Taraweeh Salaat - 8 or 20? You make the choice.

As we enter the Holy Month of Ramadhan, Muslims all over the world have become busy in two great acts of worship which are both specifically connected to the blessed month. One of them is fasting while the other is performing the Taraweeh Salaat during the nights of Ramadhan. During the course of time Muslims throughout the world have and still continue to perform twenty (20) rakaats for Taraweeh salaat. This has never been a problem in the Muslim or Non-Muslim countries. However, in the recent past and present some people have made this a very big issue, saying that it is wrong, a bidah (innovation) and against the Sunnah. Such individuals are of the opinion that Taraweeh salaat consists of only eight (8) rakaats and that there is no evidence for twenty rakaats (20) in the Sunnah.

Due to the importance of this subject at this time, it is necessary to offer an explanation from our pious predecessors, so that the ummah as a whole can rest assured that Taraweeh salaat consists of twenty rakaats (20) and not eight rakaats (8) as has been rumoured throughout the land by some individuals.

This issue is a very simple one (if only we can understand it). Firstly we must ask, did the Prophet of Allah (S.A.S) perform any extra form of Salaat in the month of Ramadhan other than that which he used to perform throughout the year or not?

And if he did, then how many rakaats did he perform? We will know very well that the Messenger of Allah (S.A.S) was punctual with his Tahajud salaat, since this was essential upon him based on the order of Allah mentioned in Sura Muzammil. We also know that the number, which he used to frequently perform as Tahajud, was eight (8) rakaats and this is borne out by the traditions mentioned by Imam Tirmizi and Bukhari. It is therefore evident that the noble habit of the Prophet (S.A.S) was to perform eight rakaats of Tahajud salaat every night throughout the whole year in all the months.

Based on this sound sunnah, if he the Prophet performed the same eight rakaats in the month of Ramadhan, would it be said that this is Taraweeh or would it be said that it is his normal practice of Tahajud salaat?

We must understand at this point that there is a big difference between the Taraweeh salaat and the Tahajud salaat. The difference is that Taraweeh salaat is performed only in the month of Ramadhan, however the Tahajud salaat is performed throughout the entire year in all the months whether it is Ramadhan or not.

As such, the question arises; did the Prophet of Allah (S.A.S) perform any other optional salaat in the night of Ramadhan besides Tahajud? And if he did, then how many?

In order to find answers for these questions, we have no choice except to go back to the sources which will guide us accordingly. The sources in this case will be either the words, actions, or consent of the Prophet of Allah and also the testimonies and rulings of his companions, the Sahabahs, since they had a first-hand knowledge of the words and actions of the great Messenger of Allah (S.A.S).

In this connection those who say that Taraweeh consists of eight (8) rakaats give the following narration of Aishah (R.A) to support their opinion;

Abu Salma Bin Abdur Rahman (R.A) narrates that he asked Aishah (R.A), “How was the salaat of the Messenger of Allah (S.A.S) in Ramadhan? Aishah (R.A) replied, “In Ramadhan and out of Ramadhan he never performed more than eleven rakaats. He used to perform four rakaats and do not even ask about the length and the beauty of it. Then he would perform another four and do not ask about the length and beauty of it and he used to perform three rakaats”.

(Sahih Bukhari – Chapter of Tahajud)
(Sahih Muslim – Chapter of Salaat of the Night)
(Sunan Abu Dawood – Chapter of Tahajud)

This is the Hadith which the propagators of eight (8) rakaats use as their evidence. But is it really evident as they say? Any sensible person would see clearly that the reply, which was given by Aishah (R.A), was about such a salaat, which was performed both in Ramadhan and outside the month of Ramadhan. In other words, Aishah’s reply to Abu Salma was that in Ramadhan the Prophet (S.A.S) would never exceed eleven rakaats and also in all the other months he would also not exceed eleven rakaats, because he used to perform eleven rakaats every night as his habit. In this tradition there is no mention of these eleven rakaats being Taraweeh or not, (since Aishah’s reply was for a salaat which was performed throughout the year and Taraweeh is performed only in Ramadhan).

