THE BID’AH OF 8 RAKA’TS OF “TARAWEEH”

“Indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah and the Sunnah of the Khulafa Rashideen (i.e. Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, and Hadhrat Ali radhiyallahu anhum) after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is a Bid’ah and every Bid’ah is deviation.” (Saheeh – Narrated by Tirmidhi, Abu Dawud, and many others) 

THE BID’AH OF 8 RAKATS OF “TARAWEEH”

The issue of the number of raka’ts of Taraweeh vividly portrays the satanic potential of Salafism, of modernism, and of all other “isms” that exhort a direct interpretation of Qur’an and Sunnah, to mutate and transmogrify the pure Deen into another religion altogether – even carrying the potential to overturn aspects of the Deen that had been accepted by the Ijma’ (consensus) of the Salaf-us-Saaliheen, the Most Blessed and Superior of Generations (Khairul Quroon).

In this article, we shall relate authentic and direct eye-witness testimonies from undisputed Authorities of the Salaf-us-Saaliheen whom even the Salafis deem to be trustworthy, which confirm that the minimum base of 20 raka’ts was the unanimous (Ijma’) Taraweeh practice of the Salaf-us-Saaliheen, and that the institutionalised practice of 8 raka’ts of “Taraweeh”, or 2 rakat’s of “Taraweeh”, or any other number of raka’ts that was not adopted by the Most Blessed of Generations, is a clear Bid’ah (innovation).

The fact that the minimum base of 20 raka’ts of Taraweeh was the unanimous (Ijma’) practice of the Salaf-us-Saaliheen all over the world, as shall be demonstrated, means that the strongest possible Ijma’ was enacted on this issue, since Rasulullah (sallallahu alayh wasallam) himself affirmed the superiority of the Salaf-us-Saaliheen over all other subsequent generations:

The Most Superior of my Ummah is my generation (i.e. the Sahabah), then those who follow them (the Tabi’een), then those who follow them (the Tab-e-Tabi’een).” (Bukhari, Muslim)

Furthermore, Rasulullah (sallallahu alayhi wasallam) asserted the absolute impossibility of the Ummah (i.e. Ahlus Sunnah wa’l Jama’ah) in general, and the Most Superior of Generations in particular, agreeing upon any error:

“My Ummah will never agree upon error. Therefore, it is obligatory upon you to be with the Jama’ah (the Main Group), for indeed the Hand of Allah is over the Jama’ah.”

[Tabrani’s Kabir – Saheeh according to Haythami and others including the Salafi’s chief “muhaddith” al-Albani whose typically salafi “Qur’an & Sunnah” methodology led him, along with countless of his Muqallids, to carefully conclude that 20 raka’ts of Taraweeh is a Bid’ah!]

“Whoever separates himself from the Jama’ah by even the length of a handspan, dies the death of Jahiliyyah [the period of Kufr prior to the advent of Islam]”

[Saheeh Muslim]

“It is obligatory upon you to adhere to the Jama’ah (the Main Group), for indeed the Ummah of Muhammad (sallallahu alayhi wasallam) will never agree upon an error.”

[Musannaf Abi Shaybah – Saheeh. As Ibn Hajar al-Asqalani and others have mentioned, even though the Sanad goes back to a Sahabi, the statement is from Rasulullah (sallallahu alayhi wasallam) since such a statement cannot be based on reason.]

With regards to the authentic narrations of 8 raka’ts of Qiyaam-ul-Lail (night prayers), it will also become manifestly clear from the eye-witness testimonies below that ALL the Salaf-us-Saaliheen understood such narrations to refer to a prayer completely separate and distinct to the 20 raka’ts of Taraweeh prayers of Ramadhan, namely the Tahajjud prayers which is prayed throughout the year.

It should be borne in mind that the Musnad of Abu Hanifah, the Muwatta of Imam Malik, the Musnad of Imam Shafi’i, and the Musnad of Imam Ahmad ibn Hanbal, all contain the narration(s) pertaining to 8 raka’ts of Qiyam-ul-Lail (night prayers). This fact, in itself, should be sufficient in deterring Salafi and modernist groups from making the laughably stupid claim often made by such deviant groups, in a manner that reeks of the foulest stench of Kibr (satanic pride), that the Four Imams who were the leading Authorities of the Most Superior of Generations, along with the galaxy of Aimmah-e-Mujtahideen, Fuqaha and Muhadditheen who were involved in the subsequent compilation of their Madh-habs, along with the Jama’ah (main body of Fuqaha, Muhadditheen and Auliya) of each subsequent era who faithfully submitted to the Four Madh-habs, had all somehow missed or miserably failed to understand the critically relevant Daleel – in this case the narration of 8 raka’ts – only to be miraculously (Karaamat of the highest degree) discovered or understood properly 1400 years later by some deviant group that emerged during the worst era this Ummah has ever experienced.

