20 Rakaat Taraweeh
Author: MUFTI HAFIDH SYED ZIAUDDIN NAQSHBANDI,
Professor of Islamic Law JAMIA NIZAMIA, Founder of Abul Hasanaat Islamic Research Centre
  Home page     View All Books>
 
Category List

>> Introduction
>> The excellence of Taraweeh
>> Salaat Ut Taraweeh in Sahih Bukhari
>> First Hadith
>> 20 Raka’at Taraweeh – The custom of the Sahabah
>> Second Hadith
>> Third Hadith
>> Fourth Hadith
>> Fifth Hadith
>> Sixth Hadith
>> Seventh Hadith
>> Eighth Hadith
>> Ninth Hadith
>> Tenth Hadith
>> Eleventh Hadith
>> The Sahabah's consensus on 20 Raka’at of Taraweeh
>> None of the Sahabah objected to 20 Raka’at of Taraweeh
>> The Tabi'en too offered 20 Raka’at of Taraweeh
>> 20 Raka’at Taraweeh – Practice of the majority of the Hanafi, Shafa‘ee and Hambali scholars
>> 20 Raka’at Taraweeh – Opinon of the Imams of the Ummah
>> Taraweeh is 20 Raka’at – Opinion of Hanafi scholars
>> 20 Raka’at Taraweeh in Maliki school of Fiqh
>> 20 Raka’at of Taraweeh in the Hambali school of Fiqh
>> 36 Raka’at – A distinction of the people of Madina
>> 20 Raka’at of Taraweeh From the time of Hadhrat Muhammad Rasulullah...
>> Wisdom behind 20 Raka’at of Taraweeh
>> A compelling analysis

 
 
Wisdom behind 20 Raka’at of Taraweeh

Wisdom behind 20 Raka’at of Taraweeh

The reason as to why there are 20 Raka’at in Taraweeh is that the number of Fardh Raka’at in the daily 5 Salaat, including Witr, adds up to 20.  Taraweeh is a Sunnah and the Sunnah complete the Fardh.  To complete the Fardh Raka’at, the number of Raka’at in Taraweeh has been decreed 20.  As Allama Ibn Nujaim Misri (May Allah shower His mercy upon him) writes on the authority of Allama Halbi:

 

وَذَكَرَ الْعَلَّامَةُ الْحَلَبِيُّ أَنَّ الْحِكْمَةَ فِي كَوْنِهَا عِشْرِينَ أَنَّ السُّنَنَ شُرِعَتْ مُكَمِّلَاتٍ لِلْوَاجِبَاتِ وَهِيَ عِشْرُونَ بِالْوِتْرِ فَكَانَتْ التَّرَاوِيحُ كَذَلِكَ لِتَقَعَ الْمُسَاوَاةُ بَيْنَ الْمُكَمِّلِ وَالْمُكَمِّلِ انْتَهَى-


Translation: The wisdom behind ordaining the number of Taraweeh Raka’at as 20 that the Sunnah completes the Fardh.  All the Fardh Salaat including Witr add up to 20.  For this reason, Taraweeh is also of the same number, so that the Salaat which are to be completed and the Salaat which complete become equal.

Imam Zaila‘i Hanafi (May Allah shower His mercy on Him) writes:

 

غَايَةٌ ما قِيلَ الْحِكْمَةُ فِي التَّقْدِيرِ بِعِشْرِينَ وَاَللَّهُ أَعْلَمُ لِيُوَافِقَ الْفَرَائِضَ الِاعْتِقَادِيَّةَ وَالْعَمَلِيَّةَ كَالْوِتْرِ فَإِنَّهَا عِشْرُونَ .

 

Translation: Only Allah knows the wisdom as to why 20 Raka’at have been ordered for Taraweeh.  It might be that the Raka’at should equal the number of Fardh Salaat, as all the Fardh Salaat including Witr adds up to 20.  (Tabyeen Ul Haqaiaq, Kitab Us Salaat)

 

20 Raka’at Taraweeh – A Philological argument

“Taraweeh” is an Arabic word.  It is plural of “Tarweeha,” which means “to rest once.”  In Taraweeh, after every 4 Raka’at, a break is taken so that people can rest a bit.  There are a total of 5 breaks.  That is why this Salaat is called “Taraweeh,” plural of “Tarweeha.”  Imam Ibn Manzoor writes in Lisan Ul Arab:

Translation: In Ramadhan, “Tarweeha” is there so that people rest after every 4 Raka’at.  In Hadith, the words “Salaat Ut Taraweeh” have been used because people take a break after 4 Raka’at.  “Taraweeh” is a plural of “Tarweeha” i.e. to rest a bit like to “Tasleema” to say the Salaam once (on ending the Salaat).

