Salat  Al-Taraweeh

 “Eight or Twenty Raka’at?”

  The Truth In The L?ght

of Haadith

by

Sheikh Mohammad Ibrahim Memon Madani

Forward

 In the Name of Allah, the Most Merciful, the Most Beneficent

 Every year, during the month of Ramadan, questions arise about the number of raka’at in Salat Al-Taraweeh.  Over the years, I have received many requests to clarify this issue in writing.  InshaAllah, this essay will clarify all the prevailing confusion amongst the people regarding the number of raka’at in Taraweeh prayer. The intent herein is to provide you proof on the matter in light of the Ahadith of Prophet (PBUH) and the practice of Sahabah (R A).

 I have tried to keep it brief for the sake of readability. Certainly, there are more details in the books of Hadith. Therefore, I have provided references for whoever wishes to investigate the matter further. 

 May Allah (swt) unite all of us on the Sunnah of our beloved Prophet Muhammad (PBUH) and the examples set forth by his Sahaba (R A)

 Mohammad Ibrahim Memon Madani

What Does Taraweeh Mean?

 First, we need to understand the meaning of the Arabic word Taraweeh.  The word Taraweeh is the plural of the word Tarweeha which literally means ‘to rest’.  In the context of Salat Al-Taraweeh, it means to rest between every four raka’at. (Lisan Al-Arab)  Looking at this meaning we can understand that if we perform eight raka’at followed by Witr, we get only two rest periods (Tarweehatain).  One rest period we get after the first four raka’at and the second after the next four raka’at.  This prayer according to the above definition cannot be called Taraweeh because we must have more than two rest periods for it to be called Taraweeh (according to the Arabic language less than three is not plural).  It should also be noted that Salat Al-Taraweeh is not the same as Salat Al-Lail.  The latter term is used for the Tahajjud prayer.

 How Did Salat Al-Taraweeh Begin?

 Once, in the holy month of Ramadan, the Prophet (PBUH) came out of his home and led Salat Al-Taraweeh.  The Sahabah (R A) who were present at the time, prayed behind him in congregation.  The second and the third nights, a larger number of Sahabah (R A) came and performed Salat Al-Taraweeh behind the Prophet (PBUH).  On the fourth night, an even larger number of Sahabah (R A) showed up in the Masjid expecting to pray this new salat behind the Prophet (PBUH). But, he did not come out to lead Salat Al-Taraweeh that night.  The Sahabah (R A) waited all night. When the Prophet (PBUH) finally emerged for the Fajr prayer he told them:

“I knew you were waiting for me, but I did not come out to lead Salat Al-Taraweeh last night because I was afraid it might become an obligation (Fard) on the Ummah which they might find difficult to fulfill.”  (Bukhari, h872; Muslim, h1271; Abu Dawood, h1166) 

 In other words, if it were made obligatory like the rest of the five daily prayers, we would have to perform it even if we were traveling or ill.  Since, then, Sahabah started to perform Salat Al-Taraweeh in small congregations in the Masjid or in their homes.

 How Many Raka’at Did The Prophet (PBUH) Perform on Those Three Nights?

 The great muhaddith, Hafiz Ibn Hajar (Rahmatullah ‘Alay), who is well-known for his interpretation of Sahih Al-Bukhari has reported in his book Al-Talkhees Al-Habeer on the authority of ‘Aisha (Radhiallahu anhaa) that the Prophet (PBUH) performed twenty raka’at Taraweeh on those three nights (Al-Talkhees Al-Habeer, h540). 

 Imam Ibn Habban (Rahmatullah ‘Alay), on the other hand, has reported a hadith in which it is asserted that the Prophet (PBUH) performed eight raka’at of Taraweeh on those three nights. However, this hadith is extremely weak because one of the people in the chain of narrators is a person named Isa Ibn Jaariyah.  Imam Nasa`i (Rahmatullah ‘Alay) and Imam Abu Dawood (Rahmatullah ‘Alay) have strongly questioned the authenticity of this narrator. Consequently, both of these Imams of hadith concluded that ahadith narrated by Isa Ibn Jaariyah must never be accepted.

 However, even if the hadith narrated by Isa Ibn Jaariyah was not weak, it would still not be adopted because it goes against a clearly established practice and consensus of Sahabah (R A). As a rule of Islamic jurisprudence, any hadith that goes against the clearly established practices and consensus of Sahabah (R A) will not be adopted for practice.

Nonetheless, keep in mind that the above two ahadith narrated by ‘Aisha (Radiallahu anhaa) and Ibn Jaariyah are related only to those three particular nights.

How Many Raka’at Did The Prophet (PBUH) Perform for Salat Al-Taraweeh in the Remainder of the Nights?