While reading the authentic eye-witness testimonies below, the sincere reader should be able to appreciate the stark contrast between the 20 raka’ts Taraweeh practice that was the unanimous practice throughout the whole Islamic Empire during the era of the Salaf-us-Saliheen, and the Bid’ah practice of 8 raka’ts of “Taraweeh” that has spread today in numerous places in the world, and which vividly portrays the unique potential of Salafism – and of all deviant groups that exhort a direct interpretation of Qur’an and Sunnah – to mutilate the Sunnah of the Salaf-us-Saaliheen which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam).

AUTHENTIC EYE-WITNESS TESTIMONIES CONFIRMING THE IJMA’ OF 20 RAKA’TS AMONGST THE SALAF-US-SAALIHEEN

We shall begin with Ishaq ibn Rahwayh’s direct testimony of the unanimous practice of the Salaf-us-Saaliheen. Since Ishaq ibn Rahwayh was widely known as Ameerul Mu’mineen fi’l Hadith – the highest pedestal in the field of Hadith amongst the Salaf-us-Saaliheen – and since he was one of the most important teachers of Imam Bukhari, Imam Muslim, Imam Abu Dawud, Imam Nasai, and countless other Muhadditheen, it will be an extremely problematic task for the Salafis to insinuate that Ishaq ibn Rahwayh was a liar or that he might have been hallucinating when he confirms unambiguously in “Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh”, through his direct student, that the unanimous practice of the Salaf-us-Saaliheen consisted of the minimum base of 20 Rak’ats:

As for when the imam leads the people in one or two Tarweehahs (sets of 4 raka’ts) and then he gets up at the end of the night and sends for the people and they assemble and then he leads them after they have slept – that is permissible, when he intends thereby to perform what has been ordered to pray of the tarweehahs, and the minimum of that is 5 (Tarweehahs i.e. 20 raka’ts); considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakat’s of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours.” [Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh]

As shall become even clearer from the testimonies to come of other Leading Imams of the Salaf-us-Saaliheen, the only difference in the number of rak’ats amongst the Salaf-us-Saaliheen was with regards to the extra 4 rak’ats of Nafl (optional) prayers that would be prayed during the 4 rest periods that occurred in between the Five Tarweehahs (each set of 4 rak’ats of Taraweeh) i.e. an extra 4 x 4 = 16 raka’ts. Thus, the total would come up to 20 + 16 = 36 raka’ts. Another 3 raka’ts or 5 raka’ts of Witr would bring the total to 39 or 41 respectively. However, with regards to the minimum number of 20 raka’ts (5 Tarweehahs), there was absolutely no difference amongst the Salaf-us-Saaliheen. 

Hence, Ishaq ibn Rahwahy states in no uncertain terms:

“…the minimum of that is Five (Tarweehahs – i.e. 5 x 4 = 20 raka’ts).”

In his Sunan, Imam Tirmidhi (d. 279 AH), the student of Imam Bukhari, also makes it clear unambiguously that the ONLY ikhtilaaf amongst the Salaf-us-Saaliheen pertained to the extra 16 raka’ts. Thus, the unanimous practice of the Salaf-us-Saaliheen consisted of the minimum base of 20 raka’ts. While describing the ikhtilaaf amongst the Salaf-us-Saaliheen involving 20 raka’ts and 20 + 16 = 36 raka’ts, Imam Tirmidhi makes absolutely no mention of the narration pertaining to 8 raka’ts which he himself recorded in the very same book, and which according to the Salafis should have been critically relevant here:

The Ahlul Ilm (the Leading Imams of the Salaf-us-Saliheen) differed over the night prayer of Ramadan. Some were of the view that one is to pray 41 raka’ts [i.e. 20 raka’ts + 16 raka’ts + 5 witr] including Witr. This is the view of the people of Madinah, and this is what the Amal (practice) is upon according to them in Madinah. However, the majority of the Ahlul Ilm are upon what was reported from Ali, ‘Umar, and others from the Sahabah (radhiyallahu anhum) of Nabi (sallallahu alayhi wasallam), that it is twenty Rak’ah. This is the view of Sufyan Ath-Thawri, Ibn Al-Mubãrak and Ash-Shafi’i. Ash-Shafi’i said: “And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.” Ahmad said: “There are various reports concerning this.” He did not judge according to any of them. Ishaq [ibn Rahawayh) said: ‘Rather, we prefer 41 Raka’ts according to what has been reported from Ubayy bin Ka’b.'” [Sunan at-Tirmidhi]