In Arabic language, plural is for more than 2.  If Taraweeh is considered to be 8 Raka’at, then its name will not hold true at all.  Even those who consider Taraweeh to be 8 Raka’at call this Salaat, Taraweeh.  8 Raka’at will have only 2 “Tarweeha.”  Thus language and philology also demand that Taraweeh should be more than 8 Raka’at.

Apart from the Hadith, philologically as well, Taraweeh is proven to be 20 Raka’at. 

 

Meaning and purport of Hadith of 8 Raka’at

There is a narration from Hadhrat Aisha Siddiqua (May Allah be well pleased with her) which mentions 8 raka’at. 

عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّهُ أَخْبَرَهُ أَنَّهُ سَأَلَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا كَيْفَ كَانَتْ صَلَاةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي رَمَضَانَ فَقَالَتْ مَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَزِيدُ فِي رَمَضَانَ وَلَا فِي غَيْرِهِ عَلَى إِحْدَى عَشْرَةَ رَكْعَةً يُصَلِّي أَرْبَعًا فَلَا تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ ثُمَّ يُصَلِّي أَرْبَعًا فَلَا تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ ثُمَّ يُصَلِّي ثَلَاثًا قَالَتْ عَائِشَةُ فَقُلْتُ يَا رَسُولَ اللَّهِ أَتَنَامُ قَبْلَ أَنْ تُوتِرَ فَقَالَ يَا عَائِشَةُ إِنَّ عَيْنَيَّ تَنَامَانِ وَلَا يَنَامُ قَلْبِي 

Translation:  It has been narrated on the authority of Hadhrat Abu Salma bin Abdur Rahman (May Allah be well pleased with him), he says that he asked Hadhrat Aisha Siddiqua (May Allah be well pleased with her) how was the Salaat of the Holy Prophet (Sallallahu alaihi wa sallam) in Ramadhan?  Ummul Momineen Hadhrat Aisha (May Allah be well pleased with her) said:  The Holy Prophet (Sallallahu alaihi wa sallam) would not offer more than 11 Raka’at in Ramadhan and out of it.  He would 4 Raka’at with such fervor that you should not even talk about it.  Then He (Sallallahu alaihi wa sallam) would 3 Raka’at.  I (i.e. Hadhrat Aisha) asked Him: O Prophet of Allah (Sallallahu alaihi wa sallam)!  Do You rest before offering Witr?  The Holy Prophet (Sallallahu alaihi wa sallam) said: O Aisha (May Allah be well pleased with her)! Verily my eyes sleep, my heart does not.

(Sahih Bukhari, Kitabul Tahajjud, Pg No: 154, Hadith No: 1147; Bab Fadhl min qiyami Ramadhan, Pg No: 269, Hadith No: 2013; Pg No: 504, Hadith No: 3569; Sahih Muslim Kitab Us Salaatil Musafireen, Hadith No: 738)

 

8 Raka’at is Taraweeh – An impossible deduction

From this Hadith, an important deduction like 8 Raka’at Taraweeh cannot be performed.  Imam Ibn Hajr ‘Asqalani (May Allah shower His mercy on him) has written in Fath Ul Bari:

Translation: Where the Hadith of 11 Raka’at is narrated on the authority of Hadhrat ‘Aisha Siddiqui (May Allah be well pleased with her), Hadith of 7 Raka’at, 9 Raka’at, and 13 Raka’at are also narrated on her authority.  If 3 Raka’at of Witr are subtracted from this number, then they become 4 Raka’at, 6 Raka’at or 10 Raka’at.  Because there are conflicting reports about the same Salaat, some Muhadditheen have ruled this Hadith to be Mudhtarib (Discordant Hadith) and because of this discordance, no deduction can be made from this Hadith.  It is given in Fath Ul Bari:

Translation: ‘Allama Qurtubi (May Allah shower His mercy on him) has said:  These Hadith narrated on the authority of Hadhrat ‘Aisha (May Allah be well pleased with her) have put many scholars in confusion, so much so that some scholars have ruled them as Mudhtarib.

