Taraweeh and Tahajjud in Ramadhan?

[a.s.]

During the month of Ramadhan, can you pray Taraweeh and Tahhajjud both in the same night?
This coming Ramadhan, I plan on praying the 20 rakah taraweeh, going to sleep, and then waking up to pray the 8 rakah Tahajjud. Is this permissible?

Does Taraweeh completely replace Tahajjud during the month of Ramadhan?

[hiso]

They are different. Tahajjud doesnt become taraweeh in ramadhan. A nafl doesnt become sunnah muakkidah, becoz of ramzan. khair, you can pray both at their prescribed times.

[rqsnnt]

During the month of Ramadhan, can you pray Taraweeh and Tahhajjud both in the same night?
This coming Ramadhan, I plan on praying the 20 rakah taraweeh, going to sleep, and then waking up to pray the 8 rakah Tahajjud. Is this permissible?

Does Taraweeh completely replace Tahajjud during the month of Ramadhan?

Brother following hadiths may help u to understand about Taraweeh and Tahajjud during the month of Ramadhan


Bukhari: Volume 3, Book 32, Number 230:
Narrated Abu Salama bin 'Abdur Rahman:

that he asked 'Aisha "How was the prayer of Allah's Apostle in Ramadan?" She replied, "He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat ---- let alone their beauty and length----and then he would pray four ----let alone their beauty and length ----and then he would pray three Rakat (Witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the Witr?' He replied, 'O 'Aisha! My eyes sleep but my heart does not sleep."


Muslim: Book 4, Number 1607:

Abu Salama b. Abd al-Rahman asked 'A'isha about the (night) prayer of the Messenger of Allah (may peace be upon him) during the month of Ramadan. She said: The Messenger of Allah (may peace be upon him) did not observe either in Ramadan or in other months more than eleven rak'ahs (of the night prayer). He (in the first instance) observed four rak'ahs. Ask not about their excellence and their length (i.e. these were matchless in perfection and length). He again observed four rak'ahs, and ask not about their excellence and their length. He would then observe three rak'ahs (of the Witr prayer). 'A'isha again said: I said: Messenger of Allah, do you sleep before observing the Witr prayer? He said: O 'A'isha, my eyes sleep but my heart does not sleep.

[rqsnnt]

Assalamu alaykum

Then why is that in Ramadhan also there is separate adhaan for tahajjud at 3:00 AM in both haramain?

Also why did Imam Bukhari prayed separately tahajjud during ramadhan.

Brother ahamed_sharif


I was talking practice of our prophet

If practice of haramain is ur daleel then do ur mosque perform separate adhaan for tahajjud at 3:00 AM?
As i know Rafy ul Yadain, saying Ameen loudly, joining foot and shoulder, fold hand above navel also practiced in haramain, do u follow these?

[Aftab Siddiqui-India]

Misconception that Taraweeh and Tahajjud is same


Claims of Gair muqallideen
“If one prayed thirteen rak’ah, then there is no objection, according to the words of ibn ‘Abbas (ra): ‘The prayer of the prophet (saw) was thirteen rak’ah. That is, the night prayer.’” (Reported by Al-Bukhari in the Book of Tahajjud, in the Chapter: The Manner of the Prophet’s Prayer, Hadith (1138); and it was reported by Muslim in the Book of the Travelers’ Prayers, in the Chapter: The Supplication in the Night Prayer, Hadith 194 (764))

Here ‘Uthaimeen uses the hadith regarding the number of tahajjud rak’ah the prophet (saw) would pray to prove that taraweeh consists of eight rak’ah.

Another ghair muqallid Imam, Maulana Mahmood Ahmed Mirpuri, in “Fatawa Sirat-e-Mustaqeem”, p.180 writes:

“It is confirmed by authentic Ahadith that Tahajjud itself is Taraweeh. As in Tirmidhi, narrated by Abu Dhar, it says:

“One Ramadan we fasted with the Prophet (saw) and he did not pray with us at night. In the last 7 days, the Prophet (saw) prayed with us in one third of the night. On the 25th night we prayed with him for half of the night. We said it would be a pleasure if the Prophet (saw) prayed all night with us, but he replied, ‘If someone prays with the Imam and returns home, it is considered that he has prayed the whole night.’ Then on the 27th night, we joined family members in prayer and prayed till we were doubtful of missing Sahoor.”

This Hadith shows that the Prophet (saw) prayed with his companions, almost throughout the night. So, when did he pray Tahajjud prayer separately?”

Answer
Two points need to be addressed here. First one is whether taraweeh and tahajjud are the same prayer. The second is whether tahajjud was fardh on the Prophet Muhammad (saw) or not. Once both these points are addressed, the so called evidence used by the ghair muqallid Imams will not be able to prove the number of rak’ah of taraweeh.



Taraweeh and Tahajjud are not the same

Taraweeh and tahajjud are two different prayers. As seen earlier, the taraweeh salah is performed in the first part of the night while the tahajjud is performed in the last part of the night. Further, the tahajjud has to be performed after one has wakes up from sleep. Taraweeh is performed before one sleeps.

Mufti Muhammad Shariful Haq Amjadi, in “Nuzhatul Qari”, v.2 p.687-688, writes:

“Ghair Muqallideen claim that Prophet Muhammad (saw) only prayed tahajjud in Ramadan. For us, both tahajjud and taraweeh are Sunnah in Ramadan. The evidence for this is the saying of ‘Umar (ra): ‘the prayer which they do not perform, but sleep at its time is better than the one they are offering.’”

