Tarawih
There has been a lot of confusion about how many Rakahs does Salaat ut-Tarawih has. The Muslims should be well aware that from the time of Sahaba, the Muslims have been performing at least twenty rakat of Tarawih (including inside Haramayn Shareefayn where Muslims till today are continuing this). This has been the practice of majority of Sunni Muslims from the times of the Sahaba (Allah be pleased with them), the Tabi'een and the Ulama (Allah have mercy upon them) until a new Wahabi sect came into existence which shattered the Muslim unity on this issue. All they have is a singular hadith regarding "TAHAJJUD" which they misapply on Tarawih and thus misguide innocent Muslims. So let us see this in light of abundant proofs that Tarawih consists of 20 Rakahs.
Before the overwhelming proofs on Rakahs of Tarawih are shown, we would like to show this rigorously authentic hadith which elaborates the meaning of word "SUNNAH" in Islamic Shariah. Some people from minority section after being refuted on rakahs of tarawih are left with no option but to say that Practise of Umar (ra) and other Sahaba is one thing whereas practice of Prophet (Peace be upon him) is another i.e. in simple words they accuse the sahaba of contradicting with what the Prophet had done (Naudhobillah)
But to their surprise, the Holy Prophet (May Allah's Peace and Blessings be upon him) said: Hold firmly onto my sunnah "And the Sunnah of Khulafa ar-Rashideen (the four rightly-guided caliphs)"(Narrated in Sunnan Abu Dawood, Volume No. 2, Page No. 635. Sunnan Tirmidhi Volume No.2, Page No.108, Sunan Darimi vol.1 pg.43, Ibn Majah and others)
Proof # 1
أخبرنا أبو طاهر الفقية، قال: أخبرنا أبو عثمان البصري، قال: حدثنا أبو أحمد: محمد بن عبد الوهاب، قال: أخبرنا خالد بن مخلد، قال: حدثنا محمد بن جعفر، قال: حدثني يزيد بن خصيفة، عن السائب بن يزيد، قال: كنا نقوم في زمان عمر بن الخطاب بعشرين ركعة والوتر.
Sa'eeb ibn Yazid: who said: 'In the time of Umar ibn al-Khattab (Allah be pleased with him) the people used to observe “20 rak'ahs” (Tarawih) and the witr.' [Marifat-us-Sunan wa'l athar - Imam Bayhaqi, Volume 004, Page No. 42, Hadith Number 5409]
Imam Badr ud din Ayni (rah) states:
رواه البيهقي بإسناد صحيح عن السائب بن يزيد الصحابي، قال: كانوا يقومون على عهد عمر ، رضي الله تعالى عنه، بعشرين ركعة، وعلى عهد عثمان وعلي، رضي الله تعالى عنهما، مثله
Translation: Imam al-Bayhaqi has narrated with “SAHIH CHAIN” from the companion Sai’b bin Yazid (RA) who said: During the tunure of Umar (RA) people used to stand for 20 Rakahs (of Tarawih), same was done in the time Uthman (ra) and Ali (ra) [Umdat ul Qari, Sharh Sahih ul Bukhari, Volume No. 5, Page No. 264, Published by Dar ul Fikr, Beirut, Lebanon]
Al-Mubarakfuri the famous Salafi scholar also declared the Sanad of this hadith as “Sahih” and he cited Imam al-Nawawi (rah)’s authentication [Tuhfa Tul Ahwadhi, Volume No. 3, Page No. 453, Published by Dar ul Fikr, Beirut, Lebanon]
Imam Nimawi al Hanafi (rah) said
رجال هذا الاسناد كلهم ثقات
Translation: All the men in this Isnaad are “THIQA” [Athaar al-Sunnan (2/54)]
Proof # 2