Similarly, Imam al-Tahawi (d. 321 AH), author of the famous Aqeedat-ut-Tahawiyyah, also confirms in his “Ikhtilaaf ul-Ulama”, that the only ikhtilaaf that occurred amongst the Salaf-us-Saaliheen with regards to Taraweeh prayers, pertained to the extra 16 raka’ts:

Our companions (i.e. the Imams of the Hanafi madh-hab) and Imam al-Shafi’i would pray 20 rakats other than witr. Malik said [that it is] 39 rakats including Witr – 36 rakats plus Witr – and he said that this was the age-old practice which the people have not ceased to be upon. [Based] On the authority of Saa’ib ibn Yazeed (radhiyallahu anhu) that they would stand in Ramadan for 20 raka’ts, and that they would support themselves on staffs during the time of Umar ibn al-Khattab. [And] Al-Hasan bin Hayy [narrated] from Amr ibn Qays from Abul Husnaa [reported] that Ali ibn Talib (radhiyallahu anhu) ordered a man to lead them in Salaat for 20 raka’ts in the month of Ramadhan” [Ikhtilaaf ul-Ulama]

Thus, it is manifestly and unambiguously clear from the above statements that while the only valid ikhtilaaf during the Salaf-us-Saaliheen pertained to amounts above and beyond the minimum base of 20 raka’ts, the relatively new ikhtilaaf that has been conjured up by deviates in recent times, between 20 rakat’s and 8 raka’ts, is an innovated (Bid’ah) ikhtilaaf that was never present during the era of the Salaf-us-Saaliheen. 

Let us now proceed to the direct eye-witness testimonies of other undisputed Imams of the Salaf-us-Saaliheen.

Imam Shafi’i (d. 204 AH) confirms in his “Kitaab-ul-Umm, that the unanimous practice of the Salaf-us-Saaliheen in Makkah and Madinah, the Headquarters of the Ummah – thus by extension the whole Ummah – consisted of the minimum base of 20 raka’ts:

“And as for the Qiyaamu Shahri Ramadhaan (the standing of the month of Ramadhan)…..I saw [them] in Madinah standing up for prayer for 36 raka’ts [i.e. 20 + 16]. However, 20 raka’ts is more beloved to me since it was related on the authority of Umar, and in the same manner [i.e. for 20 raka’ts] they [i.e. the Salaf-us-Saliheen of his era] would stand up for prayer at Makkah and pray 3 raka’ts Witr.” [Kitaab-ul-Umm, Mukhtasar al-Muzani]

Since the narration of 8 raka’ts of night prayers is found in the Musnad of Imam Shafi’i, it is plainly clear to all but Salafi morons that Imam Shafi’i had understood, along with all the Leading Imams of the Salaf-us-Saaliheen, that such narrations referred to a night prayer separate and distinct from the Taraweeh prayers, namely the Tahajjud prayers.

Similarly, while Imam Malik also records the narration of 8 raka’ts in his Muwatta, he himself was of the position that Taraweeh consisted of 20 raka’ts along with the extra 16 raka’ts, based on the age-old practice of the Salaf-us-Saaliheen of Madinah Munawwarah. In al-Mudawwanah, Ibn al-Qasim (d. 191 AH), the major student and primary source of the rulings of Imam Malik, quotes Imam Malik’s statement regarding the age-old practice of 36 raka’ts (20 + 16) of the people of Madinah:

This [36 raka’ts] is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.” [al-Mudawwanah]

The adopted position of Imam Ahmad ibn Hanbal was also 20 raka’ts, although according to him there is no problem if more raka’ts is added above and beyond the minimum of 20 raka’ts. Imam Ahmad’s direct student, Imam Abu Dawud (d. 275 AH), makes mention of 20 raka’ts in his compilation of Imam Ahmad’s rulings, “Masaa-il al-Imam Ahmad”. While relating Imam Ahmad ibn Hanbal’s position on the issue of resting between each Tarweehah (sets of 4 raka’ts), the number of Tarweehah is mentioned to be 5 (i.e. 5 x 4 = 20 raka’ts), as a matter of fact that needs no substantiation or even discussion:

I heard [from] Ahmad [ibn Hanbal]: He was asked regarding a people who pray 5 Tarweehah (sets of 4 raka’ts) without resting in between. He (Ahmad ibn Hanbal) answered: ‘There is no harm in it [i.e. not resting in between]’” [Masaa-il al-Imam Ahmad]

Imam Ahmad ibn Hanbal’s preferred position of 20 raka’ts – as opposed to more than 20 raka’ts – is confirmed authentically by Abul Qasim al-Khiraqi (d. 334 AH), the long-serving student of the eldest son of Imam Ahmad ibn Hanbal, who states in his Mukhtasar, the earliest Hanbali Fiqh manual which was written solely for the purpose of recording the positions of Imam Ahmad ibn Hanbal:

The standing (of prayer) in the month of Ramadhan is 20 raka’ts” [Mukhtasar al-Khiraqi]

This clear-cut, unambiguous position of Imam Ahmad ibn Hanbal and his Madh-hab has been re-iterated by major Hanbali authorities throughout the ages who are infinitely more reliable representatives of the Hanbali Madh-hab than the  Anthropomorphists today who masquerade as Hanbalis.

For example, Allamah Ibn Qudamah, whom even the Salafis regard as a reliable and trustworthy transmitter of the rulings and statements of Imam Ahmad ibn Hanbal, states:

The Mukhtaar (i.e. the adopted and chosen) position according to Abu Abdullah (i.e. Imam Ahmad) is 20 Raka’ts.” [al-Mughni]

And, Imam al-Hajjawi, another major Hanbali authority, clarifies explicitly in his authoritative book, “al-Iqna’”, that 20 raka’ts is the minimum to be prayed. He states that the flexibility to increase and decrease upon the raka’ts applies only to amounts that exceed 20 raka’ts, according to an explicit statement from Imam Ahmad ibn Hanbal:

Taraweeh is 20 raka’ts in Ramadhan with loud recitation. Its performance in Jama’at is more virtuous and it is not to be shortened [i.e. below 20 raka’ts], although there is no harm in adding to it according to Nass [i.e. explicit statement from Imam Ahmad ibn Hanbal]” [al-Iqna]

Since Salafis, modernists, and other Slaves of their Nafs (bestial desires), love to have the option open for themselves to guilt-freely flit in and out of the measly 8 raka’ts which they have decided to adopt for their Taraweeh-Tahajjud Hybrid Bid’ah “Salaat”, often dropping out for a “brief” second or third iftaar, and even on some days opting out of their Hybrid “Salaat”  altogether, it is worth mentioning that the great emphasis placed by the Hanbali Madh-hab on the Taraweeh prayers is identical to that of the other Madh-habs – an emphasis transmitted right from the Most Blessed of Eras. While narrating the position of the Salaf-us-Saaliheen with regards to the Taraweeh prayers, Allamah Ibn Qudamah mentions that Taraweeh is a Sunnah Mu’akkadah – an emphasized Sunnah the omission of which is blameworthy without a valid excuse:

“The prayer of the month of Ramadān is twenty raka’ts i.e. Salaat-ut-Taraweeh, and it is Sunnah Mu’akkadah. Rasulullah (sallallahu alayhi wasallam) was the first to make it a Sunnah…Taraweeh was only ascribed to Umar ibn al-Khattab because he gathered the people behind Ubayy ibn Ka‘b, so he would lead them in Salaat-ut-Taraweeh.”

In order to give some idea on the gravity of omitting a Sunnah Mu’akkadah practice – without a valid Shar’i excuse – in the eyes of Imam Ahmad ibn Hanbal and the Salaf-us-Saaliheen in general, we shall quote Imam Ahmad’s explicit statement with regards to the Witr prayer which is also Sunnah Mu’akkadah according to his Madh-hab. Allamah Ibn Qudaamah states in al-Mughni:

“Witr is not obligatory… [Imam] Ahmad [ibn Hanbal] said: ‘Whoever omits praying Witr deliberately is a villainous man, whose testimony should not be accepted.'”

Again, it should be noted that Imam Ahmad ibn Hanbal was undoubtedly aware of the narration regarding 8 raka’ts of night prayers, since it is recorded in his own Musnad. And again, it is obvious to all but Salafi morons that such narrations apply only to the Tahajjud Salaat which is a completely separate and distinct prayer to the 20 raka’ts Taraweeh prayer that was being prayed by Muslims all over the world during the blessed era of the Salaf-us-Saaliheen.