The hadith in which this saying of ‘Umar is found is in Sahih Bukhari in the Book of Taraweeh.

He further writes:

“To state one salah is better than the other, is evidence that these are two different salahs and not the same. Further evidence is that for tahajjud it is necessary for one to sleep after ‘isha and then wake up to perform it. Tabraani, in Kabir and Ausat, has narrated from Hajaj bin ‘Umro (ra) that he said ‘you think that if you pray all night till morning, you have offered tahajjud. This is incorrect. Tahajjud can only be offered after sleep.’ This is also apparent from the meaning of the word ‘tahajjud’.”

Allah (swt) says in the Quran in Surah al-Isra’ (17):

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

Wamina allayli fatahajjad bihi nafilatan laka AAasa an yabAAathaka rabbuka maqaman mahmoodan

And during the night, wake up for Salah of tahajjud, an additional prayer for you. It is very likely that your Lord will place you at Praised Station. [17:79]

Ibn Kathir, in his tafsir of the above verse, writes:

“(The Night prayer) Allah commanded His Messenger to pray the Night prayer after offering the prescribed prayers, and the term Tahajjud refers to prayer that is offered after sleeping. This was the view of ‘Alqamah, Al-Aswad, Ibrahim An-Nakha’i and others. It is also well-known from the Arabic language itself. A number of Ahadith report that the Messenger of Allah used to pray Tahajjud after he had slept. These include reports from Ibn ‘Abbas, ‘Ayesha and other Companions, may Allah be pleased with them.”

Mufti Muhammad Shariful Haq Amjadi, further writes on p.689:

“No one sleeps before taraweeh. Hence, it is extremely wrong to say that taraweeh is the same as tahajjud.”’



Was Tahajjud Fardh on the Messenger (saw)

To address the argument of Maulana Muhammad Ahmed Mirpuri, it is important to first assess whether tahajjud was fardh on the prophet Muhammad (saw) or not.

The ghair muqallid Imam Maulana Mirpuri writes in his “Fatawa Sirat-e-Mustaqeem”, p.180:

“Tahajjud was obligatory for the Prophet (saw) as mentioned in Surah al-Muzzammil:

قُمِ اللَّيْلَ إِلَّا قَلِيلًا

نِصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا

أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

Qumi allayla illa qaleelan Nisfahu awi onqus minhu qaleelan Aw zid AAalayhi warattili alqurana tarteelan

Stand (to prayer) by night, but not all night, Half of it, or a little less, Or a little more; and recite the Qur’an in slow, measured rhythmic tones. [73:2-4]

Tahajjud is also recommended for us all.”

A lengthy hadith reported in Sahih Muslim addresses this issue. It mentions Sa’d bin Hisham bin ‘Amir who asked ‘Ayesha (ra) about the tahajjud salah of the Prophet Muhammad (saw). Below is the reply by ‘Ayesha (ra):

She said: Did you not recite: “O thou wrapped up?” He said: Yes. She said: Allah, the Exalted and the Glorious, made the observance of the night prayer at the beginning of this Surah obligatory.

So the Apostle of Allah (saw) and his Companions around him observed this (night prayer) for one year. Allah held back the concluding portion of this Surah for twelve months in the Heaven till (at the end of this period) Allah revealed the concluding verses of this Surah which lightened (the burden of this prayer), and the night prayer became a supererogatory prayer after being an obligatory one.

This hadith clearly mentions that the tahajjud was not always fardh on the prophet Muhammad (saw) throughout his life. Tahajjud was only fardh on him for a specific period of time. After this the fardh was abrogated and it became Nafl.

Imam Nawawi in Sharh Sahih Muslim, v.3 p.2240 writes:

“This is correct that tahajjud was later made nafl on the prophet (saw) and the Ummah. There is some difference of opinion regarding the abrogation of fardh of tahajjud for the prophet Muhammad (saw). For us, the opinion is correct which is seen in the hadith that it was abrogated and was not fardh anymore.”

Allama Ghulam Rasul Sa’eedi, in Tibyan al Quran, v.12 p.337, quotes Imam Abu al-’Abbas Ahmed bin ‘Umar bin Ibrahim Maliki Qurtubi to have said:

“The clear text of what ‘Ayesha (ra) said is evidence that at first the tahajjud salah was fardh on the prophet Muhammad (saw) and other Muslims but later it was abrogated. In the initial verses of Surah Muzzammil, it is stated, ‘Stand (to prayer) by night, but not all night, Half of it, or a little less, Or a little more.’ Such wordings are not the sign of the obligation of something. This only signifies it being mustahab.”

Further evidence for abrogation is found in Surah Bani Israel (17) where the following verse is seen:

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

Wamina allayli fatahajjad bihi nafilatan laka AAasa an yabAAathaka rabbuka maqaman mahmoodan

And during the night, wake up for Salah of tahajjud, an additional prayer for you. It is very likely that your Lord will place you at Praised Station. [17:79]

Mufti Shafi’ Uthmani, in Ma’ariful Qur’an, v.5 p.535 states:

“However, difference did exist about its obligatory nature. Was it abrogated in the case of the Holy Prophet (saw)? Or, did it remain an obligation on him as a matter of special consideration – and in the verse, the expression ‘nafilatan laka’ means exactly that ‘the prayer of tahajjud is an additional obligation on you.’