Seeing that Aishah’s tradition states that eleven rakaats were performed by the Prophet (S.A.S), the question is, what were these eleven rakaats? If it meant Taraweeh, then eight rakaats would be Taraweeh while the other three are witr. And if it meant Tahajud, then eight rakaats would be Tahajud and the other three would be witr. From these two possibilities only one would be established. Both cannot be established at one time. If anyone says that the eight rakaats were Tahajjud salaat then it means that this tradition does not speak about any special extra salaat done in the month of Ramadhan called Taraweeh. On the other hand if one says that these rakaats were Taraweeh, then it means that this tradition is saying that in the month of Ramadhan the Prophet (S.A.S) performed eight rakaats of Taraweeh salaat and did not perform any Tahajud salaat (which is totally impossible, since the Prophet was punctual in his Tahajud every night).

From the above, the one, which conforms to the established practice of the noble Messenger of Allah (S.A.S) is that, the above-mentioned tradition speaks only about Tahajud salaat and makes no mention of Taraweeh. The reason is that Tahajud is a salaat, which is performed in Ramadhan and also out of Ramadhan while Taraweeh is performed only in Ramadhan and not out of Ramadhan. The tradition clearly indicates that the prophet performed eleven rakaats in Ramadhan and the same eleven rakaats he performed out of Ramadhan, therefore this salaat can only refer to Tahajud and not Taraweeh.

There are several reasons, which show that the above-mentioned tradition of Aishah (R.A) does not give any indication of the practice of Taraweeh salaat nor have the Sahabahs, Tabieen and Salafus-Saaliheen (pious predecessors) ever used it as the main source for the establishment of the Taraweeh salaat. Some of these reasons are: -

1. The above-mentioned tradition of Aishah is exactly the same tradition used by nearly all the scholars of Ahadith in their books and also by the Sahabahs to show the number of rakaats the Prophet (S.A.S) performed in Tahajud salaat. The Prophet did this practice of Tahajud from the early Makkan period from the time Sura Muzammil was revealed ordering him to stand by night in prayer. The laws regarding Ramadhan, Fasting and Taraweeh came only after the Hijrat to Madina. It is thus evidently clear that even before the establishment of the month of Ramadhan he was already performing these eight rakaats every night, which became his fixed practice. Therefore, why do the propagators of this hadith of eight rakaats only establish these eight rakaats in the Month of Ramadhan and leave it out in the other months, when Aishah (R.A) herself states that he practised the eight rakaats throughout the entire year.
   
   
2. The eight rakaats that are established in the above-mentioned tradition were performed after half of the night passed. (This is clearly indicated in Sahih Bukhari and Sahih Muslim). Why do the propagators of eight rakaats perform it before midnight?
   
   
3. The eight rakaats mentioned by Aishah (R.A) in this tradition were performed in his home and not in the masjid. This is evident in Sahih Al-Bukhari. (It is for this reason Abu Salma asked Aishah (R.A) about it since she would have knowledge of the Prophet’s actions at home). Then why do the propagators of eight rakaats come to the masjid to offer these eight rakaats?
   
   
4. The eight rakaats in this tradition were done by the Prophet (S.A.S) alone and was not done in any Jamaat. Why do the propagators of eight rakaats perform it in Jamaat? (When according to their own evidence which is the Hadith of Aishah (R.A), it is not proven.
   
   
5. The eight rakaats established in this tradition were not performed as Taraweeh salaat nor did the Prophet (S.A.S) call it Taraweeh. Why do the propagators of eight perform it as Taraweeh when the Prophet (S.A.S) himself did not do it?
   
   
6. The Prophet (S.A.S) did not perform the eight rakaats established in this tradition every night (as Taraweeh) with jamaat for the entire month of Ramadhan. Then how is it that the propagators of these eight rakaats perform it for the entire month of Ramadhan, when according to their own evidence which is the Hadith of Aishah it is not proven?
   