Yahya related to me from Malik that Yazid ibn Ruman said, "The people used to watch the night in prayer during Ramadan for twenty-three rakahs in the time of Umar ibn al-Khattab." [Muwatta Imam Malik, Book : As Salah Chapter : Ma Ja-a Fi Qayam e Ramzan Volume : 1 Page : 159 Hadith number : 380] Click here for Scanned Page (116)
Note: 3 Rakahs were of Witr
It also states in Muwatta Imam Malik: Yahya related to me from Malik from Da'ud ibn al-Husayn that he heard al-Araj say, "I never saw the people in Ramadan, but that they were cursing the disbelievers." He added, "The reciter of Qur'an used to recite surat al-Baqara in eight rakas and if he did it in twelve rakas the people would think that he had made it easy." (Muwatta Imam Malik Book 6, Hadith 6)
Imam Tirmidhi (rah)'s opinion:
ﻭاﺧﺘﻠﻒ ﺃﻫﻞ اﻟﻌﻠﻢ ﻓﻲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ، ﻓﺮﺃﻯ ﺑﻌﻀﻬﻢ: ﺃﻥ ﻳﺼﻠﻲ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻴﻦ ﺭﻛﻌﺔ ﻣﻊ اﻟﻮﺗﺮ، ﻭﻫﻮ ﻗﻮﻝ ﺃﻫﻞ اﻟﻤﺪﻳﻨﺔ، ﻭاﻟﻌﻤﻞ ﻋﻠﻰ ﻫﺬا ﻋﻨﺪﻫﻢ ﺑﺎﻟﻤﺪﻳﻨﺔ، ﻭﺃﻛﺜﺮ ﺃﻫﻞ اﻟﻌﻠﻢ ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ، ﻭﻋﻠﻲ، ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺃﺻﺤﺎﺏ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ، ﻭﻫﻮ ﻗﻮﻝ اﻟﺜﻮﺭﻱ، ﻭاﺑﻦ اﻟﻤﺒﺎﺭﻙ، ﻭاﻟﺸﺎﻓﻌﻲ " ﻭﻗﺎﻝ اﻟﺸﺎﻓﻌﻲ: «ﻭﻫﻜﺬا ﺃﺩﺭﻛﺖ ﺑﺒﻠﺪﻧﺎ ﺑﻤﻜﺔ ﻳﺼﻠﻮﻥ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ» ﻭﻗﺎﻝ ﺃﺣﻤﺪ: «ﺭﻭﻱ ﻓﻲ ﻫﺬا ﺃﻟﻮاﻥ ﻭﻟﻢ ﻳﻘﺾ ﻓﻴﻪ ﺑﺸﻲء» ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ: «ﺑﻞ ﻧﺨﺘﺎﺭ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻴﻦ ﺭﻛﻌﺔ
The people of knowledge differ over the night prayer of Ramadān. Some of them thought that it is to be prayed in forty-one Rak'ah with Witr. This is the view of the people of Al-Madīnah, and this is what is acted upon by them in Al-Madīnah. Most of the people of knowledge follow what is reported from Umar, Ali and others among the Companions of the Prophet ﷺ that it is twenty Rak'ah. This is the saying of Sufyān Ath-Thawrī, Ibn Al-Mubãrak and Ash-Shãfi'ī. Ash-Shãfi'ī said: "This is what I see in our land in Makkah; they pray twenty Rak'ah." Ahmad said: "There is a variety reported about this." He did not judge according to any of them. Ishāq said: "Rather we prefer forty-one Rak'ah...
[Jami’i at-Tirmidhi, Volume No.2, Page No. 231, Hadith No. 806. Translation taken from Arabic-English Dar us Salam version. Slightly corrected] Click here for Scanned Page (117)
Proof # 3
Proof # 4
Proof # 5
Proof # 6
Proof # 7
All Rijaal of this narration are "THIQAAT (RELIED UPON)"
Proofs # 8, 9 & 10 Plus detailed refutation on their misuse of ahadith
Ibn Abbas (RA) narrated that the Prophet (Peace Be Upon Him) used to pray “twenty raka’at” by himself followed by Witr (every night) in the month of Ramadan. [Sunan Al-Baihaqi, Hadith Number 12102]
Ibn Abbas (RA) narrated that the Prophet (Peace Be Upon Him) used to pray “twenty raka’at” followed by Witr in the month of Ramadan. [Musannaf Ibn Abi Shaibah, Volume 002, Hadith Number 7692]
This hadith in spite of being weak in chain has Talaqi bil Qubool due to other Mawquf narrations and amal of scholars from 4 schools of thought.