But according to Tafsir al-Qurtubi, this is not correct for many reasons. Firstly, there is no justification for taking nafl as fardh. If it is supposed to be figurative speech, then, there will be no reality against it. Secondly, in authentic ahadith only five fixed prayers have been mentioned as obligatory. At the end of another hadith, it has been said that the fifty prayers made obligatory initially in the nocturnal journey of the Mi’raj were later reduced in number and set at five. Thus, the number was, though, reduced but the reward promised against these was that of no less than fifty. Then it was said ‘The world (given to My servants) will not be changed with Me’ [50:29]. It means: When the command was given for fifty, the reward shall be given for no less than fifty, though the number to be actually performed was reduced.”

Further, he explains:

“Had the word ‘nafilah’ been used here in the sense of an additional duty, then, rather than using the word ‘lak’ (for you) after it, the word used should have been ‘alaik’ (on you) since the latter signifies obligation while the word ‘lak’ is used only for approval and permission.”

Imam Raazi in Tafsir Kabeer, v.10 p.682 writes:

“Just like the fast of ‘Ashura was abrogated with the fasts of Ramadan, similarly, with the obligation of five prayers, the obligation of tahajjud was abrogated.”

Ibn Hajar al-Asqalani, in Fath al-Bari, v.3 p.24 writes:

“The obligation of tahajjud was abrogated by the obligation of five prayers.”



Coming to the original argument

The ghair muqallid imam, Maulana Mahmood Ahmed Mirpuri, after quoting a hadith from Tirmidhi asks the question:

“This Hadith shows that the Prophet (saw) prayed with his companions, almost throughout the night. So, when did he pray Tahajjud prayer separately?”

This has been quoted above along with the hadith.

It has been established that tahajjud was not fardh on the prophet Muhammad and hence even if one says that he missed it, it is not as if he was missing out a fardh salah.

Secondly, from the text of the hadith it is apparent that the companions joined their family members in prayers and prayed. It does not mention the inclusion of the prophet Muhammad (saw) in this all night long prayer.

The hadith is reproduced again:

“One Ramadan we fasted with the Prophet (saw) and he did not pray with us at night. In the last 7 days, the Prophet (saw) prayed with us in one third of the night. On the 25th night we prayed with him for half of the night. We said it would be a pleasure if the Prophet (saw) prayed all night with us, but he replied, ‘If someone prays with the Imam and returns home, it is considered that he has prayed the whole night.’ Then on the 27th night, we joined family members in prayer and prayed till we were doubtful of missing Sahoor.”

The narrator says the in the last 7 days of Ramadan, the prophet Muhammad (saw) prayed with them in one third of the night only. 27th night of Ramadan falls under the last 7 days. Hence the part where it says “prayed till we were doubtful of missing suhoor,” is the companions joining their family members in prayer, not the prophet Muhammad (saw).

It would not make sense for the prophet Muhammad (saw) to tell them on the 25th night “if someone prays with the Imam and returns home, it is considered that he has prayed the whole night,” and then on the 27th night he would do the opposite of what he said 2 nights ago.

Moreover, Maulana Mahmood Ahmed has made an assumption that the prophet Muhammad (saw) did not ever miss out tahajjud.

“Ma’ariful Hadith”, v.2 p.253 quotes a hadith from ‘Ayesha recorded in Sahih Muslim:

“It is related on the authority of ‘Ayesha (ra) that when due to illness or some other reason the Prophet (saw) missed the Tahajjud prayer, he offered 12 rak’ah during the day in the place of that.”



Hadith where ‘Umar (ra) ordered for 11 rak’ah Taraweeh

In “Fatawa Arkanul Islam”, v.2 p.511, the ghair muqallid Imam Muhammad bin Salih al-‘Uthaimeen writes:

“What is confirmed from ‘Umar (ra), is that he prayed eleven rak’ah, since he ordered Ubay bin Ka’b and Tamim Ad-Dari (raa) to stand for the people and pray eleven rak’ah. [Reported by Malik in the Book of Prayer, in the Chapter on the Night Prayer in Ramadan (280)].”

This hadith has been recorded by Imam Malik through Sa’ib bin Yazid (ra). This Sa’ib bin Yazid (ra) is the same person who has also reported the following hadith as recorded in Baihaqi, v.2 p.496:

“Sa’ib bin Yazid said that in the time of ‘Umar (ra), people would offer 20 rak’ah in the month of Ramadan. The person leading the prayer would recite Surahs which had about hundred verses. People at the time of ‘Uthman would lean on their sticks as they had to stand up for very long.”

Moreover, Hafidh Abdul Birr writes in al-Tamheed, v.8 p.114-115:

“Imam Malik has written this hadith from Muhammad ibn Yusuf who heard it from Sa’ib ibn Yazid. This hadith talks about taraweeh being 11 rak’ah. Other Muhadditheen have recorded ahadith with the same isnad, which mentions 21 rak’ah (20 for taraweeh and 1 for witr). Harith bin Abdul Rahman bin Abi al-Zabab has narrated from Sa’ib bin Yazid that in the times of ‘Umar (ra) we used to end taraweeh when it was almost dawn. In his Khilafah, taraweeh was 23 rak’ah (including 3 witr).”

This makes it clear that from the same isnad that Imam Malik has reported 11 rak’ah, 21 rak’ah is also reported by other Muhadditheen. Moreover, from the same Sa’ib bin Yazid, 23 rak’ah is also reported.

Imam Malik, after quoting the hadith of 11 rak’ah, quotes the following hadith in his Muwatta, v.1 p.98:

“Yazid bin Rooman said that during the Khilafah of ‘Umar ibn al Khattab, people would offer 23 rak’ah taraweeh in Ramadan (including 3 witr).”