   
7. The fact that the four Khalifas, Abu Bakr, Umar, Uthmaan and Ali (R.A) never established a system of eight rakaats of Taraweeh salaat shows that the practice of the Prophet (S.A.S) of performing eight rakaats in Ramadhan was known and understood by the Sahabahs to be Tahajud and not Taraweeh.
   
   
8. If Aishah (R.A) herself understood this eight rakaats to be Taraweeh why did she not stop Umar from establishing 20 rakaats, or at least say that it was against the Sunnah of the prophet. What about the other Companions? Why did they not voice their opinion against Umar, especially when they were people who had learnt to fight for the truth? The reason is quite simple, it is they all understood the eight rakaats performed by the Prophet (S.A.S) to be Tahajud and not Taraweeh.
   
   
9. After the demise of the Prophet (S.A.S) Aishah (R.A) (the narrator of the Hadith, which the propagators of eight rakaats use) had experienced and witnessed approximately fifty (50) Ramadhans and there is absolutely no statement, action, judgement or ruling from her which states that Taraweeh is only eight rakaats. She lived long enough to see that 20 rakaats were established during the reign of Umar, Uthmaan, Ali and all the other Governors in all the cities of Islam, but did not say a word. Can one say that Aishah (R.A) knew the Sunnah but allowed a bid’ah to take place? No definitely not, Na- ‘oudhu billah, no one can say that about Aishah (R.A). The question then is, why did Aishah not say anything against it? The reason here again is the same as before, that Aishah never understood her narration to speak about Taraweeh salaat; it was about Tahajud salaat.
   
   
10. Among the Sahabahs there were seven of them who were known for their great knowledge and understanding of Islam and who were accepted by all the Sahabahs to give rulings (Fatawa) on different issues. The Muhadiths and Jurists know them as the seven Fuqaha of the Sahabahs. No one from among them has ever given any ruling, which states that Taraweeh is eight rakaats, instead they all accepted the position of twenty rakaats as Taraweeh, and implemented it.
    

The Seven are: -

1. Umar bin Khattaab (R.A)
   
2. Ali bin Abi Taalib (R.A)
   
3. Abdullah bin Abbas (R.A)
   
4. Abdullah bin Masood (R.A)
   
5. Abdullah bin Umar (R.A)
   
6. Zaid bin Thabit (R.A)
   
7. Aishah (R.A)
   

The question is, ‘were these great Sahabahs unaware of eight (8) rakaats being Taraweeh? No, definitely not, it is because of the fact that the eight mentioned in traditions only refer to Tahajud and not Taraweeh. Had it been (8) Taraweeh, they would have been the first to establish it.

From this discussion it is quite clear that the tradition of Aishah (R.A) used by some people does not give any evidence of eight rakaats being Taraweeh salaat. The question then arises, did the Prophet of Allah (S.A.S) perform any other salaat besides Tahajud, (which is the eight mentioned by Aisha (R.A) in Sahih-al-Bukhari.) in the month of Ramadhan.

The answer is, yes! Which is evident from the following traditions:

Tradition (1)

Aishah (R.A), the wife of the Messenger of Allah (S.A.S) narrates that one night the prophet of Allah (S.A.S) came out from his house and performed salaat in the masjid and some people performed it with him. Then he came out the other night and more people gathered and performed salaat with him. On the third night he again came out and many more people gathered to perform salaat with him. However on the fourth occasion when a greater number of people gathered, he did not come out until the morning salaat arrived. At that time he came out for salaat and after completing the Farz prayer he said to the people, ‘I am not unaware of your presence for the past nights, however I fear that it might become a Farz (compulsory) duty upon the Ummah which they might find difficult to fulfill’. Aishah says, ‘this occurred in the month of Ramadhan’. (Bukhari, Muslim, Abu-Dawood, Nasai).

