in Ramadan, intending to resemble the Messenger of Allah sallallahu alayhi wa sallam. This is an authentic hadith.”
That which is authentic is what Aisha radi Allahu anha narrated, that the Prophet sallallahu alayhi wa sallam would pray eleven rak‘ahs, as was his habit in qiyam al-layl, and it is narrated that some of the salaf in the time of Amir al-Mu’minin Umar ibn Abd al-Aziz would pray eleven rak‘ahs of Tarawih in order to resemble the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam.
From this, it is known that the Shaykh himself was an adherent of eight rak‘ahs of Tarawih, and among the pious predecessors, it was also well-known that eight rak‘ahs of Tarawih is the Sunnah of the Prophet, and why should it not be, when the Prophet himself prayed eight rak‘ahs of Tarawih and led the companions in them.
Also, when Ubayy ibn Ka‘b radi Allahu anhu led the women in eight rak‘ahs of Tarawih, the Messenger of Allah sallallahu alayhi wa sallam approved of it.
Likewise, in the time of Umar radi Allahu anhu, the command was to pray eleven rak‘ahs of Tarawih with witr, and people acted upon it, and in the time of Umar ibn Abd al-Aziz, people would act upon eight rak‘ahs of Tarawih as the Sunnah of the Messenger.
And Imam Malik rahimahullah also adopted eleven rak‘ahs with witr as being in accordance with the Sunnah, as
⓮ Allamah ‘Ayni rahimahullah says:
“Eleven rak‘ahs, and this is the choice of Malik for himself.”
Imam Malik rahimahullah chose eleven rak‘ahs for himself.
Likewise, jurists and scholars such as Allamah ‘Ayni Hanafi, Allamah Zayla‘i Hanafi, Hafiz Ibn Hajar, Allamah Muhammad bin Nasr Marwazi, Shaykh Abdul Hayy Hanafi Muhaddith Dehlawi, Mawlana Abdul Haqq Hanafi Lucknowi rahimahullah, and others have declared eight rak‘ahs of Tarawih besides witr to be authentic and the Sunnah of the Prophet, as referenced above.
And Imam Muhammad, the distinguished student of Imam Abu Hanifah, said:
“And upon all of this we act.”
“We accept all these ahadith.” That is, our practice is upon these ahadith of eleven rak‘ahs.
So, all praise is due to Allah, the Sunnah of eleven rak‘ahs of Tarawih with witr has been established.
After this, among the early generations of the ummah, there were some who would pray twenty, thirty, or even forty rak‘ahs of Tarawih as supererogatory prayers, so the claim that there is consensus on twenty rak‘ahs is false.
The original Sunnah of the Prophet is eight rak‘ahs of Tarawih and three witr, making a total of eleven rak‘ahs.
For supererogatory prayers, there is always the option to pray as many as one wishes.
Those who have made it their occupation every Ramadan to declare eight rak‘ahs of Tarawih as contrary to the Sunnah, and consider it necessary to write or say so, are in grave error; in fact, this can also be called a kind of deception of Iblis.
May Allah Ta‘ala grant everyone sound understanding.
Amin.
Imam Abu Hanifah rahimahullah, who said that it is preferable to pray the night supererogatory prayers in sets of four rak‘ahs, also takes evidence from this hadith.
However, this inference is not correct, because it is not explicitly stated that the Prophet sallallahu alayhi wa sallam would give salam after every four rak‘ahs.
It is possible that at first, the Prophet sallallahu alayhi wa sallam would pray four rak‘ahs (with two salams) very long, then the next four rak‘ahs (with two salams) lighter than the first.
Aisha radi Allahu anha mentioned these sets of four rak‘ahs separately in this way, and it is also possible that four rak‘ahs with one salam is meant.
That is why Allamah Qastallani rahimahullah says:
“As for what has preceded, that he would pray two by two, then one (witr), that is to be understood as referring to another time, so both ways are permissible.”
That is, in previous narrations, the Prophet sallallahu alayhi wa sallam is mentioned as praying two by two, then one witr, and that refers to another time, and this praying four by four, then three witr, refers to another time, so both ways are permissible.

Hadith Commentary:
In the blessed month of Ramadan, these eleven units (rak‘ahs) are called the prayer of Tarawih, and outside of Ramadan, they are called the prayer of Tahajjud. Thus, according to the time and circumstance, they have two names.
Their number is eleven rak‘ahs.
All the narrations in which it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) performed twenty rak‘ahs at night in Ramadan are all weak and not valid as proof.
The number of rak‘ahs for the Tarawih prayer is eight rak‘ahs and three witr.
Details regarding them will come in the Book of Tarawih, Hadith: 2013.
By the permission of Allah, the Exalted.

Twenty Rak‘ahs and Witr in Ramadan
In one narration, it is mentioned that the Prophet sallallahu alayhi wa sallam used to perform twenty rak‘ahs and witr in Ramadan, without congregation. [السنن الكبريٰ للبيهقي 496/2]

Its narrator, Ibrahim bin ‘Uthman, is considered weak according to the majority of hadith scholars.
Anwar Shah Kashmiri said regarding this narration:
There is consensus on its weakness. [العرف الشذي ج1 ص166]

Abu Shaybah, regarding Ibrahim bin ‘Uthman, ‘Ayni Hanafi wrote:

(Imam) Shu‘bah called him a liar... etc. [عمدة القاري ج11 ص128]

Muhammad Taqi Usmani said about this narration:

“But it is weak due to Ibrahim bin ‘Uthman.” [درس ترمذي ج3 ص304]

It is established from Sayyiduna ‘Umar radi Allahu anhu that he ordered the performance of eleven rak‘ahs. [موطا امام مالك، رواية يحيي ج1 ص114 ح249، آثار السنن: 776، وقال: ’’واسناده صحيح“]

It is absolutely not established from Sayyiduna ‘Umar radi Allahu anhu, either in word or deed, that he performed twenty rak‘ahs of Tarawih.