 

The Hadith of 8 Raka’at is about Tahajjud

Saying on the basis of this Hadith that Taraweeh is only of 8 Raka’at is a grave mistake, which is very much against the science of Hadith, the narration of Hadith and the understanding of Hadith.

When looked closely, it becomes obvious that this Hadith is not at all about Taraweeh, but about Tahajjud as Hadhrat Aisha (May Allah be well pleased with her) is talking about 8 Raka’at in Ramadhan and out of it.  Every sane person realizes that Taraweeh is offered only in Ramadhan and not out of it; otherwise, we should also say that Taraweeh is offered for the whole year.  Even those who insist that Taraweeh do not offer it throughout the year!  We can act upon this Hadith only when the 8 Raka’at mentioned here are accepted in Tahajjud.  That these 8 Raka’at mean Tahajjud is also supported by this Hadith of Hadhrat Aisha (May Allah be well pleased with her), which comes in Sahih Bukhari: 

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي مِنْ اللَّيْلِ إِحْدَى عَشْرَةَرَكْعَةً فَإِذَا طَلَعَ الْفَجْرُ صَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ ثُمَّ اضْطَجَعَ عَلَى شِقِّهِ الْأَيْمَنِ حَتَّى يَجِيءَ الْمُؤَذِّنُ فَيُؤْذِنَهُ-

 

Translation: It has been narrated on the authority of Hadhrat Aisha (May Allah be well pleased with her) that the Holy Prophet (Sallallahu alaihi wa sallam) would offer 11 Raka’at, then when the day dawned, He (Sallallahu alaihi wa sallam) would offer 2 light Raka’at.  Then, He would rest on His right side to the point that the Muezzin would come and request Him.  (Sahih Bukhari, Vol. 2, Kitab Ud Da’awat, Hadith No: 6310)

 

8 Raka’at means Tahajjud only

Also, the (coming) Hadith of Hadhrat Abdullah Bin Abbas (May Allah be well pleased with them) clearly shows that the Hadith of 8 Raka’at is about Tahajjud.  The Holy Prophet (Sallallahu alaihi wa sallam) would rest and offer 11 Raka’at, then Hadhrat Bilal (May Allah be well pleased with him) would come and call out the Adhaan, as given in Sahih Bukhari:

عَنْ ابْنِ عَبَّاسٍ قَالَ بِتُّ فِي بَيْتِ مَيْمُونَةَ لَيْلَةً وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِنْدَهَا لِأَنْظُرَ كَيْفَ صَلَاةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِاللَّيْلِ فَتَحَدَّثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَعَ أَهْلِهِ سَاعَةً ثُمَّ رَقَدَ فَلَمَّا كَانَ ثُلُثُ اللَّيْلِ الْآخِرُ أَوْ بَعْضُهُ قَعَدَ فَنَظَرَ إِلَى السَّمَاءِ فَقَرَأَ: إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالْأَرْضِ إِلَى قَوْلِهِ لِأُولِي الْأَلْبَابِ ,ثُمَّ قَامَ فَتَوَضَّأَ وَاسْتَنَّ ثُمَّ صَلَّى إِحْدَى عَشْرَةَ رَكْعَةً ثُمَّ أَذَّنَ بِلَالٌ بِالصَّلَاةِ فَصَلَّى رَكْعَتَيْنِ ثُمَّ خَرَجَ فَصَلَّى لِلنَّاسِ الصُّبْحَ-

Translation: It has been narrated on the authority of Hadhrat Abdullah bin Abbas (May Allah be well pleased with them), he says that I stayed at the house of my aunt Ummul Momineen Hadhrat Maimoona (May Allah be well pleased with her).  The Holy Prophet (Sallallahu alaihi wa sallam) talked to His wife for some time, then rested and when the last third part of the night came, He (Sallallahu alaihi wa sallam) sat up and looked towards the sky and recited this verse of the Holy Quran:

Indeed in the creation of the heavens and the earth and the alternation of the night and the day there are Signs (of Allah’s Absolute Authority) for those who possess constructive wisdom.  Surah Al Imran (3:190)