A few points, which are established from this tradition, are:

1. The Prophet (S.A.S) came out of his house and performed the above salaat in the masjid.
   
2. The people joined with him on the nights.
   
3. This was done in the month of Ramadhan alone as mentioned by Aishah.
   
4. The Prophet of Allah knew that the people had joined him and performed salaat in jamaat but did not stop them.
   
5. The only reason he did not come out on the fourth night was that he did not want it to become compulsory upon them.
   
6. The number of rakaats performed is not mentioned.
   

All the above points together show that this salaat was not Tahajud because:

1. The Prophet (S.A.S) used to perform his Tahajud at home and not in the masjid as evident in Sahih Al Bukhari.
   
2. The Sahabahs never joined in the prophet’s tahajud in the manner mentioned in the tradition.
   
3. Tahajud salaat for the ummah was already an optional act, which the Sahabahs all performed on an individual basis. So there was no fear of Tahajud becoming compulsory upon the ummah, however since this was not Tahajud, the prophet was afraid that due to the persisting actions of some it might bring about the obligation of the salaat.
   

It is therefore evident from this tradition that besides the normal Tahajud salaat, the Prophet of Allah (S.A.S) did perform another type of salaat in Ramadhan.

Tradition (2)

Abu Zar (R.A) says, ‘We fasted with the Messenger of Allah (S.A.S) and he did not lead us in any salaat. However, when there remained only seven days in the month of Ramadhan, he the prophet of Allah (S.A.S) stood with us in salaat, leading us until one third of the night passed. Then he did not stand on the other night. On the night after that (i.e. 25th night) he stood with us, leading us in salaat until half of the night had passed. We said, ‘O Prophet of Allah, we wish if you can lead us in this salaat for the rest of the night? The Prophet of Allah (S.A.S) said to them, ‘That person who stands with the Imam, performing salaat until the Imam comes to an end, he will be rewarded and written as if he had stood for the entire night’. The Prophet did not perform any more for that night. The next night (i.e. 26th night) he did come out. When three nights remained (i.e. on the 27th night) he, the Prophet of Allah (S.A.S) also called his household and they stood with us in salaat for such a long period that we feared that the time for suhoor (sehri) would be finished’. Hadith reported in Tirmizi, Imam Tirmizi says this is a hasan (good) and saheeh (authentic) Hadith.

Also reported in Abu Dawood and Nasai.

The Hadith establishes the fact that besides Tahajud salaat there was an additional salaat, which the Prophet of Allah performed in Ramadhan, and it is this salaat, which is known as Taraweeh. It is also seen that the Prophet of Allah encouraged the system of a jamaat for it where everyone will be led by a single Imam. However in this tradition also, there is no mention of the number of rakaats (whatever the number, the tradition does give an indication to the length of time, the Prophet of Allah, spent on his taraweeh. The tradition states that on the first night he stayed up with the Sahabahs in salaat until the first third of the night had passed. On the second occasion he stayed until half of the night had passed and on the third occasion he stayed until the time for sehri entered.)

Now that it is established that he did perform an extra salaat, besides the eight mentioned in the first tradition, the question arises, ‘How many rakaats did he pray in Taraweeh’?

According to those who maintain that Taraweeh is eight (8) rakaats, they have mentioned another tradition in their favour. It is narrated on the authority of Jabir (R.A) that he said, ‘Once the Prophet of Allah (S.A.S) performed eight rakaats and witr with us in the month of Ramadhan. When the other night entered we gathered in the masjid and hoped that he will come but he did not come. He did not come to us until the morning. We came to him and said, ‘ O Messenger of Allah, We have gathered last night in the masjid and we hoped that you would perform salaat with us’. He said, ‘I fear that it might be made compulsory upon you’. Tibrani, Ibn-Khuzaima and Ibn Hibban have recorded this tradition.

The scholars of Hadith however, have not accepted this tradition for two reasons.