Allama Ghulam Rasul Sa’eedi in Sharh Muslim v.2 p.498 writes:

“Imam Malik from Muhammad bin Yusuf from Sa’ib bin Yazid has narrated 11 rak’ah. However, Hafidh Abdul Razzak and others, from Muhammad bin Yusuf from Sa’ib bin Yazid have narrated 20 rak’ah and Ibn Nasr has also narrated 20 rak’ah from Sa’ib bin Yazid. This makes it clear that the narration recorded by Imam Malik is not correct.”

However, even if we accept that the hadith recorded by Imam Malik of 11 rak’ah is correct, the only explanation which can be given to reconcile all the ahadith from Sa’ib bin Yazid is that at first the Sahabah offered 11 rak’ah but then they offered 20 rak’ah.

Imam Baihaqi in “al-Sunan al Kubra”, v.2 p.496 writes:

“Reconciliation among these narrations can be brought in the way that the Sahabah offered 11 rak’ah but later offered 20 rak’ah taraweeh and 3 rak’ah witr.”

The evidence for this explanation is seen from the practice of ‘Uthman and ‘Ali (raa). Refer to the evidences given above to prove 20 rak’ah taraweeh.

Mullah Ali Qari in “Mirqat Sharh al-Mishkat”, v.3 p.123, after quoting this hadith writes:

“And this order for 11 rak’ah was in the beginning because Abdul Birr says the narration of 11 rak’ah was due to doubt and the sahih narration is that it was 20 rak’ah during the time of ‘Umar (ra).”

Thus, the narration of 11 rak’ah from Sa’ib bin Yazid cannot be taken as evidence because of the discrepancies in the number of rak’ah which comes through the same person. At best, it can be said that due to some doubt created in his mind he mentioned 11, otherwise he has also mentioned the numbers 21 and 23 (including 1 witr and 3 witr respectively).



Hadith of Jabir bin ‘Abdullah mentioning 8 Rak’ah

In Fath al-Bari, v.1 p.597, the hadith of Jabir bin ‘Abdullah (ra) is mentioned where he says the Prophet Muhammad (saw) prayed only 8 rak’ah taraweeh in Ramadan. The ghair muqallideen use this hadith as evidence to prove their stand.

Mufti Kifayatullah, in “Kifayatul Mufti”, v.3 p.399, while commenting on this hadith says:

“The hadith of Jabir (ra), which has been recorded by Tabraani, Marozi, Ibn Khuzaima and Ibn Hibban, has ‘Isa bin Jariya in the chain of narrators. This narrator has been declared Munkar of hadith by Imam Abu Dawood and Imam Nasa’i has declared him to be Matrook and Munkar of hadith.”

Mufti Abdul Raheem Lajpuri, in “Fatawa Rahimiyyah”, v.2 p.280, has given a detailed analysis of the chain of narrators of this hadith. He writes:

“The strange thing about it is that the chain of narrators has no credence whatsoever. One of the narrators of hadith is a person named ibn Humayd Himyari. This is what the critics of narrators have to say about him [Mizaanul I’tidaal, v.3 p.49-50]:

‘He is weak’ – Hafidh Dhahabi (rh)

‘He narrates many unacceptable (Munkar) narrations’ – Ya’qoob bin Shaybah (rh)

‘There are objections raised against him’ – Imam Bukhari (rh)

‘He lies’ – Abu Zur’ah (rh)

‘I can testify that he is a liar’ – Ishaaq Kowsaj (rh)

‘He narrated Ahadith about everything. I have never seen anyone as daring as he is against Allah (swt) because he takes Ahadith from others and completely distorts them’ – Saalih Jazrah (rh)

‘I swear by Allah that he is a liar’ – Ibn Kharaash (rh)

‘He is unreliable’ – Imam Nasa’i

The chain of narrators also contains a narrator called Ya’qoob bin ‘Abdullah Ash’ari Alqami, about whom the critics have the following to say:

‘He is not at all reliable’ – Imam Daar Qutni (rh) [Mizaanul I’tidaal, v.3 p.324]

About a third narrator, the critics have the following to say:

‘He is responsible for many unacceptable (Munkar) narrations’ – Ibn Ma’een (rh)

‘His narrations are unacceptable (Munkar) – Imam Nasa’i (rh)

‘His narrations are ignored (Matrook)’ – Imam Nisa’i (rh)

‘His narrations are unacceptable (Munkar)’ – Imam Abu Dawood (rh)

‘He is amongst the weak narrators’ [Mizaanul I’tidaal, v.2 p.311]”

[Aftab Siddiqui-India]

Brother ahamed_sharif


I was talking practice of our prophet

If practice of haramain is ur daleel then do ur mosque perform separate adhaan for tahajjud at 3:00 AM?
As i know Rafy ul Yadain, saying Ameen loudly, joining foot and shoulder, fold hand above navel also practiced in haramain, do u follow these?

Bro rqsnnt,

The practice of haramain is not our daleel,we can talk on proof, bro..And on 20 rakat taraweeh there is consensus of sahaba (razi) from the time of umar (razi) till now,prior to gair muqallid mufti muhammed husain batalwi in hijri 1284,you cannot present a single practice of a single sahabi (razi),muhadiseen,fuqah on claiming taraweeh being 8.

secondly,hanafi ties hand below navel,don`t do rafyul yadain,& also says ameen in slow voice when they are praying in haramain behind imaam,does Imaam says you are prayer is not valid like neo salaf rant always because imaam-e kaba knows this is furu masail & both are acceptable unlike taraweeh which has consensus of being 20 among sahaba & salaf.