We shall now conclude this section with the eye-witness testimony of Ibrahim al-Nakha’i (d. 96 AH), the great Tabi’i of Iraq – the other major centre of learning to which thousands of Sahabah (radhiyallahu anhum) had migrated and which had become the political capital of the Muslim empire during the era of the Khulafa-e-Rashideen. Imam Abu Yusuf (d. 182), in his Kitab al-Athar, narrates via Imam Abu Hanifah and Hammad (ibn Abu Sulayman) from Hazrat Ibrahim al-Nakha’i (d. 96 AH):

The people [i.e. the Sahabah and Tabi’een] would pray 5 Tarweehaat [sets of 4 raka’ts] in Ramadhan.”

IMAM AHMAD: “THE SUNNAH OF THE MUSLIMEEN IS MORE BELOVED TO ME”

At this point, it is worth quoting another ruling on the Taraweeh prayers which Imam Abu Dawud narrates directly from Imam Ahmad ibn Hanbal in his “Masaa-il al-Imam Ahmad”:

“I heard Ahmad being asked, ‘Should the standing i.e. Taraweeh, be delayed till the last portion of the night? He [Ahmad] replied, ‘No, the Sunnah of the Muslimeen is more beloved to me.’”

Observe carefully the Daleel (evidence) being cited here by Imam Ahmad ibn Hanbal, who is reported to have committed to memory around a million Ahadith – which is approximately a million more than what is memorized and (mis)understood by any of the countless self-appointed “Mujtahids” today whose satanic pride and desperate craving to concoct a tailor-made “Deen” lead them to labour under the self-deception that they are able to interpret the Qur’an and Sunnah better than the Imams of the Salaf-us-Saaliheen. The Great Imam does not cite any Qur’anic verse or Hadith narration to substantiate his position here. When the Most Superior and Blessed of Generations have adopted a particular practice en masse, then the “Sunnah of the Muslimeen” is the strongest possible Daleel. Hence, this absolute Master of Hadith and Fiqh cites as his Daleel the “Sunnah of the Muslimeen.”

Also, worth noting from the above ruling is the fact that the “Sunnah of the Muslimeen” with regards to the timing of Taraweeh was NOT during the last part of the night. Furthermore, it is known by Ijma’ (consensus) that the most favoured part of the night during which Rasulullah (sallallahu alayhi wasallam), the Sahabah and all the Salaf-us-Saaliheen would pray the Tahajjud Salaat, was the final part of the night. These facts in themselves are enough to demonstrate that Imam Ahmad ibn Hanbal, along with the Salaf-us-Saaliheen – i.e. those referred to by the term “Sunnah of the Muslimeen” – all understood Taraweeh to be a completely separate and distinct prayer to Tahajjud salaat.

There was absolutely no confusion amongst the Most Superior of Generations with regards to the narrations of 8 raka’ts which applied to Tahajjud Salaat and which was normally prayed in the final part of the night, and the narrations of 20 raka’ts which applied to Taraweeh prayers and which was normally prayed in the earlier part of the night.

Relevant to the Daleel, “Sunnah of the Muslimeen”, used here by Imam Ahmad ibn Hanbal, let us quote again the explicit statement of Ameerul Mu’mineen fi’l Hadith, Ishaq ibn Rahwayh, regarding the minimum number of raka’ts for Taraweeh:

“…the minimum of that is Five (Tarweehahs – i.e. 5 x 4 = 20 raka’ts).”

In substantiation of this ruling, this Leader of the Believers in the field of Hadith, does not cite a single Hadith narration nor a single Qur’anic verse. Rather, he relates the age-old unanimous practice of the people of Madinah and the people of Iraq: 

“…considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakat’s of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours.”

Similarly, Imam Malik, another undisputed master of Hadith and Fiqh, does not quote any Hadith in substantiation of his own position that the Taraweeh prayers are 36 raka’ts i.e. 16 extra raka’ts on top of the minimum 20 rakat’s. He merely states as his Daleel:

This [36 raka’ts] is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.”

And similarly, Imam ash-Shafi’i, the Imam of Makkah Mukarramah, while citing the practice of Hadhrat Umar (radhiyallahu anhu) also uses as his Daleel the practice of the people of Makkah:

“And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.”