1. It contradicts the authentically established Hadith reported by Bukhari, Muslim, Abu Dawood and Nasai which all establish that the Sahabahs came out on three consecutive nights and performed salaat with the Messenger of Allah and it was on the fourth night the prophet did not come out. The above Hadith mentions only one night.
   
   
2. The basis of the above tradition rests upon the narrator Esa bin Jaariyah who has been spoken about by many great scholars of Hadith.

Some of these statements are:

Hafiz Dhahabi, the great scholar of the science of the narrators states that Ibn Mu’een, the great Muhadith states that Esa bin Jaariyah has many rejected traditions with him.

Imam Nasai says that Esa bin Jaariyah’s Hadith is rejected and other Ahadith have come from him, which were refused by the scholars of Hadith. Abu Dawood says Esa’s Ahadith are rejected . Hafiz Ibn Hajar states in At-Taqreeb that there is a problem with Esa’s narrations.

It is therefore evident that the scholars of Hadith and the Sahabahs did not accept the above Hadith. Had it been accepted then the Sahabahs would have consented for eight instead of twenty.

Since the above Hadith cannot be used to give the number of rakaats of Taraweeh, we have to look at another source. That source is the actions of the Sahabahs. (Companions). All the scholars of the past and present have accepted the Ijma (consensus, agreement) of the Sahabahs to be an important source of Islamic Jurisprudence. And the Usool (Principle) which has been adopted by all the scholars, traditionists, commentators of the Quran and jurists from the time of the Tabi’een until present is that whenever a matter cannot be answered from the actions of the Prophet of Allah (S.A.S) or is doubtful because of seemingly opposing traditions, then the Ijma, actions and explanations given by the Sahabahs must be used to clarify the issue.

The issue of the number of rakaats in Taraweeh salaat is some-what like that, where it needs the input of the Sahabahs. The reason for this measure is that some people have misunderstood the tradition from Aishah (R.A) and because of their misunderstanding they have concluded that Taraweeh is eight rakaats. This gives us no choice except to ask ‘what did the Sahabahs do and how many did they perform’? Obviously spending their lives with the Messenger of Allah (S.A.S) would have given them sufficient knowledge to know what he did in an issue like this.

In this respect, there are many Athaar and narrations about the actions of the Sahabahs. A few of these are given below.

1. The companion of the Prophet (S.A.S) Sa’ib bin Yazeed says that they used to perform twenty rakaats of Taraweeh during the time of Umar (R.A) and during the time of Uthmaan (R.A). Reported by Baihaqi in Sunan-al-Kubra. He says, ‘All the narrators are authentic and ‘Thiqa’ and the narration is saheeh (authentic). Allama Nawawi has considered it saheeh authentic in his Book (Al-Khulasa). Ibnul- Iraqi has considered it saheeh (authentic) in ‘Sharhut-taqreeb’ and Allama Suyuti has considered it saheeh authentic in ‘Al-Masabeeh’.
   
   
2. Yazeed bin Ruman narrates that the people at the time of Umar, (the Sahabahs and Tabieen) used to perform twenty-three rakaats in Ramadhan (twenty Taraweeh and three witr). (Reported by Maalik and he says that it is a strong narration).
   
   
3. Ata (the Tabiee) says that I met the people (the Sahabahs and Tabi’een) and they were performing twenty-three rakaats within the month of Ramadhan (Reported by Ibn Abi Shaiba. He says the Isnaad (narration) is hasan (good).
   
   
4. Abdul Azeez bin Rafee’ says Ubai bin Ka’ab (R.A) (the Sahabi) used to perform Taraweeh with the people in Madina as twenty rakaats and then three witr. (Reported by Abu Bakr ibn Abi Shaiba in his Musannaf. He says it is a strong narration).
   
   
5. Abul Khaseef says that Suwaid bin Ghafla (R.A) (who lived during the time of the Prophet (S.A.S)) used to lead us in Taraweeh salaat with twenty rakaats. (Reported by Baihaqi). He says the Isnaad (narration) is hasan (good).
   