حديث أنه صلى الله عليه وسلم صلى بالناس عشرين ركعة ليلتين فلما كان في الليلة الثالثة اجتمع الناس فلم يخرج إليهم ثم قال من الغد خشيت أن تفرض عليكم
On the authority of Aisha (R.A)] the Prophet (Peace Be Upon Him) performed “twenty raka’at on 2 nights with people but he did not come out on the 3rd night and said that I am afraid that it might become obligatory upon you (Sahaba) [Ibn Hajr, al-Talkhees al-Habeer, Volume 002, Hadith Number 540]
Note: After this hadith Imam Ibn Hajr al Asqalani (rah) said:
متفق على صحته من حديث عائشة دون عدد الركعات
Translation: "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.
The Ahlul Bidah exclaim with joy saying: Look Imam Ibn Hajr al-Asqalani (rah) accepted the hadith to be Sahih but only without the number of Rakahs, therefore the number of Rakahs in Tarawih are not established.
Answer: First of all this saying of Imam Ibn Hajr (rah) goes against them not us because we have overwhelming other proofs which establish 20 Rakahs however they have only 2 proofs from which they hypocrtically claim that Tarawih consists of 8 Rakahs
Their primary proof is the hadith in Sahih Bukhari which states:
Volume 2, Book 21, Number 248: (Sahih Bukhari - Book of Tahajjud)
Narrated Abu Salma bin 'Abdur Rahman: I asked 'Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakat in Ramadan or in other months; he used to offer four Rakat-- do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat." Aisha further said, "I said, 'O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep but my heart remains awake'!"
Even a layman can see that Aisha (ra) is talking about Tahajjud because she said "OR IN OTHER MONTHS" whereas Salaat ut-Tarawih is only the prayer of Ramadan. Although we can go in length about this issue and decisively prove that the above hadith specifically refers to Tahhajud and not Tarawih, but we would like to concentrate on another point. This hadith also comes under the verdict of Imam Ibn Hajr al Asqalani (rah) i.e. "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.
Volume 2, Book 21, Number 261: (Sahih Bukhari)
Narrated 'Aisha: Allah's Apostle used to offer thirteen Rakat in the night prayer and on hearing the Adhan for the morning prayer, he used to offer two light Rakat.
This hadith proves Tahajjud to be atleast 10-12 Rakahs (without witr) whereas these people consider 8 Rakahs to be Sunnah of Prophet (Peace be upon him).. This is why Imam Ibn Hajr (rah) has also declared the hadith of 20 Rakahs from Sayyida Aisha as "SAHIH" but without the number of Rakahs.
Volume 2, Book 21, Number 240: (Sahih Bukhari)
Narrated Masruq: I asked Aisha about the night prayer of Allah's Apostle and she said, "It was seven, nine or eleven Rakat besides the two Rakat of the Fajr prayer (i.e. Sunna). "
This also proves "IDHTIRAB" in the hadith of Aisha (ra) and Tarawih could never be considered as 8 Rakahs because there is consensus on it being 20.
Book 004, Number 1611: (Sahih Muslim)
It is reported on the authority of 'A'isha that the prayer of Allah's Messenger (may peace be upon him) in the night consisted of ten rak'ahs. He observed a Witr and two rak'ahs (of Sunan) of the dawn prayer, and thus the total comes to thirteen rak'ahs.
Book 004, Number 1686: (Sahih Muslim)
Abu Jamra reported: I heard Ibn 'Abbas saying that the Messenger of Allah (may peace be upon him) observed thirteen rak'ahs at night.
