"EMBARRASSED IN FRONT OF ALLAH"

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

People usually feel embarrassed when they do something wrong in front of a crowd.

The embarrassment increases as the size of the crowd increase. For example, a person will feel more embarrassed if his/her faults are revealed in front of a thousand people than in front of only 10 people. Imagine how you would feel if your faults were broadcasted through the media to all the people in your country.

We are very particular in protecting our honour and dignity in this world,


however, while disobeying Allah, are we mindful of the Day of Judgement when we will be standing in front of Allah in the presence of the whole humanity?

Besides the ordinary people, all the prophets will be present along with all the sahabah, martyrs and pious individuals. How embarrassing it will be if they see us standing in front of Allah as sinners! Besides the whole humanity, how bad it is if we are to stand in front of Allah alone as a disobedient servant? Therefore, to avoid those major humiliations, we should avoid committing sins in this world.

Ramadan Dua: Day 12

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, beautify me with covering and chastity, cover me with the clothes of contentment and chastity, let me adhere to justice and fairness, and keep me safe from all that I fear, by Your protection, O the protector of the frightened.

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Ramadan Dua: Day 11

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, make me love goodness, and dislike corruption and disobedience, bar me from anger and the fire, by Your help, O the helper of those who seek help.

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Ramadan Dua: Day 10

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh
 

Ya Allah, On this day, make me, among those who rely on You, from those who You consider successful, and place me among those who are near to you, by Your favor, O goal of the seekers.


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Taraweeh – 20 Rakah or 8 Rakah?

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

With the commencement of Ramadan, the time to argue over matters established by the pious predecessors has arrived once again. The topic of argument is whether taraweeh consists of 20 or 8 rak’ah. Scholars have written myriad of books on this topic with overwhelming evidence, yet our ghair muqallideen brothers and sisters try to insist that it is 8 rak’ah.


It is important to first understand what taraweeh is. This is the prayer which comprises of 20 rak’ah and is offered in sets of 2 rak’ah in Ramadan, after ‘isha salah and before witr. This salah is offered in congregation.
Maulana Jameel Ahmed Sakrodhwi, in “Ashraful Hidayah sharh Al-Hidayah” v.2 p.202, explains:

“Taraweeh is Sunnah Mu’akkadah for both men and women and this is the correct opinion. Imam Abu Hanifa رحمۃ اللہ علیہ is also of the opinion that taraweeh is Sunnah Mu’akkadah.”

Evidence for 20 Rak’ah

Many have recorded a hadith by ‘Abdullah ibn ‘Abbas رضی اللہ عنہ where he is reported to have said:

“During Ramadan, the Messenger ﷺ performed 20 rak’ah salah as well as the witr salah without the congregation.”

This hadith has been recorded by the following:

• Ibn Abi Shaybah (rh) in his Musannaf
• Imam Bayhaqi (rh) in his Sunan
• Tabraani (rh) in his Kabeer
• Ibn Adi (rh) in his Musnad
• Baghawi (rh) in his Majma Sahabah

Critical Study of the Hadith

The ghair muqallideen try to argue that this particular hadith is not sound. They criticize one person in the chain of narrator called “Ibrahim bin 'Uthman”.

Maulana Allama Muhammad ‘Ali, in “Sharh Muwatta Imam Muhammad” v.1 p.303 explains:

“Bayhaqi has declared this da’eef but not mawdu. Also, weakness of Ibrahim bin Uthman is not a unanimous opinion. In Tahzeeb al-Tahzeeb, v.1 p.145, it is stated ‘Abbas Duri narrates Yahya ibn Mu’een said that Yazid ibn Haroon told him there was not a person more ‘Adil (Just) than Ibrahim bin Uthman in the time.”

Further on, Maulana Muhammad ‘Ali compares him to Ibrahim ibn Hayya and quotes “Lisan al-Mizan”, v.1 p.53:

“Uthman ibn Sa’eed Darmi relates from Yahya ibn Mu’een that Ibrahim ibn Hayya was a sheikh of great magnitude who was trustworthy.”