Then the Holy Prophet (Sallallahu alaihi wa sallam) awoke, would perform Wuzu and use Miswak and offered 11 Raka’at.  Then when Hadhrat Bilal (May Allah be well pleased with him) called out the Adhaan, the Holy Prophet (Sallallahu alaihi wa sallam) offered 2 Raka’at and came out and offered the Salaat of Fajr.  (Sahih Bukhari, Vol. 2, Kitab Ut Tafseer, Pg No: 657, Hadith No: 4569)

In the Hadith from Sahih Bukhari narrated on the authority of Hadhrat ‘Aisha Siddiqua (May Allah be well pleased with her), it is clearly mentioned that the Holy Prophet (Sallallahu alaihi wa sallam) never missed Tahajjud in Ramadhan nor out of it.  As per the words of Allah Ta'ala, “And in some part of the night (as well, waking from sleep,) offer Tahajjud Salaat,” the Holy Prophet (Sallallahu alaihi wa sallam) would compulsorily offer Tahajjud.  If 8 Raka’at is taken as Taraweeh, then it will lead to the conclusion that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t offer Tahajjud that night.

Deriving such a meaning from a Hadith that is not reconcilable with other customs and practices of the Holy Prophet (Sallallahu alaihi wa sallam) is not at all correct.  A meaning which leads to a definite collapse of the Holy Prophet’s (Sallallahu alaihi wa sallam) usual customs and practices is not at all acceptable.

If Taraweeh is taken as 8 raka’at, then it should also be accepted that Taraweeh should be offered after getting up from sleep and in the last part of the night.  Nobody offers Taraweeh after getting up from sleep. 

If Hadhrat Aisha (May Allah be well pleased with her) was saying about 8 Raka’at of Taraweeh, then she herself would be offering the same 8 Raka’at.  She would not have kept quiet on seeing something against the Sunnah.  There is no narration from Hadhrat Aisha Siddiqua (May Allah be well pleased with her) that she offered 8 Raka’at Taraweeh.  She was present in the times of the Four Caliphs.  The Sahabah would all offer 20 Raka’at.  If this was against the Sunnah, she would have objected to it.  That Hadhrat Aisha Siddiqua (May Allah be well pleased with her) held her peace and did not object to this shows that this Hadith is not about Taraweeh.

By holding her peace, she contributed to the consensus of the Sahabah as has been previously mentioned that in the era of the First 4 Caliphs, a consensus has been achieved on 20 Raka’at Taraweeh.  Saying that Taraweeh is of 8 Raka’at is to insinuate that a consensus has not been achieved.  Although the scholars who describe the consensus of Sahabah include stalwarts like Imam Ibn Abdul Barr, Imam Sarkhisi, Imam Kasani, ‘Allama Ibn Qudama Maqdisi Hambali, Shaykh Ibn Taimiya, ‘Allama Zail‘ai, ‘Allama Badruddin ‘Aini and Mulla ‘Ali Qari.

 

Doubts of non-followers and their clarification

The non-followers (Gair Muqallidin) deny that the Hadith of 8 Raka’at is about Tahajjud and believe that Tahajjud and Taraweeh are the same.  In Ramadhan, apart from Tahajjud, no other Salaat of the Holy Prophet (Sallallahu alaihi wa sallam) is established.

This belief is against the canonic proofs.  No sane person can deny that Taraweeh and Tahajjud are different Salaat.  Many many Hadith attest to this.  The differences between Taraweeh and Tahajjud themselves prove this.  Here we will describe some differences between Taraweeh and Tahajjud:

(1)  Taraweeh is offered in the early portion of the night and Tahajjud is offered in the last portion of the night, as the Hadith narrated on the authority of Hadhrat ‘Umar (May Allah be well pleased with him) in Sahih Bukhari:

Translation:  The Salaat which people sleep over (and miss) is better than the Salaat, which people offer.  By this Hadhrat ‘Umar (May Allah be well pleased with him) meant offering Tahajjud in the last portion of the night whereas people offer Taraweeh in the earlier portion of the night.  (Sahih Bukhari, Vol. 1, Pg. No. 269, Hadith No. 1906; Sunan Kubra Lil Baihaqui, Hadith No. 4603)