Book 004, Number 1687: (Sahih Muslim)
Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by the Messenger of Allah (may peace be upon him). He prayed two short rak'ahs, then two long, long, long rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding, then he prayed two rak'ahs which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rak'ahs
Now coming to the Proofs 8 & 9 which we have shown above i.e. the hadith from Ibn Abbas (ra) establishing 20 Rakahs directly from the Prophet (Peace be upon him), however both the ahadith have a narrator called Abu Shaybah (i.e. grandfather of mighty Muhadith Ibn Abi Shaybah) who has difference of opinion over his reliability, most of the muhaditheen have considered him "WEAK" ... Now these people again jump with joy saying that Abu Shaybah is weak therefore 20 Rakahs is not established from Prophet (Peace be upon him). However we mentioned above that It has Talaqi bil Qubool due to other Mawquf narrations and amal of scholars from 4 schools of thought. In reply Salafis present this weak hadith themselves.
Jabir Bin ‘Abdillah (ra) reported:“Allah’s Messenger (saw) led us (one night) during Ramadhan, praying Eight Rakaah and Witr. On the following night, we gathered in the Masjid hoping that he will come out again (to lead the prayer). We stayed there until the morning. Then we entered (to the centre of the Masjid) and said, `O Messenger of Allah” Last night we gathered in the Masjid hoping that you would lead us in prayer.’ To which he replied `Indeed I feared that it would become an obligation on you’” [Ibn Khuzaimah (2/138 Hadith #1070), Mu’ajam as-Sagheer (1/190) of Tabaraanee and others]
Now these are the same people who declare every second hadith as Daeef which does not go in conformity to their agendas, now let us see Jarh on narrators of false hadith from Jabir bin Abdullah (ra)
The Hadith “ONLY” comes through the route of “Isa Ibn Jariyah” , Here is what mighty Muhaditheen and masters of al-Jarh wa't Tadeel said on this narrator
قال ابن أبـي خيثمة عن ابن معين: ليس بذاك ، لا أعلم أحداً روى عنه غير يعقوب
Yahya Bin Ma'een said: He is "NOTHING" and he does not know whether anyone other than Yaqub (Shia) has narrated from him[Tahdhib ut-Tahdhib (4/518)]
وقال أبو عُبـيد الآجُري ، عن أبـي داود: منكر الحديث
Imam Nasai’i said in his “DU’AFA WAL MATROOKEEN”
Translation: Isa bin Jariyah narrated from Yaqub al-Qummi (shia narrator) and he (Isa ibn Jariyah) is “MUNKAR” [Nasai’i in Duafa wal Matrooken (2/215)]
Hence 2 great Imams from Six most authentic books i.e. Imam Abu Dawud (rah) and Imam Nasai'i (rah) declared him "MUNKAR UL HADITH"
Here is what other great scholars said of him
Translation: Imam al Saaji (rah) and Imam al-Uqayli (rah) mentioned him in their “DUAFA (i.e. weak narrators)”
Imam Ibn Adi (rah) said: His ahadith are “NOT MAHFOOZ” [Tahdhib ut Tahdhib (4/518)]
Imam Ibn Hajr al-Asqalani (rah) himself said: فيه لين (i.e. he is Lain i.e. inclined towards weakness) [Taqrib ut Tahdhib (1/768)]
Even highest authorities of Salafis such as Albani, Hussain Saleem Asad have declared the hadith itself as "Daeef"
Hussain Saleem Asad in his Tahqiq to Musnad Abu Ya’la said:
A famous subcontinental Salafi scholar Moulana Abdur Rahman Mubarakpuri (1353 A.H.) has written that the ahadîth of a narrator who is known as munkarul hadîth, are worthy of being rejected.(Ibkarul Matn pg.191)
Hence the hadith of Ibn Abbas (ra) and Jabir (ra) are both atleast weak (latter one being forged) so according to Usool of hadith which Imam Abu Dawud clarified the hadith of Ibn Abbas (ra) becomes Muqbool (accepted). Imam Abu Dawud (rah) said after narrating a hadith:
Translation: If there seems to be "contradiction" between 2 reports of Prophet (salallaho alaihi wasalam) then we take the practise which is “CONFIRMED BY SAHABA” [Sunnan Abu Dawud under Hadith No. 1577]
Hence the hadith of Ibn Abbas (ra) is confirmed as it corresponds to the ahadith from Umar (ra), Ali (ra), Ubay Ibn Ka'b (ra) and many others. The Wahabis have another hadith from Muwatta Imam Malik which they use to defend their stance, this hadith contradicts overwhelming ahadith regarding Practise of Ubay Ibn Ka'b that he prayed 20 Rakahs.