Moreover, he writes:

“From this it is seen that Yahya ibn Mu’een called Ibrahim ibn Uthman a great just person and has called Ibrahim bin Hayya as a sheikh who was trustworthy and reliable. Ibn ‘Adi has stated Ibrahim bin Uthman is more Afdhal (greater/superior) than Ibrahim bin Hayya. This has been noted in Kamil fi Dh’aeefa al-Rijal, v.1 p.241.”

Maulana Muhammad ‘Ali then concludes:

“This hadith cannot be declared da’eef because of Ibrahim bin Uthman. On the other hand, this narration is strong and trustworthy as seen by evidence above.”

Omitting this Hadith does not affect anything

For argument’s sake, even if we accept this hadith to be not reliable at all, it will not affect the position that taraweeh consists of 20 rak’ah.

Maulana Aziz al-Rahman, in “Aziz al-Fatawa” v.1 p.262, states:

“The hadith being weak will not make a difference because the text of the hadith gets established by the athar of Sahabah (raa) which is present in abundance. Hence, even if we leave out this hadith, the actions and sayings of the Sahabah (raa) can be the evidence of the actions and sayings of the Prophet Muhammad (saw).”

Mufti Abdul Raheem Lajpuri, in “Fatawa Rahimiyyah” v.2 p.253, writes:

“They fail to realize that there is need for a strong chain of narrators only when there exists a difference of opinion on an issue (such as in the case of saying ‘Ameen’ loudly or softly). However the Fuqaha, Muhadditheen and the entire Ummah throughout the centuries have always accepted and practiced the twenty rakaahs of Taraweeh and this unanimity is in itself a strong enough proof.”

More Evidence

In “Fatawa Rahimiyyah”, v.2 p.253 to 258, Mufti Abdul Raheem Lajpuri gives overwhelming evidence making it clear without a doubt that twenty rak’ah taraweeh salah was accepted by everyone. This is reproduced below:

“Here we will cite a few excerpts making it clear that twenty Rakaahs Taraweeh salah has been accepted by the Ummah throughout the ages:

1. Imam Tirmidhi رحمۃ اللہ علیہ [passed away 279 AH] states that ‘Umar رضی اللہ عنہ, ‘Ali رضی اللہ عنہ, Sufyan Thawri رحمۃ اللہ علیہ and Imam Shafi’i رحمۃ اللہ علیہ all accept the taraweeh salah as being twenty Rakaahs. He quoted Imam Shafi’i رحمۃ اللہ علیہ as saying that he saw the people of Makkah performing twenty Rakaahs. (Tirmidhi, v.1 p.99)

2. The famous compilation of Ahadith Kanzul Ummaal (v.2 p.284) reports that after ‘Umar رضی اللہ عنہ instructed Ubay bin Ka’b رضی اللہ عنہ to lead the people in twenty rak’ah of taraweeh salah, Ubay رضی اللہ عنہ then led the Sahabah رضی اللہ عنھم and Tabi’een in twenty rak’ah.

3. Bayhaqi (v.1 p.492; Nasbur Ra’yah, v.1 p.294) reports a narration in which Sa’ib bin Yazid رضی اللہ عنہ states that they performed twenty rak’ah taraweeh during the periods of ‘Umar رضی اللہ عنہ, ‘Uthman رضی اللہ عنہ and ‘Ali رضی اللہ عنہ. 

4. The other narration of Yazid bin Rooman رحمۃ اللہ علیہ in the Muwatta of Imam Malik رحمۃ اللہ علیہ (p.40) states that during the Khilafah of ‘Umar رضی اللہ عنہ, people performed 23 rak’ah of taraweeh together with the Witr salah.

5. Ma’rifatus Sitta quotes an authentic narration from Imam Bayhaqi (v.1 p.477; his Sunan Kubra, v.2 p.496) stating that ‘Ali رضی اللہ عنہ summoned the Qurra in Ramadan and appointed someone to lead the people in the twenty rak’ah of taraweeh salah. ‘Ali رضی اللہ عنہ then himself led the witr salah.