[Aftab Siddiqui-India]

Bro rqssnt,(Here is evidence for taraweeh being 20,& claim of 8 has been answered already,read it before you post)

هناك محيط من ادلة تثبت شرعية 20 ركعة تحميل واحد. كما تمت مناقشته أو هبوطا ، والصحابة تستعمل لعرض التراويح بهذه الطريقة. لا شخص واحد من بين رفاقه صعدت من أي وقت مضى قدما إلى القول بأن عدد من الركعة لا 20 ولكن 8. على مر العصور الجميع وافقوا على عدد يجري العشرين ، والآن كل من الجهلة مطالبة المفاجئ أنه من 8 ركعة. وهم في طريقهم ضد أصحاب عمليا جميع والأجيال من بعدهم.




دليل لمدة 20 ركعة

وقد سجلت العديد من حديث عبد الله بن عباس رضي الله حيث تردد أنه قال :

"خلال شهر رمضان المبارك ، ورسول الله (صلي الله عليه وسلم) تنفيذ 20 ركعة واحدة وكذلك الوتر واحد دون أن الجماعة".

وقد تم تسجيل هذا الحديث بما يلي :

* ابن أبي شيبة (ره) في مصنفه

* الإمام البيهقي (ره) في سننه

* Tabraani (ره) في الكبير له

* قال ابن عدي (ره) في مسنده

* البغوي (ره) في مجمع أصحابه



الحرجة دراسة الحديث

شعب جاهل محاولة القول بأن هذا الحديث ولا سيما مرض وانتقاد شخص واحد في سلسلة من راوي يسمى "إبراهيم بن عثمان".

العلامة مولانا محمد علي ، في "شرح الإمام محمد الموطأ" V.1 p.303 يفسر :

"وقد أعلنت البيهقي مرضية ولكن ليس هذا الضمان. أيضا ، من ضعف إبراهيم بن عثمان ليس رأي بالإجماع. في Tahzeeb Tahzeeb القاعدة ، p.145 V.1 ، فمن قال عباس بور يروي يحيى بن يزيد بن هارون قال معين ان قال له لم يكن هناك شخص أكثر عادل (فقط) من عثمان بن إبراهيم في الوقت .

وعلاوة على ذلك على ، علي مولانا محمد يقارن له إبراهيم بن الحية ونقلت "لسان" الميزان ، p.53 V.1 :

"عثمان بن سعيد بن يحيى دارمي يتصل من معين ان ابراهيم بن الحية كان شيخ كبير الحجم الذي كان جديرا بالثقة".

وعلاوة على ذلك ، وقال انه كتب ما يلي :

"من هذا فإنه يعتبر أن يحيى بن إبراهيم بن عثمان معين يسمى مجرد شخص عظيم ودعا ابراهيم بن الحية باعتباره شيخ الذي كان جديرا بالثقة ويمكن الاعتماد عليها. بن عدي بن عثمان إبراهيم قد ذكر أكثر Afdhal (أكبر / أعلى) من الحية بن إبراهيم. وقد لوحظ ذلك في كامل Dh'aeefa فاي Rijal القاعدة ، V.1 p.241. "

مولانا محمد علي 'ثم يستنتج :

"لا يمكن اعتبار هذا الحديث مرضية بسبب إبراهيم بن عثمان. من ناحية أخرى ، هذه الرواية هي قوية وجديرة بالثقة كما يراها الأدلة أعلاه. "



إهمال هذا الحديث لا يؤثر على أي شيء

لمجرد حجة ، وحتى لو قبلنا هذا الحديث أن تكون مرضية ، وانها لن تؤثر على الموقف الذي يتكون من 20 التراويح الركعة.

مولانا العزيز عبد الرحمن ، في "فتاوى العزيز" V.1 p.262 ، على ما يلي :

"إن الحديث يجري مرضية لن يحدث فرقا لأن تحصل على وضع نص الحديث من أطهر من الصحابة (رع) التي توجد في وفرة. وبالتالي ، لا يمكن حتى لو كنا نترك هذا الحديث ، تصرفات وأقوال الصحابة (رع) هو دليل على تصرفات وأقوال النبي محمد (صلي الله عليه وسلم) ".

المفتي عبد الرحيم Lajpuri ، في "فتاوى Rahimiyyah" v.2 p.253 ، كتب ما يلي :

واضاف "انهم الملف إلى يدرك أن هناك حاجة إلى سلسلة قوية من الرواة إلا عندما يكون هناك وجود اختلاف في الرأي حول قضية (مثل في حالة قائلا" آمين "بصوت عال أو ناعم). لكن الفقهاء ، قبلت دائما المحدثين والأمة بأكملها طوال قرون ، ومارست rakaahs العشرين من مكة المكرمة وهذا الإجماع هو في حد ذاته دليلا قويا بما فيه الكفاية. "



المزيد من الأدلة

في "فتاوى Rahimiyyah" ، p.253 v.2 إلى 258 ، المفتي عبد الرحيم الأدلة كابينة Lajpuri الساحقة مما يجعل من الواضح أنه من دون شك واحد وعشرين ركعة الكعبة وافق عليها الجميع. هذا ويرد أدناه :

"هنا سوف نذكر بعض مقتطفات مما يجعل من الواضح أن التراويح عشرين Rakaahs قبلها الأمة على مر العصور :

1. الإمام الترمذي (ره) [وافته المنية 279 ه] تنص على أن عمر رضي الله ، علي (را) ، سفيان الثوري (ره) ، والإمام الشافعي (ره) قبول كل من الكعبة المشرفة باعتبارها Rakaahs العشرين. ونقل عن الإمام الشافعي رضي الله قوله انه رأى أهل مكة أداء Rakaahs العشرين. (الترمذي ، V.1 p.99)

2. تجميع الشهير أحاديث Kanzul Ummaal (v.2 p.284) بعد تقارير تفيد بأن عمر رضي الله أبي بن كعب تعليمات (را) لقيادة الشعب في 20 ركعة من صلاة التراويح هو ، أبي (را) ، ثم قاد رفاقه (رع) وTabi'een في 20 ركعة.