Zahoor Ahmad has written this lie that “after this, there was consensus (ijma‘) of the noble Companions radi Allahu anhum on twenty rak‘ahs of Tarawih.” [چهل حديث ص 103]

Whereas, contrary to this false claim, not even a single Companion has been authentically reported to have performed twenty rak‘ahs. For the refutation of this false consensus, see the research review on the number of rak‘ahs of standing (qiyam) in Ramadan. [ص84۔ 87]

... See the original article ...

Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), vol. 2, p. 77

Benefits and Issues:
SA Objection: And if someone says that what is meant here is tahajjud and not tarawih. EA Answer: Then it will be said that in the ancient terminology, “qiyam Ramadan” referred specifically to tarawih. [ملاحظه هو كتب فقه مثلاً هدايه وغيره]
And here, when Aisha Siddiqa radi Allahu anha was asked about the Prophet’s sallallahu alayhi wa sallam night prayer in Ramadan, what was meant was tarawih, to which she replied that he used to pray eleven units, and by specifying “other than Ramadan,” it became clear that what was his tahajjud outside of Ramadan was the same as his tarawih in Ramadan.

Furthermore, in Sahih Ibn Hibban and Sahih Ibn Khuzaymah, there is also a hadith narrated which clearly establishes that the Prophet sallallahu alayhi wa sallam used to pray only eight units of tarawih. [صحيح ابن حبان 920، صحيح ابن خزيمه 1070، ابن منذر الاوسط 2606، طبراني جامع صغير: 1901] Although in the chain of this hadith there is a narrator named Isa bin Jariyah, and there are some criticisms reported about him, but Hafiz Dhahabi, who is «من اهل استقراء التام في نقد الرجال», has stated in favor of this hadith that «اسناده وسط». [ميزان الاعتدال 311/3]

As for the hadith which is narrated in Musannaf Ibn Abi Shaybah and others from Ibn Abbas radi Allahu anhuma that the Prophet sallallahu alayhi wa sallam used to pray twenty units of tarawih, it is completely weak and unreliable, and regarding it:
◈ Shaykh Ibn Humam Hanafi has written as follows:
«واما ما روي ابن ابي شيبة والطبراني وعند البيهقي من حديث ابن عباس انه عليه الصلوة والسلام كان يصلي فى رمضان عشرين ركعة سوي الوتر فضعيف بابي شيبة ابراهيم بن عثمان متفق على ضعفه مع مالفته للصحيح» [فتح القدير: 467/1، علامه زيلعي نصب الرايه:153/2]
“Ibn Abi Shaybah in his Musannaf, as well as Tabarani and Bayhaqi, have narrated from Ibn Abbas radi Allahu anhuma that the Prophet sallallahu alayhi wa sallam used to pray twenty units in Ramadan besides witr. This hadith is weak, because in its chain is the narrator Abu Shaybah Ibrahim bin Uthman, who is unanimously weak.
↰ Moreover, despite being weak, this hadith also contradicts the authentic hadith (i.e., the aforementioned hadith in Sahih Bukhari).”

And here is the fatwa of Farooq-e-Azam Umar radi Allahu anhu
Thus, in Muwatta Imam Malik, it is narrated from Sa’ib bin Yazid that:
«أمر عمر بن الخطاب أبي بن كعب وتميما الداري أن يقوما للناس بإحدى عشرة ركعة» [موطا امام مالك : 98]
“Umar radi Allahu anhu ordered Ubayy bin Ka’b and Tamim Dari to lead the people in eleven units of prayer in Ramadan.”
It is thus known that the Sunnah is eight units, neither less nor more than this.

Fiqh al-Hadith
Our greatest Imam, Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), used to perform eleven rak‘ahs from after the ‘Isha prayer until the Fajr prayer.

Proof No. ➊
❀ It is narrated from Umm al-Mu’minin Sayyidah A’ishah (radi Allahu anha) that:
«كان رسول الله صلى الله عليه وسلم يصلي فيما بين أن يفرغ من صلاة العشاء وهى التى يدعواالناس العتمة إلى الفجر إحدي عشرة ركعة يسلم بين كل ركعتيں ويوتر بواحدة إلخ»
“The Messenger of Allah (sallallahu alayhi wa sallam) used to perform eleven rak‘ahs from after finishing the ‘Isha prayer until the morning, and this prayer is also called ‘Atamah by the people. He would say salam after every two rak‘ahs and perform one witr.” etc. [صحيح مسلم : 254/1 ح 1718]

Proof No. ➋
❀ Abu Salamah ibn ‘Abd al-Rahman asked Umm al-Mu’minin Sayyidah A’ishah (radi Allahu anha):
How was the (night) prayer (Tarawih) of the Messenger of Allah (sallallahu alayhi wa sallam) in Ramadan? So Umm al-Mu’minin Sayyidah A’ishah (radi Allahu ta‘ala anha) replied: «ما كان يزيد فى رمضان ولا فى غيره على إحدي عشرة ركعة» etc. “Whether in Ramadan or outside of Ramadan, the Messenger of Allah (sallallahu alayhi wa sallam) did not perform more than eleven rak‘ahs.” etc. [صحيح بخاري : 229/1 ح 2013، عمدة القاري : 128/11، كتاب الصوم، كتاب التراويح باب فضل من قام رمضان]

An Objection:
SA Is this hadith related to Tahajjud? EA Answer: Tahajjud, Tarawih, Qiyam al-Layl, Qiyam Ramadan, and Witr are different names for the same prayer.

Proof ① It is absolutely not established from the Prophet (sallallahu alayhi wa sallam) that he performed Tahajjud and Tarawih separately.