It is states in Muwatta:
Book 6, Number 6.2.4: (Muwatta Imam Malik)
Yahya related to me from Malik from Muhammad ibn Yusuf that as-Sa'ib ibn Yazid said, "Umar ibn al-Khattab ordered Ubayy ibn Kab and Tamim ad-Dari to watch the night in prayer with the people for eleven rakas.The reciterof the Qur'an would recite the Mi'in (a group of medium-sized suras) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn."
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This is the second biggest proof which Salafis use. Unfortunately the Salafis can only deceive innocent public who are not well-aware of sciences of al-Jarh wa't Ta'deel & Asma ur Rijaal etc... but the Ahlus Sunnah will teach Salafis some good lessons in these fields.
In Muwatta this is the Isnaad
Translation: "It has been proven that Ubayy ibn Ka'b (Allah be pleased with him) used to lead (the Companions and others) during Ramadan, for 20 rak'ahs and 3 rak'ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rak'ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!" [Ibn Taymiyyah: Majmua al Fatawa (1/191)]
Proof # 11
Note: The Prayer of Tarawih consists of 4 Tarwihas (resting period after every 4 rakahs) and 5 Tarwihaat which makes it 5*4=20
Proof # 13
All Rijaal of this report are "THIQAAT (RELIED UPON)"
Proof # 14
Proof # 16
ﻭاﻟﻤﺨﺘﺎﺭ ﻋﻨﺪ ﺃﺑﻲ ﻋﺒﺪ اﻟﻠﻪ، ﺭﺣﻤﻪ اﻟﻠﻪ، ﻓﻴﻬﺎ ﻋﺸﺮﻭﻥ ﺭﻛﻌﺔ. ﻭﺑﻬﺬا ﻗﺎﻝ اﻟﺜﻮﺭﻱ، ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ، ﻭاﻟﺸﺎﻓﻌﻲ. ﻭﻗﺎﻝ ﻣﺎﻟﻚ: ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ. ﻭﺯﻋﻢ ﺃﻧﻪ اﻷﻣﺮ اﻟﻘﺪﻳﻢ، ﻭﺗﻌﻠﻖ ﺑﻔﻌﻞ ﺃﻫﻞ اﻟﻤﺪﻳﻨﺔ، ﻓﺈﻥ ﺻﺎﻟﺤﺎ ﻣﻮﻟﻰ اﻟﺘﻮﺃﻣﺔ، ﻗﺎﻝ: ﺃﺩﺭﻛﺖ اﻟﻨﺎﺱ ﻳﻘﻮﻣﻮﻥ ﺑﺈﺣﺪﻯ ﻭﺃﺭﺑﻌﻴﻦ ﺭﻛﻌﺔ، ﻳﻮﺗﺮﻭﻥ ﻣﻨﻬﺎ ﺑﺨﻤﺲ.
