⑰ Taraweeh Rak’ahs:
➊ During the era of Farooq and before or after that time, there was no consensus among the Muslim Ummah on twenty rak’ahs of Taraweeh.
➋ Considering praying twenty rak’ahs of Taraweeh in congregation as the Sunnah of the Prophet Muhammad ﷺ is completely false and baseless. The elevated narration presented for praying twenty rak’ahs without congregation has a fundamental narrator (Abu Shuaybah Ibrahim bin Uthman) whom no critical hadith scholar has called trustworthy or reliable; rather, unanimously all have declared him weak and defective. Imam Shu’bah (may Allah have mercy on him) even said he is a liar, and Imam Suyuti (may Allah have mercy on him) stated that narrations from him are not permissible to be taken.
➌ From the practical and verbal Sunnah of the Prophet Muhammad ﷺ, eleven rak’ahs of Taraweeh with Witr and eight rak’ahs without Witr are undoubtedly established by authentic and accepted hadiths.
➍ From the blessed era of the Prophet ﷺ until recently, no one has denied that eleven rak’ahs of Taraweeh are the Prophetic Sunnah; even the fair-minded scholars of the Hanafi school acknowledge this. After that, searching whether people acted upon this Sunnah or not is fundamentally wrong. Avoiding following an established authentic Sunnah is a mere imitative trick.
➎ Reading twenty rak’ahs by the order or consent of Hazrat Umar (may Allah be pleased with him) is by no means proven according to the agreed rules of the majority of hadith scholars, and even if it were proven hypothetically, its basis would be understanding, insight, ijtihad, and opinion, not any authentic elevated hadith. On the contrary, the statement of Hazrat Farooq-e-Azam (may Allah be pleased with him) regarding eleven rak’ahs is proven by completely authentic narration; therefore, the senior scholars of the Ummah accept that its source is the Prophetic Sunnah.
⑱ The Prophet Muhammad ﷺ did not pray more than eleven rak’ahs of Taraweeh:
When it is established that congregational Taraweeh prayer is lawful and recommended because the Prophet ﷺ saw people praying in congregation, kept them steadfast on it, and himself prayed Taraweeh with the people in congregation and verbally expressed its virtue, now we want to explain how many rak’ahs were prayed in those nights when the Prophet ﷺ led the people in congregational Taraweeh. Regarding this, we have the following two hadiths:
➊ عن أبى سلمة بن عبدالرحمن، أنه سأل عائشة رضي الله عنها كيف كانت صلاة رسول الله صلى الله عليه وسلم فى رمضان؟ فقالت : ما كان رسول الله صلى الله عليه وسلم يزيد فى رمضان ولا فى غيره على إحدي عشرة ركعة، (1) يصلي أربعا، (2) فلا تسأل عن حسنهن و طولهن، ثم يصلي أربعا، فلا تسأل عن حسنهن وطولهن، ثم يصلي ثلاثا .
This hadith has been narrated by Imam Bukhari (3/25, 4/205), Imam Muslim (2/166), Abu Awana (2/327), Abu Dawood (1/210), Tirmidhi (2/302-303, Ahmed Shakir edition), Nasai (1/248), Malik (1/134), Bayhaqi (2/495-496), and Ahmad (6/36, 73, 104).
“Abu Sulaymah bin Abdul Rahman narrated that he asked Aisha (may Allah be pleased with her) about the manner of the Prophet’s ﷺ prayer (Taraweeh) in Ramadan. She replied that the Messenger of Allah ﷺ did not pray more than eleven rak’ahs in Ramadan or outside Ramadan. He would pray four rak’ahs, and do not ask how good and long they were; then four rak’ahs, and do not ask how good and long they were; then three rak’ahs.”
➋ عن جابر بن عبدالله رضى الله عنه قال : صلى بنا رسول الله صلى الله عليه وسلم فى شهر رمضان ثمان ركعات، وأوتر، فلما كانت القابلة اجتمعنا فى المسجد و رجونا أن يخرج، فلم نزل فيه حتي أصبحنا، ثم دخلنا، فقلنا : يا رسول الله صلى الله عليه وسلم ! اجتمعنا البارحة فى المسجد، ورجونا أن تصلي بنا، فقال : إني خشيت أن يكتب عليكم .