   
6. Nafi, the son of Abdullah ibn Umar (The great Sahabi) says that Ibn Abi Malaika used to lead us in Taraweeh salaat with twenty rakaats (Reported by Abu Bakr bin Abi Shaiba). He says the Isnaad (narration) is saheeh (authentic and sound).
   
   
7. Sa’eed bin Ubaid narrates that Ali bin Rabee’a (R.A) used to perform twenty rakaats Taraweeh and three in witr. (Reported by Abu Bakr bin Abi Shaiba in his Musannaf. He says the Isnaad (narration) is saheeh (authentic and sound).
   

It is evident from these authentic narrations that the practice of performing twenty rakaats in Taraweeh salaat and three in witr was established among the Sahabahs and Tabi’een. It was a thing, which the Sahabahs knew about; this is why we do not find any opposition from the Sahabahs against it. In fact they practised, encouraged and propagated it to the second generation of the Tabieen. As such we do not find any ruling, Fatwa, or opposition of the Tabi’een against it. It is for this reason Imam Baihaqi and other great scholars have mentioned that there is Ijma of the Sahabahs upon twenty rakaats of Taraweeh salaat.

It can also be seen that the practice of the Sahabahs upon twenty rakaats did not exist because of an order or ruling from Umar (R.A). In fact it was known to other Sahabahs and practised by them even before it was formally established during the Khilafat of Umar (R.A). It is important to know that Umar (R.A) did not implement 20 rakaats Taraweeh as some people say; this number was already being practised by some Sahabahs. The deed of Umar was that he simply established a proper system of the already practised twenty rakaats to be performed behind one Imam. This is exactly what is evident in Sahih Al-Bukhari.

Examine the following tradition:

Abdur Rahman bin Abdul Qaari narrates that one night I came out with Umar bin Khataab (R.A) in the month of Ramadhan to the masjid; at that time he saw people in different groups performing salaat, some performed for their own selves while others led a jamaat of a small group. Looking at this scene (of divided groups) Umar said, ‘I see that if I gather all of them under one Qaari (reciter) it will be better’. He then firmly established this and gathered all of them under Ubai bin Ka’aab (the Sahabi). On another occasion (when this was done) I came out on another night and the Sahabahs and the Tabi’een were performing salaat behind their Qaari (Imam). Looking at this (beautiful scene of togetherness) Umar said, ‘What a beautiful innovation is this’. (Reported by Imam Bukhari).

No mention is made about twenty rakaats in this authentic tradition. All that is established is the act of gathering everyone under one Imam so that they would not look disunited. And it is about this Umar (R.A) used to remark ‘ What a beautiful innovation is this’. This statement was never used for the establishment of twenty rakaats as can be seen from the tradition. As such, it is totally wrong and it would be a blatant lie to say that this statement of Umar was used for the twenty rakaats Taraweeh. Why did Umar call it ‘a beautiful innovation’? The reason is that gathering all the people under one Imam (alone) was not present at the time of the Prophet (S.A.S) and the reason for this is that the Prophet (S.A.S) feared that this salaat (Taraweeh) may have become Farz upon the ummah. However as (reported by Umar) the Prophet (S.A.S) has already left us and religion has already been completed so there is no reason to fear that Salaatul Taraweeh will be made compulsory upon the ummah. Umar’s (R.A) statement that it was ‘a beautiful innovation’ was not used to discourage it, it was simply to say that it is a good thing, but was not done by the Prophet (S.A.S). It should be judged in the same manner as the compilation of the Holy Quraan which was done by Abu Bakr (R.A) but was never done or encouraged by the Prophet (S.A.S). No one says it is an innovation, although it was indeed an innovation, but a good one, which had benefits for the entire ummah. (In this regard it is strange to know that the propagators of eight rakaats of Taraweeh continue to perform their eight rakaats behind one Imam in Jamaat as was established by Umar (R.A) but still they condemn Umar’s action as a bid’ah).