(2)  The fasts of Ramadhan were obligated in 2 Hijri, whereas Tahajjud was being offered it from before this time.  After the fasts were obligated, the Holy Prophet (Sallallahu alaihi wa sallam) said:

Translation:  Verily, Allah Ta'ala has decreed fasts to be obligatory for you and I have declared Taraweeh as a Sunnah.  Whoever fasts with Iman with the intention of reward in this month and offer Taraweeh, that person will be free of sins as he (or she) were at the time of birth.  (Sunan Nasai, Hadith No. 2180; Sunan Ibn Majah, Hadith No. 1318; Kanzul Ummal, Hadith No. 23655, 23722, 24289)

Considering Taraweeh and Tahajjud to be the same Salaat in spite of this is to deny truth itself.

(3)  There is no specific number of Raka’at fixed for Tahajjud.  It has already been mentioned that on the authority of Hadhrat ‘Aisha Siddiqua (May Allah be well pleased with her), apart from Witr, 4, 6, 8 and 10 Raka’at have been narrated whereas for Taraweeh the number of 20 is specified and fixed.  It is illogical to base something fixed on something unspecified.

(4)  No utterance of the Holy Prophet (Sallallahu alaihi wa sallam) and/or the Sahabah attests to this belief that Tahajjud and Taraweeh is the same.

(5)  Tahajjud is offered in all months, including Ramadhan, whereas Taraweeh is offered only in Ramadhan.

(6)  From the various Hadith of Tahajjud, it is clear that Tahajjud is offered after awakening from sleep and no Hadith mention sleeping before Taraweeh.

(7)  There is a Hadith in Sahih Muslim:

Translation: Hadhrat ‘Aisha Siddiqua (May Allah be well pleased with him) said:  The Holy Prophet (Sallallahu alaihi wa sallam) would make such efforts (in worship) in the last 10 days of Ramadhan, which He (Sallallahu alaihi wa sallam) would not make at any other time.

There is a Hadith in Sahih Bukhari and Sahih Muslim:

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الْعَشْرُ شَدَّ مِئْزَرَهُ وَأَحْيَا لَيْلَهُ وَأَيْقَظَ أَهْلَهُ

Translation: It has been narrated on the authority of Ummul Momineen Hadhrat Aisha Siddiqua (May Allah be well pleased with her) that when the last 10 days of Ramadhan came, the Holy Prophet (Sallallahu alaihi wa sallam) would worship more than before, would spend the nights in worship and would wake up the members of the household (for worship). (Sahih Bukhari, Hadith No: 2044; Sahih Muslim, Hadith No: 1174)

In the Hadith of Tahajjud, Hadhrat ‘Aisha Siddiqua (May Allah be well pleased with her) clarifies that whether in Ramadhan or out of it, the Holy Prophet (Sallallahu alaihi wa sallam) never offered more than 8 Raka’at.  If Taraweeh and Tahajjud are one and the same, then what do 8 Raka’at of Tahajjud year-round and special efforts in worship mentioned in the aforementioned Hadith mean?  Both these Hadith are narrated on the authority of Hadhrat ‘Aisha (May Allah be well pleased with her).

If in Ramadhan and out of it, the Holy Prophet (Sallallahu alaihi wa sallam) did not offer more than 8 Raka’at, then what would be special efforts in worship in Ramadhan?  Obviously, the Holy Prophet (Sallallahu alaihi wa sallam) would offer the special Salaat of Taraweeh in Ramadhan.

If Taraweeh is accepted as 20 Raka’at, then reconciliation of Hadith is possible

The Hadith of Ummul Momineen Hadhrat Aisha Siddiqua (May Allah be well pleased with her) mentions 8 Raka’at and in the beginning of the book a Hadith has been mentioned from Sahih Bukhari, which says that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat for 2, 3 days and the Sahabah followed the lead of the Holy Prophet (Sallallahu alaihi wa sallam) in Salaat.

If the Hadith of 8 Raka’at is about Taraweeh, then which Salaat does the other Hadith talk about?  Both the Hadith cannot be about the same Salaat, as the previous Hadith of Hadhrat Aisha (May Allah be well pleased with her) is about Ramadhan and out of it and the other Hadith talks about 2, 3 days.  In the Hadith of 8 Raka’at, there is mention of during Ramadhan and apart from it.  The other Hadith in which the Sahabah followed the Holy Prophet (Sallallahu alaihi wa sallam) in Salaat is about Taraweeh.