6. The Muhaddith ibn Qudaamah رحمۃ اللہ علیہ writes in his al-Mughni (v.1 p.803) that the Sahabah رضی اللہ عنھم were unanimous about performing twenty rak’ah taraweeh.

7. The research of the Muhaddith Ibn Hajar Haythami رحمۃ اللہ علیہ also reveals that the Sahabah رضی اللہ عنھم were unanimous about performing twenty rak’ah taraweeh. (Tuhfatul Akhyaar, p.197)

8.The famous Hafidh of Hadith Allama Abdul Birr رحمۃ اللہ علیہ says that it is a fact that the Sahabah performed twenty rak’ah taraweeh during Khilafah of ‘Umar رضی اللہ عنہ. (Mirqaat, v.2 p.174)

9. Allama ibn Taymiyyah رحمۃ اللہ علیہ writes that Ubay bin Ka’b رضی اللہ عنہ led the Sahabah رضی اللہ عنھم in twenty rak’ah taraweeh during the Khilafah of ‘Umar رضی اللہ عنہ. (Fatawa Ibn Taymiyyah, v.1 p.148). He further writes (v.1 p.191) that because Ubay رضی اللہ عنہ led the Sahabah رضی اللہ عنھم in twenty rak’ah taraweeh and three rak’ah witr during Ramadan, most ‘Ulema regard this to be a Sunnah because all of the Muhajireen and Ansaar performed the salah without an objection from any of them.

10. Imam Sharaani رحمۃ اللہ علیہ writes, “’Umar رضی اللہ عنہ then gave the instruction for 23 rak’ah to be performed, three being the witr salah. This was then practiced in all the cities.” (Kashful Ghumma, v.1 p.167)

11. The famous scholar of Ahl al-Hadith Nawab Siddique Hasan believes that “’Ulema regard as ijma the twenty rak’ah taraweeh salah that was performed during the Khilafah of ‘Umar رضی اللہ عنہ. (Awnul Bari, v.4 p.307)

12. Allama Bahrul Uloom رحمۃ اللہ علیہ writes that twenty rak’ah taraweeh became a matter of consensus. (Rasaa’il al-Arkaan, p.138)

13. Allama Ibn al-Humam رحمۃ اللہ علیہ says that consensus was eventually reached that the taraweeh salah comprises of twenty rak’ah and this is what has been passed on from generation to generation. (Fathul Qadeer, v.1 p.407)

14. Allama Ayni رحمۃ اللہ علیہ says, “During the Khilafah of ‘Umar رضی اللہ عنہ, the Sahabah رضی اللہ عنھم performed twenty rak’ah taraweeh and this continued during the Khilafah of ‘Uthman رضی اللہ عنہ and ‘Ali رضی اللہ عنہ. (Ayni’s commentary of Bukhari, v.7 p.178)

15. When Imam Abu Yusuf رحمۃ اللہ علیہ asked Imam Abu Hanifa رحمۃ اللہ علیہ whether ‘Umar رضی اللہ عنہ had any proof from Rasulallah ﷺ to perform twenty rak’ah taraweeh, Imam Abu Hanifa رحمۃ اللہ علیہ replied, “’Umar رضی اللہ عنہ was never one who perpetrated acts of bid’ah.” (Faydhul Bari, v.2 p.420; Maraaqil Falaah, p.81; Bahrur Raa’iq, v.2 p.66)

16. The Muwatta of Imam Muhammad رحمۃ اللہ علیہ (p.11-12) reads, “We go by this (twenty rak’ah taraweeh)....because the Muslims (the Sahabah) were unanimous about it and saw it to be a good act. It has been reported that Rasulallah ﷺ said, “Whatever the Muslim (the Sahabah) regard as good act, is indeed a good act in the sight of Allah as well.”

17. The following appears in the book Al-Mutaqaa min Akhbaaril Mustafa (p.78), “During the Khilafah of ‘Umar رضی اللہ عنہ, the Sahabah رضی اللہ عنھم and others performed 23 rak’ah, which included the witr salah.”