It has been narrated by Ibn Nasr (p.90) and Al-Tabarani in “Al-Mu’jam As-Saghir” (p.108), and its chain of narration combined with the previous one is Hasan (good). Hafiz has indicated its strengthening in “Al-Fath” (3/10) and “At-Talkhis” (p.119), and it has been attributed to “Sahih Ibn Khuzaymah” and Sahih Ibn Hibban.
It is narrated from Jabir bin Abdullah (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) taught us eight rak’ahs in Ramadan and the Witr prayer. On the second night, we gathered again in the mosque, expecting that he would come out (but he did not). We waited for him until morning. Then we went to him and said: O Messenger of Allah! Last night we gathered in the mosque hoping that you would lead us in Taraweeh prayer. He (peace be upon him) said: I feared that it might become obligatory upon you.
⑲ The hadith about twenty rak’ahs is very weak, and it is not permissible to act upon it:
Hafiz said in “Al-Fath” (4/205-206) while explaining the first hadith (the hadith of Aisha, may Allah be pleased with her):
“As for the narration from Ibn Abi Shaybah from Ibn Abbas (may Allah be pleased with them both) that ‘The Messenger of Allah (peace be upon him) used to pray twenty rak’ahs in Ramadan besides Witr,’ its chain is weak and it contradicts the hadith of Aisha (may Allah be pleased with her), which is in the Sahihain (Bukhari and Muslim), and she was more knowledgeable about the night practices and routines of the Messenger of Allah (peace be upon him) than others.”
Before Hafiz, Hafiz Zailai explained this meaning in “Nasb Ar-Rayah” (2/153).
I say that this hadith of Ibn Abbas (may Allah be pleased with them both) is completely weak. As Imam Suyuti said in “Al-Hawi Lil-Fatawa” (2/73), the reason for its weakness is that it contains Abu Shaybah Ibrahim bin Uthman. Hafiz called him “Matrook Al-Hadith” (one whose narrations are abandoned) in “At-Taqreeb.” I have scrutinized all the chains of this hadith but found no chain except through Ibrahim. Accordingly, its classification was done by Ibn Abi Shaybah in “Al-Musannaf” (2/90/2), Abd bin Humaid in “Al-Muntakhab min Al-Musnad” (43/1-2), and Al-Tabarani in “Al-Mu’jam Al-Kabir” (3/148/2) and “Al-Awsat,” as mentioned by Al-Dhahabi in “Al-Muntaqi min Al-Awsat” (3/2) and others in “Al-Jam’ bayn Al-Awsat wa bayn As-Saghir” (119/1), Ibn Adi in “Al-Kamil” (1/2), Al-Khatib in “Al-Muwaddih” (1/219), and Al-Bayhaqi in his “Sunan” (2/496), all through this Ibrahim, who narrates from Al-Muqassim, who narrates from Ibn Abbas (may Allah be pleased with them both) with a raised (Marfu’) narration. Imam Al-Tabarani said that Ibn Abbas (may Allah be pleased with them both) is narrated only through this chain, and Imam Al-Bayhaqi said: “Abu Shaybah is unique in this and he is weak.” Similarly, Al-Haythami said in “Al-Majma'” (3/172) that he is weak.
The reality is that this hadith is very weak, as Hafiz’s previous statement “Matrook Al-Hadith” proves. It is preferable and correct to consider it abandoned. Ibn Mu’in said: “He is not trustworthy,” and Juzjani declared it “Saqit” (fallen). Shu’bah denied it in a narration of a story. Imam Bukhari (may Allah have mercy on him) said: “People have remained silent about it.” Ibn Kathir (may Allah have mercy on him) mentioned in “Ikhtisar Ulum Al-Hadith” (p.118) that Imam Bukhari’s statement about someone سكتوا عنه is evidence that he is of the lowest and most despicable rank. Therefore, I consider this hadith to be fabricated because it contradicts the hadiths of Aisha and Jabir (may Allah be pleased with them both), as Hafiz Zailai and Hafiz Ibn Hajar (may Allah have mercy on them) have stated above. Hafiz Al-Dhahabi (may Allah have mercy on him) counted Ibrahim’s hadith among its “Munaakir” (deniers), and the jurist Ibn Hajar Al-Haytami wrote in “Al-Fatawa Al-Kubra” (1/195) after mentioning this hadith:
“This hadith is very weak. The great Imams have severely criticized one of its narrators and condemned him. Among this criticism is that he narrates fabricated hadiths such as ما هلكت أمة إلا فى آذار and لا تقوم الساعة إلا فى آذار, and his hadith about Taraweeh prayer is among his denials. Subki clarified that the condition for acting upon a weak hadith is that its weakness should not be severe.” Imam Al-Dhahabi said: “If an expert like Shu’bah is denied, his hadith is negligible.”