These was great Hikmah and wisdom in the act of Umar (R.A) to gather everyone under one Imam, and this is mentioned in the following tradition:

‘Naufal bin Ayas Al-Hazli says that during the time of Umar bin Khattab (R.A) we used to perform salaat in the masjid, in the month of Ramadhan. Some groups were on one side and other groups were on the other side (i.e. of the masjid). The people used to incline towards the person who had the best recitation and the best voice. Seeing this, Umar (R.A) (being the Khalifa) said, ‘I see that they have taken the Quraan as songs. By Allah, if I have the ability I will certainly change this’. The narrator says, ‘ Three days did not pass except that Umar (R.A) ordered Ubai bin Ka’ab to lead them in Salaat’. (Reported in Sahih Al- Bukhari).

Here again it shows that the act of Umar (R.A) was not of innovating twenty rakaats, but instead it was establishing it to be read behind one Imam. But did Umar (R.A) formulate this system of his own? Was it something that was totally new from all angles? The answer is no. There are incidents, which show that the Prophet (S.A.S) practised and encouraged the Taraweeh salaat to be read in jamaat. One tradition is that which has been narrated by Abu Zar (R.A) and mentioned earlier. It shows that the Prophet (S.A.S) performed salaat and led the Sahabahs in Jamaat on the 23rd, 25th, and 27th of Ramadhan. Reported by (Tirmizi, Abu Dawood and Nasai).

In another tradition, Thalaba Bin Abi Maalik Al-Qurazi (the Sahabi) states that once the prophet of Allah (S.A.S) came out one night in the month of Ramadhan and saw people in a corner of the masjid performing salaat. He said, ‘ what are these people doing? Someone said, ‘ O Prophet of Allah, these people do not know Quraan and Ubai bin Ka’ab is leading them in Salaat. The Prophet of Allah (S.A.S) said, ‘ They have done well and have done the correct thing’. Thalaba (R.A) who was with the Prophet (S.A.S) at that time says, ‘The Prophet did not show any sign of displeasure (Reported by Baihaqi in his ‘Marifah’. He says the narration is good. Also narrated by Abu Dawood).

These traditions clearly show that the concept of performing Taraweeh salaat in jamaat was already established and encouraged by the Messenger of Allah (S.A.S).

Another point, which is worth mentioning, is that there is a tradition, which states that the Prophet (S.A.S) performed twenty rakaats in Taraweeh. Although many scholars have written about the weakness of the Hadith, it is important for us to take a deeper look at the tradition to see what is really the ‘status’ of this tradition. The tradition is:

‘Abdullah bin Abbas (R.A) narrates that the Prophet of Allah (S.A.S) used to perform twenty rakaats and witr in Ramadhan’.

Some scholars have mentioned that one narrator is weak and as such it is a weak Hadith. The narrator is Ibraheem bin Uthmaan. It is important to note that those scholars who have written against him have all written that ‘he is a weak narrator’. No one has written that his Ahadith are rejected or he fabricates Ahadith.

The narration of the above Hadith is, ‘ From Yazeed bin Haroon, from Ibraheem bin Uthmaan, from Al Hakam, from Muqsim, from ibn Abbas’. The following great scholars of Hadith have mentioned this narration along with the Hadith: Abu Bakr ibn Abi Shaiba has narrated it in his ‘Musannaf’. Abd bin Humaid Al Kashi has narrated it in his ‘Musnad’. Al Baghwi has narrated it in his ‘Mu’jam’. At-Tibrani has narrated it in his ‘Al-Kabeer’. Al Baihaqi has narrated it in his ‘Sunan’.