It is obvious from the statements above, that when an Ijma’ (consensus) is so emphatic as the Ijma’ on such clearly visible aspects of the Taraweeh prayers, which was taught directly and practically to the whole Ummah just a generation prior to them by none other than the Sahabah (radhiyallahu anhum) who themselves were the ONLY direct witnesses and mass-transmitters of Rasulullah’s  (sallallahu alayhi wasallam) Taraweeh practice, then the Daleel of the “Sunnah of the Muslimeen” is more than sufficient substantiation for such undisputed masters of Hadith and Fiqh cited above, who all were literally a million times superior – in terms of knowledge, memory, understanding, intellect, piety,and sanity –  than the whole glut of self-appointed paper “Mujtahids” appearing today whose satanic hobby is to play around with verses of the Qur’an and the Hadith in order to conjure up tailor-made versions of the “Deen” for themselves and their army of blind Muqallids.

Any “Deen” that is even slightly at variance with the pure Deen of the Salaf-us-Saaliheen, such as the innumerable tailor-made versions of the numerous Salafi and modernist sects that have appeared in recent times, is a deviated imposter of a “Deen” that has nothing to do with Islam.

Despite Imam Abu Hanifah, Imam Ahmad ibn Hanbal, Imam Shafi’i, Imam Malik, Imam Abu Hanifah, Imam Ishaq ibn Rahwayh, and many others, all being aware of the narration of 8 raka’ts of Tahajjud, having recorded the narration(s) in their own Hadith compilations, not even a trace of discussion or debate exists in any of their books, or in the books of their students, which remotely resembles the stupid controversy and debate created by Salafi and modernist groups today regarding a hybrid Taraweeh-Tahajjud Bid’ah “Salaat” consisting of 8 raka’ts which today has caused, in many mosques throughout the world, the complete displacement of the Sunnah of Salaf-us-Saaliheen which is nothing other than the Sunnah of the Khulafa-e-Rashideen which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam).

Rasulullah (sallallahu alayhi wasallam) himself commanding firm adherence to the Sunnah of the Khulafa-e-Rashideen – since it is no different to his own Sunnah – states explicitly:

“Indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah and the Sunnah of the Khulafa Rashideen (i.e. Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, and Hadhrat Ali radhiyallahu anhum) after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is a Bid’ah and every Bid’ah is deviation.” (Saheeh – Narrated by Tirmidhi, Abu Dawud, and many others) 

The displacement of practices whose Ijma’ was so emphatic that the likes of Ishaq ibn Rahway or Imam Ahmad ibn Hanbal or Imam Malik could simply cite the “Sunnah of the Muslimeen” as their primary Daleel, is more than sufficient evidence to expose the satanism inherent in Salafism and modernism.

THE SALAFI DEAD HORSE

Since a sufficient number of eye-witness accounts have been quoted now from undisputed Authorities of the Salaf-us-Saaliheen, testifying to the fact that the Taraweeh Prayers of the Salaf-us-Saaliheen of Makkah, Madinah, Iraq, – the spiritual and academic headquarters of the whole Ummah – consisted of the minimum base of 20 Raka’ts, there is no need to produce the innumerable quotes that can be cited from the Fuqaha of the Madh-habs which simply re-iterate the same Ijma’ position of the Salaf-us-Saaliheen.

It will be an exercise in redundancy to beat this Salafi Dead Horse any further, whose horrendously bloated Kibr (satanic pride and arrogance) permits him (i.e. the Salafi Dead Horse) to hallucinate that his feeble understanding of a smattering of Hadiths pertaining to this particular issue, and in many other issues too, supersedes the understanding of the Salaf-us-Saaliheen and the Fuqaha.

The eye-witness testimonies and rulings of undisputed Authorities of the Salaf-us-Saliheen confirm without the shadow of the slightest doubt, that the minimum base of 20 raka’ts was the unanimous practice of the Salaf-us-Saliheen – a practice that was mass-transmitted from generation to generation before being recorded in detail in the authoritative books of Fiqh of all Four Madh-habs.