18. Yahya bin Sa’eed Ansari رحمۃ اللہ علیہ who was the Qadhi of Madinah says that ‘Umar رضی اللہ عنہ instructed someone to lead the people in twenty rak’ah taraweeh salah. The narration is authentic albeit mursal. (Ibn Abi Saybah, p.406; Aathaarus Sunan, v.2 p.55)

19. Abdul Aziz bin Rafi’ رحمۃ اللہ علیہ says that’s Ubay bin Ka’b رضی اللہ عنہ led the people of Madinah in twenty rak’ah taraweeh and three rak’ah witr. This narration is also authentic albeit mursal. (Ibn Abi Saybah, p.406; Aathaarus Sunan, v.2 p.55)

20. Abul Khaseeb رحمۃ اللہ علیہ says, “Suwayd bin Ghafala رضی اللہ عنہ used to lead us in Ramadan with five resting periods and twenty rak’ah.” The narration is authentic. (Bayhaqi, v.2 p.496; Aathaarus Sunan, v.2 p.55)

21. Shutayr bin Shakal رحمۃ اللہ علیہ who was the student of ‘Abdullah ibn Mas’ud رضی اللہ عنہ used to lead the people in twenty rak’ah taraweeh salah and three rak’ah witr. This narration is also authentic. (Bayhaqi, v.2 p.496; Qiyaamil Layl, p.91; Mirqaat, v.2 p.174)

22. The eminent Tabi’ee and Mufti of Makkah Ataa bin Abi Rabaah رحمۃ اللہ علیہ says that he found the Sahabah رضی اللہ عنھم and others performing 23 rak’ah (taraweeh salah) together with the witr. (Ibn Ani Shaybah, v.1 p.406; Qiyaamul Layl, p.91, Fath al-Bari, v.4 p.219; Aathaarus Sunan, v.2 p.55)

23. Naafi رحمۃ اللہ علیہ who was the student of ‘Abdullah bin ‘Umar رضی اللہ عنہ says that ibn Mulaykah رحمۃ اللہ علیہ used to lead them in twenty rak’ah taraweeh salah during Ramadan. The narration is authentic. (Aathaarus Sunan, v.2 p.56)

24. A’mash رحمۃ اللہ علیہ reports that ‘Abdullah ibn Mas’ud رضی اللہ عنہ used to perform twenty rak’ah taraweeh salah and three rak’ah witr. (Umdatul Qari, v.11 p.127; Qiyaamul Layl, p.91)

25. Abul Bakhtari رحمۃ اللہ علیہ also took five resting periods and performed three rak’ah witr. (Ibn Abi Shaybah, p.406)

26. Abul Hasana رحمۃ اللہ علیہ says, “’Ali رضی اللہ عنہ instructed someone to lead us in twenty rak’ah taraweeh with five resting periods. (Sunan Kubra of Bayhaqi, v.2 p.496). This narration is authentic. (See Jawaahirun Naqi, v.1 p.208 and Umdatul Qari, v.11 p.127 for details on authenticity)

27. Muhammad bin Ka’b Qurazi رضی اللہ عنہ also says that the Sahabah رضی اللہ عنھم performed twenty rak’ah taraweeh during the time of ‘Umar رضی اللہ عنہ. (Qiyaamul Layl, p.91)

28. Sa’eed bin Ubayd رحمۃ اللہ علیہ reports that ‘Ali bin Rabee’ah رحمۃ اللہ علیہ took five resting periods and performed three rak’ah witr during Ramadan. This narration is authentic. (Aathaarus Sunan, v.2 p.56)

29. Allama Subki Shafi’i رحمۃ اللہ علیہ writes, “We believe that the taraweeh salah is twenty rak’ah, as proven by authentic narrations.” (Sharhul Minhaaj)

30. Abdul Qadir Jaylani رحمۃ اللہ علیہ says, “It comprises of twenty rak’ah with every two rak’ah ending with sitting and salam...a person should make the intention of performing the taraweeh salah before every two rak’ah.” (Ghunyatut Talibeen, v.2 p.10-11)