In the previous pages, the hollowness of the deduction of Taraweeh from the Hadith of 8 Raka’at has been made clear and the consequences of accepting this have been outlined.  Only when Taraweeh is taken as 20 Raka’at, the intent of the Hadith became clear.

The deduction of the non-followers from the Hadith of 11 Raka’at

Another argument of the non-followers is the following Hadith of Muwatta Al Malik:

Translation: It has been narrated on the authority of Hadhrat Saib Bin Yazid (May Allah be well pleased with him), he said:  Hadhrat ‘Umar (May Allah be well pleased with him) ordered Hadhrat Ubai Bin Ka‘ab and Hadhrat Tameem Dari (May Allah be well pleased with them) to lead people in 11 Raka’at.  He said:  The Imam would recite Surah, which have 100 verses in them so much so that because of the long Raka’at, we would support ourselves with staffs and would return only just before Fajr.  (Muwatta Imam Malik, Pg. No. 78, Hadith No. 4)

On the basis of this Hadith, they say that if 3 Raka’at of Witr are subtracted, Taraweeh becomes 8 Raka’at.  Thus, it is established through this Hadith that Taraweeh is of 8 Raka’at.

 

Making the deduction of 11 Raka’at is incorrect

Making the deduction of 11 Raka’at from this is incorrect because of a few reasons.  There are some reservations about this Hadith and the reliable Muhadditheen and Fuqaha (Jurists) have not deduced Taraweeh to be 8 Raka’at from this Hadith but have made many clarifications.

 

(1)  Reconciliation between the Hadith of 11 Raka’at and 20 Raka’at

Imam Baihaqui (May Allah shower His mercy on him) writes:

Translation:  Reconciliation between these 2 Hadith is possible in that the Sahabah offered 11 Raka’at in the beginning and later on started offering 20 Raka’at Taraweeh and 3 Witr.  (Sunan Kubra Lil Baihaqui, Vol. 2, Pg. No. 299)

Imam Ibn Hajr ‘Asqalani (May Allah shower His mercy on him) has written:

Translation: It is possible that these are the acts of 2 different occasions.  (Fath Ul Bari, Bab Fadhli Man Qama Ramadhan)

Similarly, Imam Jalaluddin Suyuti (May Allah shower His mercy on him) has written in his Fatawa on the authority of Imam Subki (May Allah shower His mercy on him):

Translation: Maybe Sahabah first preferred long Raka’at over a greater number of Raka’at and took Taraweeh to be 11 Raka’at and later on preferred a greater number of Raka’at over long Raka’at and took Taraweeh to be 20 Raka’at and this remained permanent.  Imam Subki’s (May Allah shower His mercy on him) opinion ends here.  (Al Hawi Lil Fatawa Lis Suyuti, Kitab Us Salaat)

The teacher of Shaykh Ul Islam, Imam Muhammad Anwarullah Farooqui (May Allah shower His mercy on him), Hadhrat Abdul Hai Firangimahalli (May Allah shower His mercy on him) has written the opinion of the scholars of the Ummah in “At Ta‘aleeq Ul Mumajjad”:

Translation:  The conflict of the Hadith of Imam Malik (May Allah shower His mercy on him), which is narrated on the authority of Hadhrat Saib Bin Yazid (May Allah be well pleased with him) that Hadhrat ‘Umar (May Allah be well pleased with him) ordered Hadhrat Ubai Bin Ka‘ab and Hadhrat Tameem Dari (May Allah be well pleased with them) to lead people in 11 Raka’at, will be considered like this only, because Imam Malik and Imam Baihaqui (May Allah shower His mercy on them) have narrated the Hadith in which Hadhrat ‘Umar gathered the Muslims on 23 Raka’at including Witr.  These Hadith will be understood in the manner that in the beginning the Hadith of 11 Raka’at was acted upon and later on, on 20 Raka’at as Imam Ibn Abdul Barr (May Allah shower His mercy on him) has written.

Imam Zail‘ai has also mentioned

 
 
Share |
Download
Download Book in pdf
 
Book Counter
This Book Viewed:
3858 times
 
Search
 

 

     

Copyright 2008 - Ziaislamic.com All Rights Reserved