Continued here:

THE SALAFI SECT – THE WORST BID’ATEES

5 thoughts on “THE BID’AH OF 8 RAKA’TS OF “TARAWEEH”

  1. Ansari

    Narrated Abu Salama bin `Abdur Rahman:Narrated Abu Salama bin `Abdur Rahman:

    that he asked `Aisha “How was the prayer of Allah’s Messenger (ﷺ) in Ramadan?” She replied, “He did not pray more than eleven rak`at in Ramadan or in any other month. He used to pray four rak`at —- let alone their beauty and length—-and then he would pray four —-let alone their beauty and length —- and then he would pray three rak`at (witr).” She added, “I asked, ‘O Allah’s Messenger (ﷺ)! Do you sleep before praying the witr?’ He replied, ‘O `Aisha! My eyes sleep but my heart does not sleep.”

    حَدَّثَنَا إِسْمَاعِيلُ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّهُ سَأَلَ عَائِشَةَ ـ رضى الله عنها ـ كَيْفَ كَانَتْ صَلاَةُ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي رَمَضَانَ فَقَالَتْ مَا كَانَ يَزِيدُ فِي رَمَضَانَ، وَلاَ فِي غَيْرِهَا عَلَى إِحْدَى عَشْرَةَ رَكْعَةً، يُصَلِّي أَرْبَعًا فَلاَ تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي أَرْبَعًا فَلاَ تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي ثَلاَثًا‏.‏ فَقُلْتُ يَا رَسُولَ اللَّهِ، أَتَنَامُ قَبْلَ أَنْ تُوتِرَ قَالَ ‏ “‏ يَا عَائِشَةُ إِنَّ عَيْنَىَّ تَنَامَانِ وَلاَ يَنَامُ قَلْبِي ‏”‏‏.‏

    Reference : Sahih al-Bukhari 2013
    In-book reference : Book 31, Hadith 6

    Please provide me authentic Hadith saying our beloved prophet prayed 20rakah tarawee during month of Ramadan and not 8 rakat.

    According to the above mentioned Hadith our prophet only prayed 8 + 3 so how can anyone term praying 8 rakat tarawee is bidah.

    Meaning of bidah is innovation, but if some one is following what our prophet, so how can someone term it as bidah

    Jazakum allahu khairan

    Reply
  2. عبد

    A great fact that should also be noted by the reader is that the IMAMS OF HADITH HAVE PLACED THE HADITH FROM AISHA (RADHIYALLAAHU ‘ANHAA) UNDER THE SECTION OF TAHAJJUD PRAYERS, which indicates their belief that the hadith applies to tahajjud only.

    1) The Imam al-Muhaddithin al-Bukhari (rahmatullaahi ‘alayh) has placed the hadith from Aisha (radhiyallaahu ‘anhaa) under at least two sections of his Sahih, first under the section of ’21: The tahajjud Prayer at Night’ (see Sahih al-Bukhari, vol. 2, chapter 15, no. 248, English ed’n) and then under the section of ’32: The Book of taraweeh Prayers’ (see Sahih al-Bukhari, 3/230, pg. 128 English ed’n).

    This means that Imam Bukhari (rahmatullaahi ‘alayh) believed that the prayer mentioned by Aisha (radhiyallaahu ‘anhaa) was that of tahajjud only, and since the tahajjud prayer is performed also in Ramadan, then Imam Bukhari also quoted the same hadith under ‘The book of taraweeh prayers’, but ALLAAH knows best.

    2) Imam Muslim (rahmatullaahi ‘alayh) has also placed the hadith from Aisha (radhiyallaahu ‘anhaa) under the tahajjud prayer section (see Sahih Muslim 1/1607, pg. 356, English ed’n).

    3) Also Imam Malik (rahmatullaahi ‘alayh) has placed Aisha’s (radhiyallaahu ‘anhaa) hadith under the Book of tahajjud (see Al-Muwatta, Book 7, section 7.2, no. 9, pg. 5, English ed’n).

    4) The Imam Abu Dawood (rahmatullaahi ‘alayh) has also placed the same hadith under the chapter ‘On the number of rak’ahs of the prayer at night (tahajjud)’ (see Abu Dawood 1/1336, pg. 351, English version).

    6) Even Imam’s Tirmidhi and Nisai (rahmatullaahi ‘alayhim) placed Aisha’s (radhiyallaahu ‘anhaa) hadith under the tahajjud section (see Tirmidhi, vol. 1, pg. 58 and Nisai, vol. 1, pg. 154).