Proof ② The Imams of hadith have established chapters on Qiyam Ramadan and Tarawih based on the hadith of the Truthful Lady of the Universe, Sayyidah A’ishah (radi Allahu anha), for example:
● Sahih al-Bukhari, «كتاب الصوم» (Book of Fasting) «كتاب صلوة التراويح» (Book of Tarawih) «باب فضل من قام رمضان» (Virtue of Qiyam Ramadan).
● Muwatta Muhammad ibn al-Hasan al-Shaybani: [ص 141], Chapter «قيام شهر رمضان و مافيه من الفضل»
◈ Mawlawi ‘Abd al-Hayy Lakhnawi has written in its margin:
«قوله، قيام شهررمضان ويسمي التراويح»
That is: Qiyam Ramadan and Tarawih are one and the same thing.
● al-Sunan al-Kubra by al-Bayhaqi [495/2، 496] «باب ماروي فى عدد ركعات القيام فى شهر رمضان».

Proof ③ None of the hadith scholars or jurists among the followers have said that this hadith is not related to the prayer of Tarawih.

Proof ④ Several Imams have presented this hadith as a counter to the fabricated and rejected hadith of twenty rak‘ahs, for example:
◈ ‘Allamah Zayla‘i al-Hanafi. [نصب الرايه : 153/2]
◈ Hafiz Ibn Hajar al-‘Asqalani. [الدرايه : 203/1]
◈ ‘Allamah Ibn Humam al-Hanafi. [فتح القدير : 467/1، طبع دار الفكر]
◈ ‘Allamah ‘Ayni al-Hanafi. [عمدة القاري : 128/11]
◈ ‘Allamah Suyuti. [الحاوي للفتاوي348/1] and others

Proof ⑤ The questioner’s question was only about Qiyam Ramadan, which is called Tarawih; the questioner did not ask about the prayer of Tahajjud at all. Rather, Umm al-Mu’minin Sayyidah A’ishah al-Siddiqah (radi Allahu anha) explained in her answer both the Qiyam of Ramadan and non-Ramadan of the Prophet (sallallahu alayhi wa sallam) in addition to the question. Therefore, this hadith explicitly proves eleven rak‘ahs of Tarawih. [ملخصا من خاتمه اختلاف : ص 64 باختلاف يسير]

Proof ⑥ Some people claim that:
SA Tahajjud and Tarawih are two separate prayers. Their principle is that the Prophet (sallallahu alayhi wa sallam) performed 23 rak‘ahs of Tarawih [3، 20] as is their practice, and on the same night performed eleven rak‘ahs of Tahajjud [3، 8] (as, according to them, is established from the hadith of Sahih al-Bukhari). EA The problem here is that, in this way, it would be necessary that the Prophet (sallallahu alayhi wa sallam) performed witr twice in one night, whereas the Prophet (sallallahu alayhi wa sallam) said:
«لا وتران فى ليلة» “There are not two witr in one night.” [ترمذي : 107/1 ح 470، ابوداود : 1439، نسائي : 1678، صحيح ابن خزيمه : 1101، صحيح ابن حبان : 1671 سانده صحيح]

↰ Regarding this hadith, Imam al-Tirmidhi said:
«هذا حديث حسن غريب»
It should be noted that all the narrators of this hadith are trustworthy.

Since there can be no contradiction in the words and actions of the Messenger of Allah (sallallahu alayhi wa sallam), it is thus established that he performed only one witr in the night. Only eleven rak‘ahs [3، 8] are established from the Prophet (sallallahu alayhi wa sallam), not twenty-three [3، 20]. Therefore, differentiating between Tahajjud and Tarawih is invalid.

Proof ⑦ Mawlawi Anwar Shah Kashmiri Deobandi has admitted that the prayer of Tahajjud and Tarawih is one and the same, and there is no difference between the two. See: [فیض الباری 420/2], [العر ف الشذی 166/1] This is testimony from the house of the opponents themselves. No answer has yet come from any side to this statement of Kashmiri. (Poetic line:) “The house was set on fire by its own lamp.”

Proof ⑧ Amir al-Mu’minin Sayyiduna ‘Umar ibn al-Khattab (radi Allahu anhu) also considered Tahajjud and Tarawih to be one and the same. For details, see: [فیض الباری 420/2]

Proof ⑨ Multiple scholars have prohibited a person who has performed the Tarawih prayer from performing Tahajjud. [قيام الليل للمروزي : بحواله فيض الباري : 420/2]

↰ This is clear evidence that, according to these scholars, Tahajjud and Tarawih are one and the same prayer.

Proof ⑩ The narration of Sayyiduna Jabir ibn ‘Abdullah al-Ansari (radi Allahu anhu): «صلى بنا رسول الله صلى الله عليه وسلم فى رمضان ثمان ركعات والوتر» etc. also supports this, as will be discussed in detail ahead. Therefore, this hadith is certainly related to Tarawih.
«وتلك عشرة كاملة».

‘Eleven Rak‘ahs of Tarawih’

“. . . They asked Aisha radi Allahu anha how many rak‘ahs the Messenger of Allah sallallahu alayhi wa sallam used to pray (Tarawih or Tahajjud prayer) in Ramadan. She replied that whether it was Ramadan or any other month, he did not pray more than eleven rak‘ahs.” [صحيح البخاري/كِتَاب صَلَاةِ التَّرَاوِيحِ/ بَابُ فَضْلِ مَنْ قَامَ رَمَضَانَ:/ ح: 2013]

Benefits and Issues
SA Ismail Jhangvi writes:
“The Ahl al-Sunnah do not hold less than twenty rak‘ahs of Tarawih.” [تحفهٔ اهل حديث ص ۵۴] EA SB7 Commentary:7

Qadi Abu Bakr ibn al-‘Arabi al-Maliki (d. 543 AH) says:
“And the correct view is that eleven rak‘ahs should be prayed.” [عارضة الاحوذي ۴/۱۹ ح ۸۰۶، تعداد ركعاتِ قيام ر مضان كا تحقيقي جائزه ص ۸۶]
Was Qadi Sahib outside of Ahl al-Sunnah?