31. Imam Ghazali رحمۃ اللہ علیہ writes, “The taraweeh salah comprises of twenty rak’ah and is Sunnah Mu’akkadah. The method of performing it is well known.” (Ihyaa’ul Uloom, v.1 p.208). He also writes, “Twenty rak’ah is the opinion of the consensus of ‘Ulema because of the narration of Yazid bin Rooman رحمۃ اللہ علیہ in the Muwatta of Imam Malik رحمۃ اللہ علیہ, stating that during the Khilafah of ‘Umar رضی اللہ عنہ, people performed 23 rak’ah of taraweeh together with witr salah. (Ihyaa’ul Uloom, v.2 p.66)

32. Ahmad Roomi رحمۃ اللہ علیہ says, “There were a great number of Sahabah رضی اللہ عنھم present at the time (when ‘Umar رضی اللہ عنہ instructed Ubay رضی اللہ عنہ to lead them in twenty rak’ah taraweeh). Amongs them were ‘Uthman, ‘Ali, Abdullah ibn Mas’ud, ‘Abbas and his son, Talha, Zubayr, Mu’aadh and many other Muhajireen and Ansar رضی اللہ عنھم. None of them objected to ‘Umar رضی اللہ عنہ, but rather supported him and practiced accordingly with steadfastness. In fact, ‘Ali made du’a for ‘Umar saying, “May Allah illuminate his grave just as he illuminated our Masaajid.” Rasulallah ﷺ also said, “Hold fast to my practices and the practices of the rightly guided Khalifahs after me.” The taraweeh salah comprises twenty rak’ah”. (Majaalisul Abrar, p.187)

33. Shah Waliullah Muhaddith Dehlawi رحمۃ اللہ علیہ also writes that the taraweeh salah during the times of the Sahabah رضی اللہ عنھم and tabi’een comprised of twenty rak’ah. (Hujjatullahi Baaligha, v.2 p.67)

34. Shah Abdul Aziz Muhaddith Dehlawi رحمۃ اللہ علیہ also mentions that consensus was reached amongst the Sahabah رضی اللہ عنھم to perform twenty rak’ah taraweeh and three rak’ah witr. (Majmoo’ah Fatawa Azizi, v.1 p.162)

35. Maulana Qutbud Deen Khan Muhaddith Dehlawi رحمۃ اللہ علیہ also mentions that consensus was reached amongst the Sahabah رضی اللہ عنھم to perform twenty rak’ah taraweeh. (Mazaahirul Haqq, v.1 p.433)

36. Allama Shabbir Ahmed Uthmani رحمۃ اللہ علیہ writes that since none of the Sahabah رضی اللہ عنھم ever differed about the twenty rak’ah, all scholars are unanimous about it. (Fathul Mulhim, v.2 p.320)

Allama Nawawi رحمۃ اللہ علیہ writes in his commentary of Muslim that the twenty rak’ah taraweeh is a hallmark of Islam just like the Eid salahs (v.1 p.259). Therefore, the Ta’leeqaat of Hidayah (v.1 p.131) states that anyone performing only eight rak’ah of taraweeh will be guilty of forsaking the Sunnah.”

There is an ocean of evidence proving the legitimacy of 20 rak’ah taraweeh salah. As seen from the quotes above, the Sahabah used to offer taraweeh in this manner. Not a single person from among the Sahabah ever stepped forward to say that the number of rak’ah are not 20 but are 8. Throughout the ages everyone agreed to the number being twenty, and now the ghair muqallideen all of a sudden claim that it is 8 rak’ah. They are going against practically all the Sahabah رضی اللہ عنھم and the generations after them.


Response to Arguments by Ghair Muqalideen

The evidences and arguments presented by the ghair muqalideen will now be addressed. While they present a couple of ahadith to prove their stance, it will be seen that all such so-called evidences that they present are nothing but misinterpretations and misrepresentations. Below one by one all their claims will be addressed categorically.