3. البيهقي (V.1 p.492 ؛ Nasbur Ra'yah ، V.1 p.294) تقارير السرد الذي Sa'ib بن يزيد (را) تنص على أن أدوا خلال فترات حمل ركعة والعشرين من عمر ( را) ، عثمان (را) وعلي (را).

4. رواية أخرى من يزيد بن Rooman (ره) في الموطأ للإمام مالك (p.40) تنص على أنه في أثناء خلافة عمر (را) ، أهل مكة تنفيذ 23 ركعة مع الوتر خاطئ.

5. ابو ستة Ma'rifatus نقلت ورواية أصيلة من الإمام البيهقي (V.1 p.477 ؛ له السنن الكبرى ، v.2 p.496) تفيد بأن علي رضي الله استدعى قرة في رمضان ، وتعيين شخص ما لقيادة الشعب في الركعة من صلاة التراويح والعشرين. علي رضي الله بقيادة واحدة ثم الوتر نفسه.

6. وقدامة بن المحدث (ره) في UIN يكتب له القاعدة (V.1 p.803) أن الصحابة (رع) اجمعت حوالي عشرين ركعة صلاة التراويح المسرحية.

7. البحث عن حجر الهيثمي ابن المحدث (ره) ويكشف أيضا أن الصحابة (رع) اجمعت حوالي عشرين ركعة صلاة التراويح المسرحية. (Tuhfatul Akhyaar ، p.197)

8.The حافظ الشهير عبد البر الحديث العلامة (ره) تقول إنها لحقيقة أن الرفيق وعشرين ركعة أداء صلاة التراويح خلال خلافة عمر (را). (Mirqaat ، v.2 p.174)

9. العلامة ابن تيمية (ره) أن يكتب أبي بن كعب رضي الله قاد رفاقه (رع) في صلاة التراويح عشرين ركعة خلال خلافة عمر (را). (فتاوى ابن تيمية ، V.1 p.148). ويكتب آخر (V.1 p.191) ذلك لأن أبي قاد رفاقه (رع) في 20 ركعة وركعة الوتر حمل ثلاثة خلال شهر رمضان المبارك ، معظم العلماء 'هذا الصدد أن تكون السنة ، لأن جميع من وMuhajireen أداء الأنصار واحد من دون أي اعتراض من أي منها.

10. Sharaani الإمام (ره) يكتب ، "عمر (را) ثم أعطى تعليمات لمدة 23 ركعة التي يتعين القيام بها ، وثلاث الوتر هو خطأ. ثم كان يمارس ذلك في كل المدن "(Kashful Ghumma ، V.1 p.167)

11. أهل الذكر الشهيرة النبطية ، أهل الحديث حسن صديق تعتقد ان نواب "' الصدد العلماء الإجماع باعتبارها واحدة من مكة المكرمة وعشرين ركعة التي تم تنفيذها خلال خلافة عمر (را). (Awnul باري ، v.4 p.307)

12. العلامة بحر العلوم ل (ره) أن يكتب عشرين ركعة مكة المكرمة أصبحت مسألة توافق الآراء. (رسائل آل أركان ، p.138)

13. العلامة بن العاص همام (ره) يقول في النهاية تم التوصل إلى توافق في الآراء على أن الكعبة هي تضم عشرين ركعة وهذا ما قد انتقلت من جيل الى جيل. (Fathul القدير ، V.1 p.407)

14. العلامة العيني (ره) يقول : "وخلال خلافة عمر (را) ، قام الصحابة (رع) عشرين ركعة مكة المكرمة ، وهذا خلال سنوات من خلافة عثمان رضي الله وعلي (را). (التعليق العيني للبخاري ، v.7 p.178)

15. عند الإمام أبو يوسف (ره) وطلب الإمام أبو حنيفة (ره) ما إذا كان عمر رضي الله برهان من أي حدود Rasulallah (صلي الله عليه وسلم) لتنفيذ 20 ركعة مكة المكرمة ، الإمام أبو حنيفة (الصحة الإنجابية وردت) ، "عمر (را) لم يكن احد الذين ارتكبوا أعمال بدعة "(Faydhul باري ، v.2 p.420 ؛ Maraaqil Falaah ، P.81 ؛ Bahrur الرائق ، v.2 P.66)

16. (موطأ الإمام محمد (p.11 - 12) على ما يلي : "نحن نذهب في هذه (عشرون ركعة تحميل)... لأن المسلمين (الصحابة) وبالإجماع حول هذا الموضوع ، ورأت ان يكون عملا جيدا. وأفيد أن Rasulallah (ص) قال : "أيا كان المسلمون (الصحابة) يعتبره عملا جيدا ، هو في الواقع عمل جيدة في عيني الله كذلك."

17. أو اكتب ما يلي في كتاب دقيقة المصطفى Mutaqaa Akhbaaril (P.78) ، "وخلال خلافة عمر (را) ، قام الصحابة (رع) وغيرها من 23 ركعة ، والتي شملت واحدة من الوتر".