‘Allamah Qurtubi (d. 656 AH) writes:
“And many scholars say that it is eleven rak‘ahs.” [المفهم من تلخيص كتاب مسلم ۲/۳۹۰، تعدادِ ركعاتِ قيام ر مضان ص ۸۶]

Imam Shafi‘i rahimahullah said:
“If the rak‘ahs are fewer and the standing (qiyam) is longer, that is better, and that is more preferable to me…” [مختصر قيام الليل للمروزي ص ۲۰۲، ۲۰۳، تعدادِ ركعاتِ قيام ر مضان ص ۸۵]
Were all these outside of Ahl al-Sunnah?

The Evidence and Proofs for Eleven Rak‘ahs of Qiyam al-Ramadan (Tarawih)

In this brief article, the evidence and (some investigative and some obligatory) proofs for eleven rak‘ahs of Qiyam al-Ramadan (Tarawih) are presented:

➊ It is narrated from Sayyidah A’ishah al-Siddiqah radi Allahu anha that:

«ما كان يزيد فى رمضان ولا فى غيره علٰي احديٰ عشرة ركعة …»

Whether in Ramadan or outside of Ramadan, the Prophet sallallahu alayhi wa sallam did not pray more than eleven rak‘ahs.

(Sahih al-Bukhari, vol. 1, p. 269, hadith 2013; ‘Umdat al-Qari, vol. 11, p. 128, Kitab al-Tarawih, Bab Fadl man Qama Ramadan)

Imam al-Bukhari and the hadith scholar al-Bayhaqi rahimahumallah have written the headings of Qiyam al-Ramadan (and Tarawih) on this hadith. (For example, see al-Sunan al-Kubra lil-Bayhaqi 2/495–496)

Moreover, many Hanafi and non-Hanafi scholars have deduced from this hadith that what is meant is Qiyam al-Ramadan (Tarawih). For example, see Nasb al-Rayah lil-Zayla‘i (2/153), al-Dirayah by Ibn Hajar al-‘Asqalani (1/203), ‘Umdat al-Qari by al-‘Ayni (11/128), Fath al-Qadir by Ibn Humam (1/467), and al-Hawi by al-Suyuti (1/348).

In another hadith, it is mentioned that Sayyidah A’ishah radi Allahu anha said:

The Messenger of Allah sallallahu alayhi wa sallam, after finishing the ‘Isha prayer, would pray eleven rak‘ahs until the morning... He would say salam after every two rak‘ahs and (at the end) would pray one witr.

(Sahih Muslim, vol. 1, p. 254, hadith 736)

This hadith proves that praying eleven rak‘ahs, two by two (2+2+2+2+2), and at the end one witr (total 11), is established.

➋ It is narrated from Sayyiduna Jabir bin ‘Abdullah al-Ansari radi Allahu anhu that:

The Messenger of Allah sallallahu alayhi wa sallam led us in prayer during Ramadan; he prayed eight rak‘ahs and witr.

(Sahih Ibn Khuzaymah 2/138, hadith 1070, and its chain is hasan; Sahih Ibn Hibban, al-Ihsan 4/62, 64, hadith 2401, 2406)

The narrator of this hadith, ‘Isa bin Jariyah rahimahullah, is considered trustworthy and reliable by the majority of hadith scholars, thus the hadith is hasan. (See Tahqiqi Maqalat, vol. 1, pp. 525–532)

In another narration, it is mentioned that Sayyiduna Ubayy bin Ka‘b radi Allahu anhu said:

I prayed eight rak‘ahs and witr in Ramadan, and informed the Prophet sallallahu alayhi wa sallam, and he did not say anything, so this became a Sunnah of approval.

(Musnad Abi Ya‘la 3/236, hadith 1801, and its chain is hasan; Majma‘ al-Zawa’id 2/74, and al-Haythami said: “Abu Ya‘la narrated it, and al-Tabarani narrated something similar in al-Awsat, and its chain is hasan.”)

➌ Sayyiduna ‘Umar bin al-Khattab radi Allahu anhu (the Rightly Guided Caliph and Commander of the Faithful) ordered Sayyiduna Ubayy bin Ka‘b and Sayyiduna Tamim al-Dari (radi Allahu anhuma) to lead the people in eleven rak‘ahs. (Muwatta’ Imam Malik, narration of Yahya 1/114, hadith 249; al-Sunan al-Kubra lil-Bayhaqi 2/496)

The chain of this narration is authentic, and there is no kind of confusion in it. Rather, when al-Tahawi narrated this report through two chains, al-‘Ayni al-Hanafi said:

«ما أخرجه عن عمر بن الخطاب رضى الله عنه من طريقين صحيحين»

That which (al-Tahawi) narrated from ‘Umar bin al-Khattab radi Allahu anhu with two authentic chains.

(Nukhbat al-Afkar fi Tanqih Mabani al-Akhbar fi Sharh Ma‘ani al-Athar, vol. 5, p. 103)

Al-Nimawi said: “And its chain is authentic.” (Athar al-Sunan, p. 250)

In another narration, Sayyiduna Sa’ib bin Yazid radi Allahu anhu, a Companion, said:

We used to pray eleven rak‘ahs during the time of (Sayyiduna) ‘Umar bin al-Khattab radi Allahu anhu.

(Sunan Sa‘id bin Mansur, as referenced in al-Hawi lil-Fatawi 1/349, and al-Suyuti said: “With a chain of utmost authenticity.”)

In another narration, it is mentioned that both Sayyiduna Ubayy bin Ka‘b and Sayyiduna Tamim al-Dari radi Allahu anhuma used to lead in eleven rak‘ahs. (Musannaf Ibn Abi Shaybah 2/392, hadith 7670, and its chain is authentic)

➍ Al-Tahawi al-Hanafi and Muhammad Ahsan Nanotwi wrote:

«لأن النبى عليه الصلٰوة والسلام لم يصلها عشرين بل ثماني»

Indeed, the Prophet alayhi al-salatu wa al-salam did not pray twenty, but rather prayed eight.