The Hadith of ‘Ayesha (ra) stating 11 Rak’ah

A ghair muqallid Imam, Muhammad bin Salih al-‘Uthaimeen, in “Fatawa Arkanul Islam”, v.2 p.509, states:

“The Taraweeh prayer is a Sunnah which was prescribed by the Messenger of Allah ﷺ....As for the number of rak’ah, it is eleven according to what has been reported in the Two Sahihs on the authority of ‘Ayesha رضی اللہ عنھا. She was asked how the prayer of the Prophet ﷺ was in Ramadan, and she said: ‘He did not pray more than eleven rak’ah, neither in Ramadan, nor in any other month.’ (Reported by al-Bukhari in the Book of Tahajjud, in the Chapter: The Night Prayer of the Prophet (1147); and by Muslim in the Book of the Travelers’ Prayers, in the Chapter: The Night Prayers (125).”

While ‘Uthaimeen claims this hadith refers to Taraweeh, it is apparent from the text of the complete hadith, that ‘Ayesha رضی اللہ عنھا, is referring to Tahajjud salah. The complete hadith, as recorded in Sahih Bukhari, is reproduced below:

Narrated Abu Salma bin ‘Abdur Rahman:
I asked ‘Ayesha, “How is the prayer of Allah’s Apostle ﷺ during the month of Ramadan.” She said, “Allah’s Apostle ﷺ never exceeded eleven Rakat in Ramadan or in other months; he used to offer four Rakat – do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat.” Aisha further said, “I said, ‘O Allah’s Apostle ﷺ! Do you sleep before offering the Witr prayer?’ He replied, ‘O ‘Ayesha! My eyes sleep but my heart remains awake!’”

Explaining this hadith, Mufti Taqi Uthmani in “Inamul Bari”, v.4 p.283, writes:

“I say this hadith is not about taraweeh, rather it is about tahajjud. The evidence rests here that taraweeh is offered in the first part of the night and tahajjud is offered in the last part of the night. In this hadith it is seen, ‘Ayesha رضی اللہ عنھا asks the Prophet ﷺ, “Do you sleep before offering the Witr prayer?” This shows that ‘Ayesha رضی اللہ عنھا saw the Messenger ﷺ offer these in the last part of the night.

The Messenger’s ﷺ directives to offer taraweeh was for the first part of the night. The evidence is that all the Sahabah رضی اللہ عنھم would offer taraweeh in the first part of the night.

When the Messenger led the congregation for three days, this was also done in the first part of the night. Thus, it is proven that taraweeh was offered in the first part of the night and the discussion in the hadith is regarding the last part of the night. This means, what is being discussed in the hadith is regarding tahajjud and not taraweeh.”

In “Kowkabud Daraaree”, v.9 p.155-156, Shams ud-Deen Kirmani states that the question and the reply, both concern the tahajjud salah. Moreover, even if one says that this hadith seems to contradict the hadith where the prophet (saw) led the congregation of Sahabah with 20 rak’ah, Allama Kirmani states that there is no contradiction as this hadith of 20 rak’ah affirms the actions of the prophet (saw) and thus will be given preference over any narration that seems to negate it. He states that this is the principle which is adopted in the case of an apparent contradiction.

Both Shah Abdul Haqq Muhaddith Dehlawi (Ashi’atul Lam’aat, v.2 p.544) and Shah Abdul Aziz Muhaddith Dehlawi (Fatawa Azizi, v.1 p.125) have stated that the 11 rak’ah performed by the Messenger of Allah (saw) were the tahajjud salah.

Maulana Zafar Ahmad Uthamani, in “Imdad al-Ahkam”, v.1 p.639-640 analyses this hadith and states:

“Ghair muqallideen should take into consideration all the narrations of ‘Ayesha رضی اللہ عنھا regarding the Night Prayer which are present in Bukhari, Muslim and the four Sunan. If all the narrations would have been considered then they would never have dared to use this hadith as evidence because although this narration of ‘Ayesha رضی اللہ عنھا states that it is 11 rak’ah, others in Bukhari state it was 13, some others in Muslim state that after witr 2 rak’ah were prayed while seated making the total 15 rak’ah. Yet, other narrations state it was 17. Thus, Imam Qurtubi in Sharh Muslim states that many people of knowledge doubt the narrations of ‘Ayesha (ra) and some ‘ulema have said her hadith is ‘muztarib’. For reference see Fath al-Bari, v.3 p.17.