18. يحيى بن سعيد الأنصاري (ره) الذي كان قاضي المدينة المنورة وتقول التعليمات أن عمر رضي الله شخص لقيادة الشعب في 20 ركعة تحميل واحد. السرد هو حقيقي وإن كان مرسلا. (ابن أبي السيبة ، p.406 ؛ Aathaarus السنن ، v.2 p.55)

19. عبد العزيز بن رافع (ره) يقول ان لأبي بن كعب رضي الله بالناس من المدينة المنورة في 20 ركعة وركعة الوتر الخطوط الثلاثة. هذه الرواية هي أيضا أصيلة وإن كان مرسلا. (ابن أبي السيبة ، p.406 ؛ Aathaarus السنن ، v.2 p.55)

20. أبو الخصيب (ره) يقول : "سويد بن Ghafala (را) تستخدم لتقودنا في رمضان مع فترات الراحة وعشرين ركعة خمسة" ، ورواية هي وثيقة أصلية. (البيهقي ، v.2 p.496 ؛ Aathaarus السنن ، v.2 p.55)

21. Shutayr بن Shakal (ره) الذي كان طالب عبد الله بن مسعود رضي الله تستخدم لقيادة الشعب في 20 ركعة ركعة واحدة وحمل الوتر الثلاث. هذه الرواية هي أيضا صحيحة. (البيهقي ، v.2 p.496 ؛ Qiyaamil الليل ، P.91 ؛ Mirqaat ، v.2 p.174)

22. وTabi'ee البارزة ومفتي مكة المكرمة عطاء بن أبي رباح (ره) يقول انه عثر على الصحابة (رع) وغيرها من أداء الركعة 23 (تحميل واحدة) مع الوتر. (ابن شيبة العاني ، V.1 p.406 ؛ Qiyaamul الليل ، P.91 ، فتح الباري ، v.4 p.219 ؛ Aathaarus السنن ، v.2 p.55)

23. نافع (ره) الذي كان طالب عبد الله بن عمر رضي الله يقول ان مليكة بن (ره) كان يقود لهم في صلاة التراويح عشرين ركعة واحدة خلال شهر رمضان. السرد هو أصيل. (سنن Aathaarus ، v.2 p.56)

24. الأعمش (ره) التقارير التي تفيد بأن عبد الله بن مسعود رضي الله تستخدم لأداء الركعة عشرين ركعة واحدة وحمل الوتر الثلاث. (Umdatul قاري ، v.11 p.127 ؛ Qiyaamul الليل ، P.91)

25. أبو البختري (ره) كما أخذت خمس فترات الراحة ، وأجرى ثلاث الوتر ركعة. (ابن أبي شيبة ، p.406)

26. أبو حسنه (ره) يقول : "علي رضي الله أوعز إلى شخص ما يؤدي بنا في الركعة حمل 20 مع خمس فترات الراحة. (سنن البيهقي الكبرى لل، v.2 p.496). هذه الرواية هي وثيقة أصلية. (انظر Jawaahirun نقي ، p.208 V.1 وقاري Umdatul ، v.11 p.127 حصول على تفاصيل حول أصالة)

27. محمد بن كعب Qurazi (را) ويقول أيضا أن الصحابة (رع) أداء صلاة التراويح عشرين ركعة في زمن عمر (را). (Qiyaamul الليل ، P.91)

28. تولى سعيد بن عبيد (ره) التقارير التي تفيد بأن علي بن ربيعة (ره) خمس فترات الراحة ، وأجرى ثلاث الوتر ركعة خلال شهر رمضان. هذه الرواية هي وثيقة أصلية. (سنن Aathaarus ، v.2 p.56)

29. العلامة السبكي الشافعي (ره) يكتب ، "ونحن نعتقد أن التراويح 21 ركعة ، كما ثبت من الروايات صحيحة." (Sharhul المنهاج)

30. عبد القادر جيلاني (ره) يقول : "وتتألف من عشرين ركعة مع كل ركعة اثنين تنتهي مع الجلوس والسلام... ينبغي للإنسان أن يجعل نية أداء صلاة التراويح ركعة واحدة قبل كل سباق." Ghunyatut Talibeen ، v.2 p.10 - 11)

31. الإمام الغزالي (ره) يكتب : "إن الكعبة هي يتألف من 20 ركعة ، وسنة مؤكدة. طريقة الأداء هو معروف جيدا. "(Ihyaa'ul العلوم ، V.1 p.208). كما كتب ، "عشرون ركعة هو رأي من الآراء' العلماء بسبب رواية يزيد بن Rooman (ره) في الموطأ للإمام مالك ، وذكر أنه خلال خلافة عمر (را) ، يقوم الناس 23 ركعة من مكة المكرمة مع الوتر خاطئ. (Ihyaa'ul العلوم ، v.2 P.66)

32. أحمد الرومي (ره) يقول : "كان هناك عدد كبير من الصحابة (رع) في الوقت الحالي (عند عمر رضي الله أبي تعليمات (را) ليقودهم في 20 ركعة صلاة التراويح). وAmongs منهم عثمان (را) ، وعلي رضي الله عبد الله بن مسعود رضي الله ، وعباس رضي الله وابنه طلحة (را) ، الزبير (را) ، معاذ (را) و Muhajireen أخرى كثيرة والأنصار. واعترض أي منهم على عمر رضي الله ، بل دعمته مع الصمود ويمارس وفقا لذلك. في الواقع ، علي جعل الدعاء لعمر قائلا : "والله ينير قبره كما انه مضيئة المساجد لدينا". Rasulallah (ص) وقال ايضا : "اعتصموا الممارسات بلدي وممارسات Khalifahs الراشدين بعد لي "، والكعبة هي الركعة تضم 20". (Majaalisul المكتب ، p.187)