(Hashiyat al-Tahawi ‘ala al-Durr al-Mukhtar 1/295, and this is his wording; Hashiyat Kanz al-Daqa’iq, p. 36, footnote 4)

➎ Anwar Shah Kashmiri Deobandi said:

«وأما عشرون ركعة فهو عنه عليه السلام بسند ضعيف و علٰي ضعفه اتفاق»

And as for the twenty rak‘ahs, they are narrated from the Prophet sallallahu alayhi wa sallam with a weak chain, and there is consensus on the weakness of this (narration).

(al-‘Urf al-Shadhi, vol. 1, p. 166)

Anwar Shah further said:

And there is no escape from accepting that the Tarawih of the Prophet alayhi al-salam was eight rak‘ahs, and in none of the narrations is it established that the Prophet alayhi al-salam prayed Tarawih and Tahajjud separately in Ramadan...

As for the Prophet sallallahu alayhi wa sallam, eight rak‘ahs are authentically established from him, and as for twenty rak‘ahs, they are narrated from him with a weak chain, and there is consensus on their weakness.

(al-‘Urf al-Shadhi, vol. 1, p. 166, translated)

Also see Fayd al-Bari (vol. 2, p. 420)

➏ Abu Bakr ibn al-‘Arabi al-Maliki (d. 543 AH) said:

And the correct view is that eleven rak‘ahs should be prayed; this is the prayer and standing (qiyam) of the Prophet sallallahu alayhi wa sallam, and any other number has no basis.

(‘Aridat al-Ahwadhi Sharh al-Tirmidhi, vol. 4, p. 19)

➐ Khalil Ahmad Saharanpuri Deobandi wrote:

“And the Tarawih being an emphasized Sunnah as eight rak‘ahs is by consensus; if there is any disagreement, it is about twelve.”

(Baraheen Qati‘ah, p. 195)

➑ Ibn Humam al-Hanafi said:

The sum of all this is that Qiyam al-Ramadan (Tarawih) is eleven rak‘ahs with witr (and) in congregation, and it is Sunnah.

(Fath al-Qadir Sharh al-Hidayah, vol. 1, p. 407; also see al-Bahr al-Ra’iq, vol. 2, p. 67)

➒ Among the Deobandis, their esteemed ‘Abd al-Shakur Lakhnawi wrote:

“Although eight rak‘ahs of Tarawih are Sunnah from the Prophet sallallahu alayhi wa sallam, and in a weak narration, twenty rak‘ahs from Ibn ‘Abbas as well. However...”

(‘Ilm al-Fiqh, p. 198, footnote)

It is submitted that after the authentic hadith and authentic reports, there is no need for “however” or “but,” and salvation lies in acting upon the authentic hadith.

➓ Muhammad Yusuf Banuri Deobandi admitted:

Thus, it is necessary to accept that the Prophet sallallahu alayhi wa sallam also prayed eight rak‘ahs of Tarawih.

(Ma‘arif al-Sunan, vol. 5, p. 543, translated)

⓫ Imam al-Shafi‘i rahimahullah, after expressing preference for twenty rak‘ahs, said:

There is not the slightest restriction in this matter (Tarawih), nor is there any limit, because it is a voluntary prayer; if the rak‘ahs are fewer and the standing is longer, that is better and more preferable to me, and if the rak‘ahs are more, that is also good.

(Mukhtasar Qiyam al-Layl lil-Marwazi, pp. 202–203)

1: Some of the people of taqlid have claimed that “twenty rak‘ahs are established from Sayyiduna ‘Umar radi Allahu anhu,” but this claim is not proven by any authentic evidence; rather, it is rejected due to being contrary to our presented proof number 3.

2: Some of the people of taqlid have claimed consensus (ijma‘) on twenty rak‘ahs of Tarawih, whereas this claim of consensus is false. (See my book: Ta‘dād Rak‘āt Qiyām al-Ramadan ka Tahqiqi Ja’iza, pp. 84–87)

3: The following Hanafi and Deobandi scholars have accepted that eight rak‘ahs of Tarawih are Sunnah:

Ibn Humam, Tahawi, Mulla ‘Ali Qari, Hasan bin ‘Ammar Shurunbulali,

Muhammad Ahsan Nanotwi, ‘Abd al-Shakur Lakhnawi, ‘Abd al-Hayy Lakhnawi, Khalil Ahmad Saharanpuri, Ahmad ‘Ali Saharanpuri, Anwar Shah Kashmiri, and Muhammad Yusuf Banuri.

For details, see my book: Ta‘dād Rak‘āt Qiyām al-Ramadan ka Tahqiqi Ja’iza

……………… Original Article ………………

For the original article, see Tahqiqi wa ‘Ilmi Maqalat by Shaykh Hafiz Zubair Ali Zai rahimahullah (vol. 5, pp. 167–170)

Hadith Commentary:
And "taraweeh" is the plural of "tarweeha," which is a single instance of rest, just as "tasleemah" is derived from "salaam." The prayer performed in congregation during the nights of Ramadan was named "taraweeh" because, when they first gathered for it, they would rest between every two tasleems (i.e., after every four rak‘ahs). Muhammad ibn Nasr has established two chapters in "Qiyam al-Layl": one for those who consider it recommended to perform voluntary prayers for oneself between every two tarweehas, and another for those who dislike that. He narrated from Yahya ibn Bukayr from al-Layth that they used to rest for as long as it would take a man to pray such-and-such number of rak‘ahs.
The summary of the meaning is that "taraweeh" is the plural of "tarweeha," which is derived from "raha" (rest), just as "tasleemah" is derived from "salaam."
The voluntary prayer performed in congregation during the nights of Ramadan was called "taraweeh" because, in the beginning, they would rest a little between every two rak‘ahs.
Allamah Muhammad ibn Nasr has established two chapters in "Qiyam al-Layl":
One concerning those who consider this rest to be recommended,
And another concerning those who do not consider this rest to be good.
And in this regard, Yahya ibn Bukayr narrated from al-Layth that they used to rest for a short while after performing such-and-such number of rak‘ahs.
For this reason, it was named the prayer of "taraweeh."
Imam al-Bukhari rahimahullah, here, first brings the narration of Abu Hurayrah radi Allahu anhu regarding the virtue of this prayer, then brings another narration of Abu Hurayrah radi Allahu anhu along with the explanation of Ibn Shihab, in which the congregational performance of this prayer and the action of Umar radi Allahu anhu regarding it are mentioned.
Then the Imam rahimahullah, through the ahadith of Aisha radi Allahu anha, establishes that the Prophet sallallahu alayhi wa sallam himself performed this prayer in congregation for three nights, thereby making it a Sunnah for this ummah.
After that, regarding its number, he narrates from the blessed tongue of Aisha radi Allahu anha that the Prophet sallallahu alayhi wa sallam used to perform this prayer in eleven rak‘ahs, whether in Ramadan or outside of Ramadan.
In Ramadan, this prayer became known as "taraweeh," and outside of Ramadan as "tahajjud," and in it, eight rak‘ahs are Sunnah and three are witr.
Thus, the total would be eleven rak‘ahs.
From the blessed tongue of Aisha radi Allahu anha, this is such a definitive clarification that no interpretation or rejection can be made of it. On this basis, the Jama‘at Ahl al-Hadith have accepted eight rak‘ahs of taraweeh as Sunnah, the details of which can be seen in Part 3.