Whoever has studied ‘usool al-hadith would know that it is incorrect to use ‘muztarib’ hadith as evidence or proof unless the confusion and disturbance in the hadith is not removed….It should also be taken into consideration that ‘Ayesha رضی اللہ عنھا, in other narrations have stated that Prophet Muhammad (saw) would do a lot more ‘ibadah in Ramadan as compared to other days. Then why is it that both in Ramadan and otherwise he would offer only 11 rak’ah?”

Mufti Abdul Raheem Lajpuri, in “Fatawa Rahimiyyah” v.2 p.278-279 writes:

“The essence of it all is that the narration in question cannot be used to prove eight rak’ah taraweeh. On the contrary, the narration of ‘Abdullah ibn ‘Abbas رضی اللہ عنہ proves twenty rak’ah and it is this that the Ummah has been practicing. Consider the following statements:

1. Imam Malik رحمۃ اللہ علیہ said that when there are two conflicting narrations about what Rasulallah (saw) did and it is known that Abu Bakr رضی اللہ عنہ and ‘Umar رضی اللہ عنہ practiced on one of them and not the other, what they do will be sufficient to prove that this is the right way. (Ta’leequl Mumajjad, p.44)

2. Imam Abu Dawood Sajistaani رحمۃ اللہ علیہ said, “When there are two conflicting narrations about what Rasulallah ﷺ did, it must be seen what the Sahabah رضی اللہ عنھم did. (Abu Dawood, v.1 p.263)

3. Imam Abu Bakr Jassaas رحمۃ اللہ علیہ also said that when there are two conflicting narrations about what Rasulallah ﷺ did and it is known that our pious predecessors practiced on one of them, the one they practiced on will be best to practice on. (Ahkaamul Qur’an, v.1 p.17)

4. Imam Bayhaqi رحمۃ اللہ علیہ reports that ‘Uthman Daarmi رحمۃ اللہ علیہ said, “When ahadith of one subject conflict with each other and the most acceptable cannot be determined, it will be seen what the Khulafaa Raashideen did after Rasulallah ﷺ. In this manner, we will be able to choose a viewpoint. (Fathul Bari, v.2 p.269)

5. Khateeb Baghdadi رحمۃ اللہ علیہ reports that Imam Malik رحمۃ اللہ علیہ said, “if we were to practice the hadith stating that the followers should sit and perform salah when the Imam does, then the leaders Abu Bakr رضی اللہ عنہ, ‘Umar رضی اللہ عنہ and ‘Uthman رضی اللہ عنہ would have practiced accordingly.” (Tareekh Baghdadi, v.6 p.247)

6. Muhaqqiq ibn Humam رحمۃ اللہ علیہ wrote that the fact that ‘Ulema practice on a hadith lends to its authenticity. (Fathul Qadeer, v.3 p.349)

7. Shah Waliullah Muhaddith Dehlawi رحمۃ اللہ علیہ writes, “The consensus of the pious predecessors and what they had passed on from generation to generation is a great source of proof in Islamic Jurisprudence. (Izaalatul Khifaa, v.2 p.85)

8. Shah Abdul Aziz Muhaddith Dehlawi رحمۃ اللہ علیہ writes, “The understanding of the Sahabah رضی اللہ عنھم and the Tabi’een is a criterion for right and wrong. It is wajib to accept what they understood from the teachings of Rasulallah ﷺ as they kept the conditions and words of Rasulallah ﷺ in mind.” (Fatawa Azizi, v.1 p.157)”

Misconception that Taraweeh and Tahajjud is same

Muhammad bin Salih al-‘Uthaimeen in “Fatawa Arkanul Islam”, v.2 p.509 continues to state in his fatwa:

“If one prayed thirteen rak’ah, then there is no objection, according to the words of ibn ‘Abbas رضی اللہ عنہ: ‘The prayer of the prophet ﷺ 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 ﷺ 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 ﷺ and he did not pray with us at night. In the last 7 days, the Prophet ﷺ 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 ﷺ 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?”