33. شاه ولي الله المحدث Dehlawi (ره) يكتب أيضا أن واحدا من الكعبة أثناء أوقات الصحابة رضي) ، وتتألف من 20 tabi'een ركعة. (Hujjatullahi Baaligha ، v.2 p.67)

34. شاه عبد العزيز المحدث Dehlawi (ره) يذكر أيضا أن توافق تم التوصل اليه بين الصحابة رضي الله إلى مكة المكرمة وأداء 20 ركعة ركعة الوتر الثلاث. (سئلت فتاوى عزيزي ، V.1 p.162)

35. مولانا الدين خان Qutbud المحدث Dehlawi (ره) يذكر أيضا أن توافق تم التوصل اليه بين الصحابة (رع) لتنفيذ عشرين ركعة تحميل. (Mazaahirul المجتمعين ، V.1 p.433)

36. العلامة شبير أحمد العثماني الخط (ره) أن يكتب منذ أيا من الصحابة (رع) تختلف من أي وقت مضى عن 20 ركعة ، وجميع العلماء مجمعون حول هذا الموضوع. (Fathul ملحم ، v.2 p.320)

العلامة النووي (ره) كتب في تعليقه على المسلمين أن الكعبة عشرين ركعة هو السمة المميزة للإسلام تماما مثل salahs عيد (V.1 p.259). لذلك ، من Ta'leeqaat Hidayah (V.1 p.131) تنص على أن أي شخص يؤدون سوى ثمانية ركعة من صلاة التراويح وسوف تكون مذنبة بارتكاب يتخلى عن السنة ".



استنتاج

الأمر الواضح تماما أن عدد ركعة من صلاة التراويح في عهد الصحابة (را) 20. وقد أنشئ هذا من خلال العديد من الروايات. وإن كانت قد قدمت الأئمة الأربعة (أبو حنيفة ، الشافعي ، مالك ، حنبل) لا أوافق في العدد الإجمالي للركعة من مكة المكرمة ، فإن أيا منها هذا الرقم أقل من 20. غير معتمد حاليا التراويح 8 ركعة من قبل أي واحد منهم. و'الإجماع من الصحابة (رع) يحمل لتكون الكلمة الأخيرة في هذا الموضوع عن النبي محمد (صلي الله عليه وسلم) : قال إن من بعده وينبغي أن نتمسك ممارسات رفيق الراشدين.

[ahamed_sharif]

Assalamu alaykum

I was talking practice of our prophet

We are also discussing of practice of our prophet received through sahabah, tabaiee, tab-tabieen and salafussaliheen.

Do you mean to say for 1400 years the practice in haramain was against practice of Prophet SAS.

What about the practice of Imam Bukhari, was it against the practice of Prophet.

Regarding Imam of haramain doing rafa yadain, aameen bil jahar and other masail. We have the answer to that but our brother rqsnnt is not matured enough to understand that. It is like explaing differential equations to a nursery child.

Regarding other references, read the posts of aftab siddiqi and others.

[SUPERiMAN]

Brother following hadiths may help u to understand about Taraweeh and Tahajjud during the month of Ramadhan


Bukhari: Volume 3, Book 32, Number 230:
Narrated Abu Salama bin 'Abdur Rahman:

that he asked 'Aisha "How was the prayer of Allah's Apostle in Ramadan?" She replied, "He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat ---- let alone their beauty and length----and then he would pray four ----let alone their beauty and length ----and then he would pray three Rakat (Witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the Witr?' He replied, 'O 'Aisha! My eyes sleep but my heart does not sleep."


Muslim: Book 4, Number 1607:

Abu Salama b. Abd al-Rahman asked 'A'isha about the (night) prayer of the Messenger of Allah (may peace be upon him) during the month of Ramadan. She said: The Messenger of Allah (may peace be upon him) did not observe either in Ramadan or in other months more than eleven rak'ahs (of the night prayer). He (in the first instance) observed four rak'ahs. Ask not about their excellence and their length (i.e. these were matchless in perfection and length). He again observed four rak'ahs, and ask not about their excellence and their length. He would then observe three rak'ahs (of the Witr prayer). 'A'isha again said: I said: Messenger of Allah, do you sleep before observing the Witr prayer? He said: O 'A'isha, my eyes sleep but my heart does not sleep.

My dear rqsnnt from this Ramadan don't come to your masjid and pray 8 Rakats Taraweeh [Tahajjud as per Salafis] with Jamat.

I ask you Salafis where did Rasulullah pray his Tahajjud. At his home. That's why Sayyida Aisha is reporting that it is eleven Rakats.

Please read Hadith keeping all things into perspective.

Rasulullah had 9 wives. And each wife had a turn when he would spend the night with them. So Umm al Mumineen Sayyida Aisha turn would come after 8 days.

So she could only get three nights of Ramadan with Rasulullah .

What was the practise of the night prayer at his other wife's house. Please care to enlighten us

[SUPERiMAN]

rqsnnt

You are giving us the impression that Rasulullah spent the whole year with Sayidda Aisha . Which is not correct. Her turn would come after 8 days. Later on 7 days when one of the wifes of Rasulullah gave up her turn in Sayyida Aisha's favor.