These ahadith very clearly prove that even though the Prophet (PBUH) did not continue to perform Salat Al-Taraweeh with the congregation because of the fear that it might become Fard on the Ummah. He regularly performed twenty raka’at of Salat Al-Taraweeh every night during the month of Ramadan. Sahabah (R A) also followed this practice in small congregations until the reign of ‘Umar (R A).

Consensus (Ijma’) of Sahabah (R A) on Twenty Raka’at

During his reign, ‘Umar (R A) once went to the masjid in the month of Ramadan and noticed that people were performing Salat (Al-Taraweeh) in small congregations.   He said to the Sahabah (R A), “Now that we do not have the fear that Salat Al-Taraweeh will become Fard on us, we can start performing it in congregation.”  He then asked Ubaiy Ibn Ka’ab (R A) to lead Salat Al-Taraweeh - twenty raka’at followed by three raka’at Witr (Sahih Bukhari). 

Sahabah (R A) welcomed ‘Umar’s (R A)direction and none of them objected to this move.  From then on they used to perform twenty-three raka’at Salat Al-Taraweeh; including the Witr every night in congregation during the month of Ramadan.  All of the Sahabah (R A) including ‘Uthman (R A), ‘Ali (R A), and even Ummahatul Mu’mineen ‘Aisha (Radiallahu anhaa), Umm Salmah (Raadhiallahu anhaa), and Safiyyah (Radhiallahu anhaa) agreed with ‘Umar (R A). All of them used to perform these twenty three raka’at every night during the month of Ramadan in the masjid of the Prophet (PBUH). This clearly proves that indeed this is the sunnah of the Prophet (PBUH); otherwise, Sahabah (R A) would have never agreed to it.

 It is narrated in Kanz Al-‘Ummal, a well-known book of hadith:

 Is it even remotely imaginable that all of the Sahabah (R A) including ‘Uthman (R A), ‘Ali (R A), and even Ummahatul Mu’mineen ‘Aisha (Radiallahu anhaa), Umm Salmah (Radiallahu anhaa), and Safiyyah (Radiallahu anhaa) could have all together agreed to perform a bid‘ah?  Na‘uzu Billah!  If they did not object to ‘Umar (R A); how are we to object now, 1400 years later and on what grounds?

A great number of Islamic scholars have confirmed the Sahabah’s (R A) consensus of Salat Al-Taraweeh being twenty raka’at.  The following are a few examples of their writings:

 In the famous book of Hanbali Fiqh, Raudh Al-Riyadh, it has been mentioned that:

The Importance of Following Khulfa Al-Rashideen

The Prophet (PBUH) on many occasions has reminded us to follow the Khulafa Al-Rashideen (R A). He stated with great advice and warning to the Ummah that:

Notice that the Prophet (PBUH) has very clearly told us to hold strongly to the ways of Khulafa Al-Rashideen (R A) when there is a difference of opinion in the matters of Deen.  Following his Sunnah and that of Khulafa Al-Rashideen (R A) was also made the sign of the one sect which would continue to be on the right path.

As for Salat Al-Taraweeh, we know now for sure that three of the four Khulafa Al-Rashideen – ‘Umar (R A), ‘Uthman (R A), and ‘Ali (R A) performed twenty raka’at with the congregation in the masjid of the Prophet (PBUH) and in the presence of all of the other Sahabah (R A).  We, therefore, no longer need any other proof in the matter.

Consensus of the Four Great Imams of Fiqh

This is the reason that all four Imams; Imam Abu Hanifah, Imam Shaf‘i, Imam Malik, and Imam Ahmed bin Hanbal (Rahmatullah ‘Alay)  have asserted that Salat Al-Taraweeh consists of  twenty raka’at.  In fact, Imam Malik (Rahmatullah ‘Alay) insisted on thirty-six raka’at.  He suggested to the people of Madinah to pray four extra raka’at individually during each Tarweeha (i.e. during the rest period between each of the four raka’at) to make up for the Tawaaf that people of Makkah used to perform during this rest periods.  (Al-‘Urf Al-Shadhi, v1, p229)

It is also reported in Tirmidhi, one of the six most authentic books of hadith, that Imam Shaf‘i had always seen people in Makkah performing twenty raka’at in Salat Al-Taraweeh. From the time of ‘Umar (R A) to this day, people have always prayed twenty raka’at in Taraweeh both in the Haram of Makkah and Madinah.

 Ata bin Abi Rubah (Rahmatullah ‘Alay) who was a great Tabi’ee living in Makkah Mukkaramah said:

Then where does the misunderstanding come from?

The confusion about the number of raka’at in the Salat Al-Traweeh resulted from misunderstanding a hadith reported in Bukhari.  The hadith reads as follows:

Abu Salamah bin Abdul Rahman (R A) says, “That he asked ‘Aisha (Radiallahu anhaa) how was the prayer of the Prophet (PBUH) during Ramadan?” ‘Aisha (Radiallahu anhaa) replied, “The Prophet (PBUH) never performed more than eleven raka’at, whether in the month of Ramadan or any other time of the year.  First, he used to perform four raka’at and don’t ask me how long and beautiful they used to be.  Then he performed another four raka’at and don’t ask me how very long and very beautiful they were.  Then he would perform three raka’at (Salat Al-Witr).”