ﻭﻟﻨﺎ، ﺃﻥ ﻋﻤﺮ، - ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ - ﻟﻤﺎ ﺟﻤﻊ اﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ، ﻭﻛﺎﻥ ﻳﺼﻠﻲ ﻟﻬﻢ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ، ﻭﻗﺪ ﺭﻭﻯ اﻟﺤﺴﻦ ﺃﻥ ﻋﻤﺮ ﺟﻤﻊ اﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ، ﻓﻜﺎﻥ ﻳﺼﻠﻲ ﻟﻬﻢ ﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ، ﻭﻻ ﻳﻘﻨﺖ ﺑﻬﻢ ﺇﻻ ﻓﻲ اﻟﻨﺼﻒ اﻟﺜﺎﻧﻲ. ﻓﺈﺫا ﻛﺎﻧﺖ اﻟﻌﺸﺮ اﻷﻭاﺧﺮ ﺗﺨﻠﻒ ﺃﺑﻲ، ﻓﺼﻠﻰ ﻓﻲ ﺑﻴﺘﻪ، ﻓﻜﺎﻧﻮا ﻳﻘﻮﻟﻮﻥ: ﺃﺑﻖ ﺃﺑﻲ ﺭﻭاﻩ ﺃﺑﻮ ﺩاﻭﺩ، ﻭﺭﻭاﻩ اﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ، ﻭﺭﻭﻱ ﻋﻨﻪ ﻣﻦ ﻃﺮﻕ. ﻭﺭﻭﻯ ﻣﺎﻟﻚ، ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺭﻭﻣﺎﻥ، ﻗﺎﻝ: ﻛﺎﻥ اﻟﻨﺎﺱ ﻳﻘﻮﻣﻮﻥ ﻓﻲ ﺯﻣﻦ ﻋﻤﺮ ﻓﻲ ﺭﻣﻀﺎﻥ ﺑﺜﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ. ﻭﻋﻦ ﻋﻠﻲ، ﺃﻧﻪ ﺃﻣﺮ ﺭﺟﻼ ﻳﺼﻠﻲ ﺑﻬﻢ ﻓﻲ ﺭﻣﻀﺎﻥ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ. ﻭﻫﺬا ﻛﺎﻹﺟﻤﺎﻉ، ﻓﺄﻣﺎ ﻣﺎ ﺭﻭاﻩ ﺻﺎﻟﺢ، ﻓﺈﻥ ﺻﺎﻟﺤﺎ ﺿﻌﻴﻒ، ﺛﻢ ﻻ ﻧﺪﺭﻱ ﻣﻦ اﻟﻨﺎﺱ اﻟﺬﻳﻦ ﺃﺧﺒﺮ ﻋﻨﻬﻢ
؟ ﻓﻠﻌﻠﻪ ﻗﺪ ﺃﺩﺭﻙ ﺟﻤﺎﻋﺔ ﻣﻦ اﻟﻨﺎﺱ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ، ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺤﺠﺔ، ﺛﻢ ﻟﻮ ﺛﺒﺖ ﺃﻥ ﺃﻫﻞ اﻟﻤﺪﻳﻨﺔ ﻛﻠﻬﻢ ﻓﻌﻠﻮﻩ ﻟﻜﺎﻥ ﻣﺎ ﻓﻌﻠﻪ ﻋﻤﺮ، ﻭﺃﺟﻤﻊ ﻋﻠﻴﻪ اﻟﺼﺤﺎﺑﺔ ﻓﻲ ﻋﺼﺮﻩ، ﺃﻭﻟﻰ ﺑﺎﻻﺗﺒﺎﻉ، ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ اﻟﻌﻠﻢ: ﺇﻧﻤﺎ ﻓﻌﻞ ﻫﺬا ﺃﻫﻞ اﻟﻤﺪﻳﻨﺔ ﻷﻧﻬﻢ ﺃﺭاﺩﻭا ﻣﺴﺎﻭاﺓ ﺃﻫﻞ ﻣﻜﺔ، ﻓﺈﻥ ﺃﻫﻞ ﻣﻜﺔ ﻳﻄﻮﻓﻮﻥ ﺳﺒﻌﺎ ﺑﻴﻦ ﻛﻞ ﺗﺮﻭﻳﺤﺘﻴﻦ، ﻓﺠﻌﻞ ﺃﻫﻞ اﻟﻤﺪﻳﻨﺔ ﻣﻜﺎﻥ ﻛﻞ ﺳﺒﻊ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ، ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ اﻟﻠﻪ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﺃﻭﻟﻰ ﻭﺃﺣﻖ ﺃﻥ ﻳﺘﺒﻊ.