Astonishing Boldness:
This hadith of Aisha radi Allahu anha and the clarification in Muwatta Imam Malik that Umar radi Allahu anhu established the congregation of Muslims under the leadership of Ubayy ibn Ka‘b radi Allahu anhu, and he performed this prayer in eleven rak‘ahs according to the Sunnah of the Prophet sallallahu alayhi wa sallam.
Despite this, the boldness and audacity of the Hanafi scholars is remarkable, who not only deny eight rak‘ahs of taraweeh but do not refrain from declaring it impermissible and an innovation (bid‘ah).
And almost every year, advertisements, posters, and booklets are published from their side against those who perform eight rak‘ahs of taraweeh.
Before us is the translation of Sahih al-Bukhari published from Deoband under the name "Tafheem al-Bukhari."
Its translator and commentator, with great boldness, writes:
"Those who suffice with only eight rak‘ahs of taraweeh and claim to be acting upon the Sunnah, in reality, adopt a path of isolation from the majority (sawad a‘zam) and, by accusing the entire ummah of innovation, commit injustice upon themselves."
(Tafheem al-Bukhari, Part 8, p. 30)
Here, the learned translator claims that twenty rak‘ahs of taraweeh is the practice of the majority.
The claim of those who suffice with eight rak‘ahs being Sunnah is incorrect.
How much a person can be led astray by the zeal of partisanship is evident here.
The same scholar, further on in his own book, refutes himself with his own pen.
Thus, he writes:
"In the narration of Ibn Abbas radi Allahu anhu, it is stated that the Messenger of Allah sallallahu alayhi wa sallam used to pray twenty rak‘ahs in Ramadan, and the witr were separate.
The hadith of Aisha radi Allahu anha is different from this; in any case, the Imams have acted upon both ahadith.
The school of thought of Imam Abu Hanifah rahimahullah is twenty rak‘ahs of taraweeh, and Imam Shafi‘i rahimahullah acts upon the narration of eleven rak‘ahs."
(Tafheem al-Bukhari, Part 8, p. 31)
From this statement, the previous claim is refuted in such clear words that it is as evident as the sun, from which it is known that those who perform eight rak‘ahs are also justified, and the claim that twenty rak‘ahs is the practice of the majority is not correct.
The hadith of Ibn Abbas radi Allahu anhu, to which the translator referred, is narrated in Sunan al-Kubra al-Bayhaqi, p. 496, vol. 2, in these words:
From Ibn Abbas, he said: The Prophet sallallahu alayhi wa sallam used to pray in the month of Ramadan, not in congregation, twenty rak‘ahs and the witr.
Abu Shaybah Ibrahim ibn Uthman al-‘Absi al-Kufi is alone in narrating this, and he is weak.
That is, it is narrated from Abdullah ibn Abbas radi Allahu anhu that the Prophet sallallahu alayhi wa sallam used to pray twenty rak‘ahs and witr in Ramadan, not in congregation.
In this narration, the narrator Abu Shaybah Ibrahim ibn Uthman al-‘Absi al-Kufi is alone, and he is weak.
Therefore, this narration is by no means a proof against the narration of Aisha radi Allahu anha.
Imam Suyuti rahimahullah says about this hadith:
"This hadith is very weak; it cannot be used as proof."
(al-Masabih by Suyuti)
Further, Allamah Suyuti rahimahullah, after quoting the criticisms of the major hadith scholars on Abu Shaybah, writes:
"And when these Imams agree on the weakness of a person, it is not permissible to use his hadith as proof."
Allamah Ibn Hajar rahimahullah has written the same.
Allamah Zayla‘i al-Hanafi writes:
"It is defective due to Abu Shaybah Ibrahim ibn Uthman, and the Imams agree on his weakness. Ibn ‘Adi declared him weak in al-Kamil. Moreover, it contradicts the authentic hadith from Abu Salamah ibn ‘Abd al-Rahman, who asked Aisha (the hadith is in Nasb al-Rayah, p. 493)."
That is, due to Abu Shaybah, this hadith is defective and weak.
And all the noble hadith scholars agree on his weakness.
And Ibn ‘Adi called him weak.
And this hadith is also contrary to the authentic hadith of Aisha radi Allahu anha.
Therefore, it is not acceptable.
Allamah Ibn Humam al-Hanafi rahimahullah has written the same in Fath al-Qadir, vol. 1, p. 333, Egypt edition.
And Allamah ‘Ayni al-Hanafi has written the same in ‘Umdat al-Qari, Egypt edition, p. 359, vol. 5.
Allamah Sindhi al-Hanafi has also written the same in his Sharh Tirmidhi, p. 423, vol. 1.
For this reason, Mawlana Anwar Shah Kashmiri rahimahullah says:
"As for the Prophet sallallahu alayhi wa sallam, eight rak‘ahs are authentically established from him, and as for twenty rak‘ahs, it is narrated with a weak chain, and there is consensus on its weakness."
(al-‘Urf al-Shadhi)
In Awjaz al-Masalik, vol. 1, p. 3, Mawlana Zakariyya Kandhlawi al-Hanafi writes:
"There is no doubt that the specification of twenty rak‘ahs for taraweeh is not established as a marfu‘ (Prophetic) narration from the Prophet sallallahu alayhi wa sallam with a sound chain according to the principles of the hadith scholars. And the narration from Ibn Abbas radi Allahu anhu regarding twenty rak‘ahs is criticized and weak according to their principles."
This detail has been given so that the reality of the claim of the Hanafi scholars regarding the Sunnah status of twenty rak‘ahs of taraweeh may become clear from the pens of their own verifying scholars.
For further details, our teacher of the scholars, Mawlana Nazeer Ahmad Rahmani rahimahullah’s excellent book "Anwar al-Masabih" should be studied, which is such a comprehensive and well-argued book on this subject that its like is now impossible.
May Allah reward him with the best reward and forgive him, ameen.
Further details have already been given in Part 3 and can be seen there.