Some people have erroneously interpreted Salat Al-Lail as Salat Al-Taraweeh and thus wrongfully concluded that the Prophet (PBUH) prayed only eight raka’at in Salat Al-Taraweeh. A correct understanding of this hadith should clear up all confusion and controversy about this issue.

Consider the following points to properly understand this hadith:

1. Both ‘Aisha (Radiallahu anhaa) and Salamah bin Abdul Rahman (Radiallahu anhaa) were alive during the reign of ‘Umar (R A), ‘Uthman (R A) and ‘Ali (R A).  If ‘Aisha (Radiallahu anhaa) and other Sahabah (R A) knew this hadith to be about Salat Al-Taraweeh; why did they not correct ‘Umar (R A) about it when he established twenty raka’at in congregation during his reign?

2. All of them continued to perform Salat Al-Taraweeh in this way including ‘Umar (R A), ‘Uthman (R A), ‘Ali (R A) and even ‘Aisha radhiallahu anhaa.  But, there is no recorded protest by ‘Aisha radiallahu anhaa or any other Sahabah (R A) in the books of ahadith or Islamic history about it.  Never did she nor any of the other Sahabah (R A) stopped people from it or warned them about this being a bid‘ah.

3. Certainly, no Muslim will believe that ‘Aisha (Radiallahu anhaa)  and others did not oppose Umar (R A) for the fear of reprisal; nor can we believe that the narrator of the hadith, ‘Aisha (Radiallahu anhaa), herself and others did not properly understand the meaning of this hadith.  Most certainly ‘Aisha (Radiallahu anhaa) knew that this hadith did not pertain to Salat Al-Taraweeh.  She knew that this hadith was related to Salat Al-Tahajjud which is also called Salat Al-Lail.  This is why she or any of the others did not oppose ‘Umar (R A).

4. In this hadith, ‘Aisha (Radiallahu anhaa) was talking about a prayer that the Prophet (PBUH) performed throughout the year.  Notice her words, “The Prophet (PBUH) never performed more than eleven raka’at in the month of Rmadan or any other time of the year.”  Everyone knows that Salat Al-Taraweeh is not performed any other time of the year except in Ramadan.  What she meant was that the Prophet (PBUH) performed the eight raka’at of Salat Al-Tahajjud followed by three raka’at Witr even in the month of Ramadan in addition to Salat Al-Taraweeh.

5. Here is further proof for the above conclusion.  When we look at the complete hadith, we notice that ‘Aisha (Radiallahu anhaa)  explained how the Prophet(PBUH) used to perform these eleven raka’at. The hadith says that he used to perform four raka’at, then four raka’at, then three raka’at (the Prophet (PBUH) used to perform Tahajjud prayer by four raka’at as well) and throughout the year. 

Everyone knows that Salat Al-Taraweeh is performed in two and not four raka’at at a time.  Often, the proponents of eight raka’at for Taraweeh do not mention the full hadith which then creates confusion and misunderstanding in the minds of common Muslims.  If we were to apply this hadith to Salat Al-Taraweeh, then we would have to perform Salat Al-Taraweeh throughout the year and perform it in four, four, and three raka’at. If we did otherwise, we would be opposing this hadith that has been used to prove that Salat Al-Taraweeh consists of only eight raka’at.

Conclusion

 From looking at the hadith, the practice of Sahaba, Tabieen, and the consensus of the four great Imams, it should now be very clear that:

•  It is the Sunnah of the Prophet (PBUH) to perform twenty raka’at Salah Al-Taraweeh.

• Sahabah (R A) followed this practice throughout their lives in Masjid Al-Nabawi.

• None of the Sahabah (R A) including ‘Aisha (Radiallahu anhaa) opposed ‘Umar (R A) in the establishment of twenty raka’at of Salat Al-Taraweeh in congregation.

• The hadith in Bukhari narrated by ‘Aisha (Radiallahu anhaa) is        about Salat al-Tahajjud and not Salat Al-Taraweeh.

• All four Imams have declared that Salat Al-Taraweeh consists of twenty raka’at.

• Throughout the history, in the Haram of Makkah and Madinah, Taraweeh has never been performed less than   twenty raka’at.

• All of the great scholars used to perform twenty raka’at for Salat Al-Taraweeh. The hadith narrated by ‘Aisha (Radiallahu anhaa) has never been applied to Salat Al-Taraweeh by any of the great scholars in the history of Islam.

• Never in the history of Islam for 1400 years was there a disagreement among scholars about the number of raka’at in Salat Al-Taraweeh.

• The assertion about the eight raka’at has begun by some in the last one hundred years only.