After narrating the above-mentioned sanad (narration) of the Hadith, they have stated that all the narrators are authentic, except Ibraheem bin Uthman, the scholars have considered him weak. However, the great Muhadith and scholar of Hadith, Ibn Adi states (about Ibraheem), that he has narrated many accepted and sound traditions, and he is a far better narrator than Ibraheem bin Abi Haya, who according to the scholars of Hadith was a good narrator and in Al-Lisan, Yahya bin Mu’een writes that he is a very authentic narrator. The question is, if Ibraheem bin Uthman was a better narrator than him then why should his tradition be called weak? All the scholars of Hadith also testify to the fact that Ibraheem bin Uthman was the Qazi of Wasit and during his time no one was more just than him. Writing about him, Hafiz ibn Hajar has given him the title of ‘Al-Hafiz’ a very great title in the field of Hadith and no one opposed it. Yazeed bin Haroon who is a great scholar of Hadith and is attested by all scholars to be very authentic writes that Ibraheem bin Uthman was (Adil) just and noble. One of the first persons that spoke against Ibraheem bin Uthman calling him weak was Shu’ba, the renowned Muhadith. Other scholars followed him in his statement against Ibraheem afterwards. A careful look at Shu’ba’s narrations shows that he eventually changed his opinion about Ibraheem bin Uthman. Hafiz ibn Hajar writes in At-Tahzeeb that Shu’ba used to narrate traditions from Ibraheem bin Uthman and he also writes that the established practice of Shu’ba was that he would only narrate traditions from an authentic and sound narrator. From this act (of narrating from Ibraheem bin Uthman) it shows that Shu’ba had revoked his statement of weakness against him, as such Ibraheem will be an authentic and sound narrator and the narration will be a sahih (authentic) narration. If it is not evident that Shu’ba revoked his statement and he accepted narrations from Ibraheem bin Uthman, then it means Ibraheem will no longer be a ‘weak’ narrator but instead he will be ‘Muktalafun-Fihi’, a narrator having different opinions about him. And according to the principles of Hadith, a narration, which comes with such a narrator, is not termed as ‘weak’ but it goes to the degree of ‘hasan’ (good) hadith.

Another curious point worth mentioning is that the propagators of eight rakaats Taraweeh have made a big issue of the above-mentioned tradition and termed it weak. It is however strange to know that the identical ‘sanad’ (narration) bearing exactly the same names of Ibraheem bin Uthmaan comes in another tradition which they fully accept, and until today no one from among them has considered that hadith weak. The tradition is from Ibn Abbas (R.A), which states that the Prophet of Allah (S.A.S) had recited Sura Fatiha in the Janaza Prayer. (Reported by Ibn Majah). This practice is very strong among them. However the ‘sanad’ (narration) of this Hadith is ‘From Ibraheem bin Uthman, from Hakam, from Muqsim, from Ibn Abbas’. It is identically the same ‘sanad’ (narration), which comes for the twenty rakaats.

It is very strange that the sanad is called weak for one Hadith, but the same sanad is not called weak for another Hadith!

After all has been written, Muslims should understand that the beautiful teachings of Islam have already been handed to us by the noble companions of the Messenger of Allah (S.A.S); there is no need to concoct any new ideas or thought. We are only asked to follow the legacy, which the Rasool has left.

You make the choice! Would you follow the Jamaat of the Sahabahs, personalities such as Umar (R.A), Abdullah bin Abbas (R.A), Ibn Masood, Ibn Umar, Uthman, Ali, and the rest who practised twenty rakaats in Taraweeh or would you accept the misunderstood persuasions of some people by performing eight rakaats which the Sahabahs did not practise and upon which there is no Ijma of the Sahabahs.

Whatever your choice is, know that the practice of the noble Messenger of Allah (S.A.S) in the month of Ramadhan was that he would wake the entire night in worship to Allah. And in the last ten days he would awake his household to do the same. He also exhorted us to do the Ibadah of Allah in abundance in the month of Ramadhan. As such, please understand the value of Ramadhan and do not be deprived of Allah’s blessing due to any mistaken import.

May Allah guide us all.