Hadith Commentary:
(1)
From this hadith, Imam Bukhari rahimahullah has established the number of rak‘ahs (units) of Tarawih, showing how much the Messenger of Allah sallallahu alayhi wa sallam used to observe the prayer of Tarawih in Ramadan. Thus, when the questioner asked Aisha radi Allahu anha about the Tarawih prayer of the Messenger of Allah sallallahu alayhi wa sallam in the blessed month of Ramadan, she replied:
The Messenger of Allah sallallahu alayhi wa sallam used to perform eleven rak‘ahs in Ramadan and outside of Ramadan, and he would say salam after every two rak‘ahs, and at the end, he would perform one witr.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1718(736))
From the narration of Jabir radi Allahu anhu as well, it is understood that the Messenger of Allah sallallahu alayhi wa sallam led eight rak‘ahs of Tarawih and witr.
(Sahih Ibn Khuzaymah: 138/2)
Similarly, it is narrated from Ubayy ibn Ka‘b radi Allahu anhu that he informed the Messenger of Allah sallallahu alayhi wa sallam that something happened with him that night.
He sallallahu alayhi wa sallam inquired:
“What happened?” He said that the women of his household said:
“We do not recite the Qur’an, so we will pray behind you in congregation.” So I led them in eight rak‘ahs, and after that, I performed witr.
He sallallahu alayhi wa sallam remained silent and did not comment on it in any way, as if expressing approval.
(Musnad Abi Ya‘la: 236/3)
Umar radi Allahu anhu also revived this Sunnah by instructing Ubayy ibn Ka‘b and Tamim al-Dari radi Allahu anhuma to lead the people in eleven rak‘ahs of Tarawih prayer.
(Al-Muwatta’ of Imam Malik with Tanwir al-Hawalik: 105/1)
This narration was not only reported by Imam Malik, but Yahya ibn Sa‘id al-Qattan also narrated it, as is found in Musannaf Ibn Abi Shaybah.
Similarly, Imam Abdul Aziz ibn Muhammad also narrated this from Muhammad ibn Yusuf, and Sa‘id ibn Mansur mentioned his narration in his Sunan.

(2)
In summary, Imam Bukhari rahimahullah has established that the prescribed number of rak‘ahs for Tarawih prayer from the Messenger of Allah sallallahu alayhi wa sallam is eleven.
It should be noted that all the narrations presented to establish twenty rak‘ahs of Tarawih, contrary to this number, are weak and not valid as evidence.
(Tuhfat al-Ahwadhi: 612/3, 616)
And Allah knows best.

English Commentary:
1:
From this, it is established that the number of rak‘ahs in the Tarawih prayer is eleven, and that Tahajjud and Tarawih are both the same thing.

2:
Here, prohibition (nahy) is not intended; rather, the purpose is to praise the prayer.

3:
The meaning of “the heart does not sleep” is that your ablution (wudu) would not be invalidated, because the heart remained awake. This is among the unique characteristics (khasa’is) of the Prophet sallallahu alayhi wa sallam. From this hadith, it is understood that whoever is certain that he will wake up in the last part of the night should not perform Witr with ‘Isha, but rather perform it at the end of Tahajjud.

1698. Commentary:

➊ The apparent wording indicates that the Messenger of Allah (sallallahu alayhi wa sallam) used to pray four rak‘ahs with one taslim, then another four with one taslim, then three with one taslim. This method is also correct; that is why the author (rahimahullah) has established a chapter on three rak‘ahs of witr, because various methods of performing the night prayer (tahajjud) have been transmitted from the Messenger of Allah (sallallahu alayhi wa sallam). In light of authentic ahadith, any of these methods may be adopted. The best is that there be variety in practice—sometimes this way, sometimes that way; true adherence to the Sunnah is precisely this. Generally, it is transmitted from the Messenger of Allah (sallallahu alayhi wa sallam) that he would pray eleven rak‘ahs for the night prayer, two by two, and finally one rak‘ah as witr, and this method is superior. But sometimes he (sallallahu alayhi wa sallam) prayed nine rak‘ahs together and then two rak‘ahs afterward, sometimes seven, and sometimes thirteen rak‘ahs—eight in sets of two, and five witr together as well. Therefore, in light of the general narrations about two-rak‘ah sets, there is no room for reinterpretation. Similarly, there is no harm in praying four by four rak‘ahs in the night prayer, nor is it prohibited; rather, the aforementioned hadith is sufficient for its legitimacy. Some say that by “four by four” is not meant four together, but rather, in light of other ahadith, only two by two are meant. However, this position is questionable, because when not just one but several methods are transmitted in the ahadith, then what prevents us from accepting and acting upon this method as well? For the multiple methods of the night prayer, see: (Salat al-Tarawih, by al-Albani, pp. 86–93).