I say that Imam Haytami’s transmission of Subki’s statement contains a subtle indication that he does not support acting upon twenty rak’ahs of Taraweeh.
Then Suyuti mentioned the hadith of Jabir (may Allah be pleased with him) from Ibn Hibban’s narration and said:
“The conclusion is that the proof of twenty rak’ahs is not from the practice of the Prophet (peace be upon him). As for the matter of the authentic narration of Ibn Hibban, it is consistent with the hadith of Aisha (may Allah be pleased with her) in Sahih Bukhari, which is our evidence, where she said that the Prophet (peace be upon him) did not pray more than eleven rak’ahs in Ramadan or outside Ramadan. This statement agrees with the hadith of Jabir (may Allah be pleased with him), which states that the Prophet (peace be upon him) prayed eight rak’ahs of Taraweeh and then three rak’ahs of Witr, totaling eleven rak’ahs. This also indicates that when the Messenger of Allah (peace be upon him) did a good deed, he was consistent with it, as he was with the two rak’ahs he regularly prayed after Asr as Qada, even though at that time voluntary prayers were discouraged. If he had ever prayed twenty rak’ahs, he would never have abandoned it, and if that had happened, it would not have been hidden from Aisha (may Allah be pleased with her), whose clear statement has already been mentioned.”
I say that in his (Suyuti’s) statement there is a strong indication that his preferred and chosen number is eleven rak’ahs, and the twenty rak’ahs mentioned in the hadith of Ibn Abbas (may Allah be pleased with them both) is abandoned because it is very weak. Please consider this carefully.
⑳ Eleven or thirteen rak’ahs of Taraweeh are established from the Sunnah:
Whoever reflects upon the Sunnah of the Messenger of Allah (peace be upon him) will be convinced that in all cases the best is eleven or thirteen rak’ahs, whether in Ramadan or outside Ramadan, because this was his usual practice. Also, it is easier and more convenient for the worshippers and is closer to humility, devotion, tranquility, and peace of mind.
For one who prays Taraweeh with the Imam during Ramadan, it is best to complete the prayer with the Imam because the Prophet (peace be upon him) said:
إن الرجل إذا قام مع الإمام حتي ينصرف كتب الله له قيام ليلة
“Indeed, when a person prays with the Imam and remains with him until he finishes, it is recorded for him as if he prayed the entire night.”
(21) Ramadan is the springtime of worship:
In this month of Ramadan, all Muslims should make every effort to perform various acts of worship, such as voluntary prayers, reciting the Qur’an with reflection, frequently saying SubhanAllah, Alhamdulillah, Allahu Akbar, La ilaha illallah, seeking forgiveness, and supplications established from the Book and Sunnah, enjoining good, forbidding evil, inviting to the religion of Allah Almighty, caring for the poor and needy, striving to treat parents well, maintaining kinship ties, looking after neighbors, visiting the sick, performing Umrah if possible, and so on.
The Messenger of Allah (peace be upon him) said in an authentic hadith:
عمرة فى رمضان تعدل حجة أو قال معي
“An Umrah in Ramadan is equivalent to Hajj, or he said: It is equal to Hajj with me.”
In this blessed month, there are many hadiths and narrations encouraging competition in various acts of worship and good deeds.
We ask Allah Almighty to grant us and all Muslims the ability to perform all deeds that please Him, accept our fasting and night prayers, rectify our conditions, and protect us all from misleading trials. We also ask Allah, Glorified and Exalted, to reform the leaders of the Muslims and unite them upon the truth. He is the Guardian and Able over all things.
And peace and blessings of Allah be upon you.
(Al-Allamah Abdul Aziz bin Abdullah bin Baz, may Allah have mercy on him)