Translation: The established proof in sight of Abi Abullah (i.e. Imam Ahmed) is “20 RAKAHS” and same is the saying of “Thawri, Abu Hanifa and Shafi’I” In sight of Imam Malik it consists of 36 Rakahs and Malik has followed the people of Madina because Salah said that he saw people doing Qiyaam of 41 Rakahs out of which 5 were witr. “OUR PROOF IS THAT UMAR (RA) GATHERED PEOPLE BEHIND IBN KA’B AND MADE HIM LEAD 20 RAKAHS OF TARAWIH. It is also narrated via route of Hassan that Umar (ra) gathered people behind Ubayy ibn Ka’b for 20 nights. and he used to offer Qunnot in the nisf of Ramadan and used to offer tarawih in his home in the last 10 days, this has been narrated by Abu Dawud and Saib bin Yazid. Imam Malik has also narrated from Yazid bin Rumaan that during the tenure of Umar (ra) people used to offer 23 rakahs including witr. (Ibn Qudama continues): It is also narrated from Ali (ra) that he ordered “ONE PERSON TO LEAD OTHERS IN 20 RAKAHS, ****THEREFORE THERE IS IJMA ON 20 RAKAH TARAWIH**** That which saleh has said that (i.e. 41 rakahs) then the answer to this is that “SALEH IS WEAK AND WE DO NOT KNOW WHO HAS GIVEN THE REPORT OF 41 RAKAHS” It might be possible that Saleh saw some people praying 41 rakahs “BUT THIS IS NOT HUJJAT” even if we assume that people of Madina prayed 41 rakahs still the order of Umar (ra) which was followed by all Sahaba during his time is “MORE WORTHY OF FOLLOWING” Some scholars have said that people of Madina prayed 36 rakahs so that they can correspond to the people of Makkah because people of Makkah used to do 7 tawaaf after every 4 rakahs therefore the people of madina in that time started prayed 4 rakaat (i.e. nawafil). Now when we know that Sahaba of Prophet prayed 20 rakahs then “WE SHOULD FOLLOW IT” [Ibn Qudamah al-Mughni Volume 002, Page No. 604] Click here for Scanned Page (127)
Proof # 17
Al-Ghuniya tut Talibeen states: (Tarawih consists) of 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarwiha (i.e. 5 times 4 = 20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25] Click here for Scanned Page(128)
Proof # 18
Imam Bukhari reported in his book al-Kuna:
عن ابي الخصيب قال كان سويد بن غفلة يؤمنا في رمضان عشرين ركعة
The Consensus of all 4 schools
Translation: Imam Baihaqi (Rahimuhullah) narrated with “SAHIH” isnaad from Saib Ibn Yazid the Sahabi who said: I saw (people) standing for 20 Rakahs in the era of Umar (RA), also in Era of Uthman (RA) and Ali (RA), In Al-Mughni (the leading Hanbli manual of fiqh) It is narrated from Ali (RA) that he ordered one man to lead people in Ramadan for 20 Rakahs, “ON THIS IS TOTAL IJMA (وهذا كالإجماع)” [Umdat ul Qari Volume No.7, Page No. 177]
2. Hanbali Madhab
Translation: The People stood for 23 Rakahs in Ramadan during the era of Umar (RA) , and It is narrated from Ali (ra) that he made a person to lead 20 Rakahs and on this"CONSENSUS/IJMA" (وهذا كالإجماع) [Ibn Quduma al Hanbli in Al-Mughni, Volume No.1, Page No. 802, Under the chapter of Rakaat in Tarawih]
Sheikh Abdul Qadir al Jilani al-Hanbli (rah) writes:
3. The Shafi'i Madhab
Translation: Imam ash-Shaf'I (Rahimuhullah) said: I found the people of Makkah praying twenty rak'at." [Sunnan Tirimdhi]
4. Maliki Madhab