➋ “He would not pray more than this.” The general practice of the Messenger of Allah (sallallahu alayhi wa sallam) was eleven rak‘ahs. Fewer than eleven may also be prayed, because praying less is also established from authentic ahadith.

➌ “The heart does not sleep”—and this is a characteristic of all the Prophets and Messengers (alayhim as-salam). That is why the dreams of the Prophets (alayhim as-salam) are true and are revelation. Since the heart of the Messenger of Allah (sallallahu alayhi wa sallam) would remain awake even during sleep, he would become aware of hadath (loss of ablution) and the like. In other words, sleep only invalidates ablution (wudu) due to the risk of passing wind.

Benefits:

This is a special characteristic of the Prophets and Messengers, that their eyes would sleep while their hearts remained awake. For this reason, the ablution (wudu) of the noble Prophets, alayhim as-salam, would not be nullified by sleep. The sleeping of the eyes while the heart remains awake is the state of dozing (light sleep), and all schools of thought agree that dozing does not nullify ablution. All the Prophets experienced this state. The Prophetic statement is:

«انا معشر الانبياء تَنَامُ اعْيُنَنَا وَلَا تَنَامُ قُلُوبُنَا»

“We, the group of Prophets—our eyes sleep but our hearts do not sleep.”

[الصحيحه: 1705، صحيح الجامع: 2287]

Hadith Authentication:
[وأخرجه البخاري 2013، ومسلم 738، من حديث مالك به]

Jurisprudential Understanding:
➊ It is clearly established from this hadith that the number of rak‘ahs (units of prayer) for Tarawih in Ramadan is eleven, and this same prayer is called Tahajjud outside of Ramadan. The following scholars have established the ruling of Tarawih from this hadith:
◄ Bukhari [صحيح بخاري مع عمدة القاري ج11 ص128 ح2013]
◄ Bayhaqi [2/495، 496]
◄ Zayla‘i [نصب الرايه 2/153،]
◄ Ibn Hajar al-‘Asqalani [الدرايه 1/203]
◄ ‘Ayni [عمدة القاري 11/128]
◄ Suyuti [الحاوي للفتاوي 1/348] and Ibn Humam [فتح القدير 1/467]
◄ Abu al-‘Abbas Ahmad ibn Ibrahim al-Qurtubi (d. 656 AH) states: And most scholars have said that eleven rak‘ahs should be performed; they have deduced this (ruling) from the aforementioned hadith of ‘A’ishah (radi Allahu anha). [المفهم لما أشكل من تلخيص كتاب مسلم ج2 ص390]
➋ For further details, see my book “A Research-Based Review of the Number of Rak‘ahs in Qiyam al-Ramadan” and the previous ahadith in al-Muwatta: 36, 417

Takhrij:
«أخرجه البخاري، التهجد، باب قيام النبي صلي الله عليه وسلم بالليل في رمضان وغيره، حديث:1147، ومسلم، صلاة المسافرين، باب صلاة الليل، حديث:738.»©Explanation:
➊ Several rulings are derived from this hadith: 1. The heart of the Prophet sallallahu alayhi wa sallam would not sleep; only his eyes would sleep. And this was a unique characteristic of his. In fact, in a narration of Sahih al-Bukhari it is stated: “The hearts of all the Prophets remain awake while their eyes sleep.” (Sahih al-Bukhari, al-Manaqib, Chapter: The Prophet sallallahu alayhi wa sallam’s eyes would sleep but his heart would not, Hadith: 3570) 2. Deep sleep in which the heart becomes heedless invalidates ablution (wudu). 3. The night prayer (tahajjud) should be performed in a measured and composed manner. 4. It is established that the Prophet sallallahu alayhi wa sallam performed eleven rak‘ahs of Tarawih prayer. In this regard, the narration of Aisha radi Allahu anha is preferable, because he used to perform this prayer at home. The actions of the Prophet sallallahu alayhi wa sallam that he generally performed at home—especially the acts of the night—could be accurately reported only by the members of his household. There is not a single authentic hadith regarding twenty rak‘ahs of Tarawih. The narration transmitted by ‘Abd bin Humaid and al-Tabarani through Abu Shaybah, Ibrahim bin ‘Uthman, from al-Hakam, from Maqsam, from Ibn ‘Abbas, which states that the Prophet sallallahu alayhi wa sallam performed twenty rak‘ahs of Tarawih, is extremely weak, because regarding Abu Shaybah rahimahullah, all of the following scholars—Imam Ahmad, Ibn Ma‘in, Imam al-Bukhari, Imam Muslim, Abu Dawud, al-Tirmidhi, and al-Nasa’i rahimahumullah—are of the opinion that this person is weak. Imam Shu‘bah rahimahullah even declared him a liar. In contrast, the authentic marfu‘ narrations mention eight rak‘ahs of Tarawih; therefore, eight rak‘ahs of Tarawih is the Sunnah. ‘Allamah Ibn Humam rahimahullah has stated in Fath al-Qadir, his commentary on al-Hidayah, that the prescribed number of rak‘ahs for Tarawih is eight, and anything beyond that is recommended and supererogatory (nafl). Similarly, ‘Allamah Muhammad Anwar Shah Kashmiri rahimahullah, former Shaykh al-Hadith of Darul Uloom Deoband, has stated in “Arf al-Shadhi” that it must be accepted that the Messenger of Allah sallallahu alayhi wa sallam performed only eight rak‘ahs of Tarawih, and there is no narration proving that he performed Tarawih and Tahajjud separately. 5. From the last part of this hadith, it is also established that the Prophet sallallahu alayhi wa sallam performed ten rak‘ahs of the night prayer (tahajjud), and then one witr at the end. Thus, the total becomes eleven rak‘ahs. 6. It is also known that at times he performed thirteen rak‘ahs, which would consist of eight supererogatory (nafl) rak‘ahs and five witr, or, by including the two sunnah rak‘ahs of Fajr, the total would be thirteen rak‘ahs.