    Even one of the most prominent Imams of the ‘Salafiyya’, Ibn Qayyim al-Jawziyya placed the aforementioned hadith in the section of tahajjud prayers in his book Zaad al Ma’ad (vol. 1, pg. 86)

    Mufti Abdur Rahim said about Aisha’s hadith: “And if this tradition may have been quoted in some book under the devotions of Ramadan along with the taraweeh. Like the taraweeh, the tahajjud, too, is a prayer of Ramadan, and because of this affinity, it can be mentioned along with the taraweeh (as Imam Bukhari did). Hence, supposing it may have been mentioned in some book, it cannot be made thereby a categorical argument.

    ‘When uncertainty creeps in, the argument is falsified.’

    Moreover, Hafiz al-hadith Imam Qurtubi’s (d. 671/1273; rahmatullaahi ‘alayh) statement regarding this hadith (of Aisha (radhiyallaahu ‘anhaa)) should not be overlooked that,
    ‘many a man of knowledge considers the aforesaid hadith mudtarib (i.e. confounded).’”
    (vide: Imam Ayni in his Sharh Sahih al-Bukhari, vol. 2, pg. 187).
    —————————————————————–

    Hope the Hadeeth categorisation by these illustrious Fuqahaa & Muhadditheen (rahmatullaahi ‘alayhim) clarifies the matter..!

    Reply
    1. mohammed shafeeq

      ADMIN NOTE: Pages and pages of irrelevant comments deleted of an extremely distraught Salafi Bidatee who has just witnessed the deviancy of his sect thoroughly exposed, and hence has completely avoided the topic of this post i.e. the IJMA’ of the Salaf-us-Saaliheen on the Taraweeh issue as conclusively proven by authentic and direct eye-witness testimonies quoted from the Leading Imams of the Salaf-us-Saaliheen.

      The Bidatee’s time would be far better used in arranging for his Salafi bid’atee scholars to attempt to refute this Ijma’ of the Salaf-us-Saaliheen whom these “salafis” falsely claim to follow.

      This particular comment was regarding counting beads for Tasbeeh which has absolutely no relevance to the topic of this post i.e. the Ijma’ of the Salaf-us-Saaliheen. Perhaps, these Salafi Bidatees need counting beads to be able to count beyond the number 8 and accept the Ijma’ of the Salaf-us-Saaliheen on the Taraweeh, including the Sahabah (radhiyallahu anhu) who were the ONLY direct witnesses to Rasulullah’s (sallallahu alayhi wasallam) Sunnah Taraweeh practice, and who mass-transmitted and practically taught this blessed Sunnah Taraweeh practice – in perfect fashion – to the subsequent generations. No deviant Salafi bidatee was present when Rasulullah (sallallahu alayi wasallam) led the Sahabah (radhiyallahu anhum) in Taraweeh Salaat, and no deviant Salafi Bidatee was present during the blessed of era of the Salaf-us-Saaliheen who adopted perfectly the perfect Deen as handed to them by Rasulullah (sallallahu alayhi wasallam).

      Again, the deviant Salafi bidatee is clutching at straws in trying to soothe his own conscience and divert attention from the topic of this post – i.e. the Ijma’ of the Salaf-us-Saaliheen on Taraweeh – which reveals clearly who are the true followers of the Salaf-us-Saaliheen, and who are the false, lying claimants of being the followers of the Salaf-us-Saaliheen.

      Reply
    1. admin Post author

      How you understand this narration of 11 raka’ts, or how I understand this narration, or how some random person on the street understand this narration is not of importance.

      What is of imperative importance is how this narration was understood and implemented by the Salaf-us-Saaliheen – the Most Blessed and Superior of Generations as attested to by Rasulullah (sallallahu alayhi wasallam).

      The Salaf-us-Saaliheen were more aware than you and I regarding this narrations of 11 raka’ts having recorded it in their own Hadeeth compilations and having been taught the Deen directly by the Sahabah (radhiyallahu anhu) who were the ONLY witnesses to Rasulullah’s (sallallahu alayhi wasallam) blessed Sunnah practice, and who mass-transmitted this blessed Sunnah perfectly to the Tabi’een era. As proven in this article, ALL of them understood narration to apply exclusively to the Tahajjud Salaat which is prayed both inside and outside Ramadhan, hence it can be quoted in the chapter of the night prayer in Ramadhan too.

      None of the Salaf-us-Saaliheen applied this narration to the Taraweeh Salaat which is prayed only in Ramadhan, and which has many other differences with the Tahajjud Salaat.

      Please read the next part of the article for more evidences regarding how the Salaf-us-Saaliheen understood and implemented this Hadeeth:

      http://reliablefatwas.com/the-salafi-sect-the-worst-bidateees/

      Reply

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