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 ﷺ 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 ﷺ only prayed tahajjud in Ramadan. For us, both tahajjud and taraweeh are Sunnah in Ramadan. The evidence for this is the saying of ‘Umar رضی اللہ عنہ: ‘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 ﷺ

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

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

“Tahajjud was obligatory for the Prophet ﷺ as mentioned in Surah al-Muzzammil:

قُمِ اللَّيْلَ إِلَّا قَلِيلًا
نِصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا
أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًاQumi 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 رضی اللہ عنھا about the tahajjud salah of the Prophet Muhammad ﷺ. Below is the reply by ‘Ayesha رضی اللہ عنھا:

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 ﷺ 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 رحمۃ اللہ علیہ in Sharh Sahih Muslim, v.3 p.2240 writes:

“This is correct that tahajjud was later made nafl on the prophet ﷺ and the Ummah. There is some difference of opinion regarding the abrogation of fardh of tahajjud for the prophet Muhammad ﷺ. 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 رضی اللہ عنھا said is evidence that at first the tahajjud salah was fardh on the prophet Muhammad ﷺ 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 رحمۃ اللہ علیہ, 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 رحمۃ اللہ علیہ 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 رحمۃ اللہ علیہ, 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 ﷺ prayed with his companions, almost throughout the night. So, when did he pray Tahajjud prayer separately?”

This part has been reiterated here and the entire quote is present above.

It has been established that tahajjud was not fardh on the prophet Muhammad ﷺ 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 ﷺ in this all night long prayer.
The hadith is reproduced again:

“One Ramadan we fasted with the Prophet ﷺ and he did not pray with us at night. In the last 7 days, the Prophet ﷺ 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 ﷺ 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.”

Even if we take the hadith as it is, Maulana Mahmood Ahmed has made an assumption that the prophet Muhammad ﷺ did not ever miss out tahajjud.

“Ma’ariful Hadith”, v.2 p.253 quotes a hadith from ‘Ayesha رضی اللہ عنھا 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.”

Secondly, the hadith shows doubt of missing Sahoor. This is not a definite statement that they did miss Sahoor. Hence it is ridiculous to assume that just because they doubted missing Sahoor, they really did miss Sahoor. This was just a doubt and there is still the possibility that the Prophet ﷺ left the companions and offered Tahajjud.

In another, tradition we also see the following words are used, "ثُمَّ دَخَلَ رَحْلَهُ فَصَلَّى صَلَاةً لَا يُصَلِّيهَا عِنْدَنَا", which means, "he entered his house and offered a salah which he did not offer with us." This hadith is reported in Sahih Muslim as well as Musnad Imam Ahmad. The one is Sahih Muslim, found in Kitab al-Saum, Baab al-Nahi 'an al-Wisal fi al-Saum, is reproduced below:

Anas رضی اللہ عنہ reported The Messenger of Allah ﷺ was observing prayer during Ramadan. I came and stood by his side. Then another man came and he stood likewise till we became a group. When the Apostle of Allah ﷺ perceived that we were behind him, he lightened the prayer. He then went to his abode and observed such a prayer he never observed with us. When it was morning we said to him: Did you perceive us during the night? Upon this he said: Yes, it was this that induced me to do that which I did. He (the narrator) said: The Messenger of Allah ﷺ began to observe Saum Wisal at the end of the month, and some persons among his Companions began to observe this uninterrupted fast, whereupon the Apostle of Allah ﷺ said: What about such persons who observe uninterrupted fasts? You are not like me. By Allah. if the month were lengthened for me, I would have observed Saum Wisal, so that those who act with an exaggeration would (have been obliged) to abandon their exaggeration.

This makes it clear that the salah which Rasulullah ﷺ offered without the companions was a different salah and it was Tahajjud. Such a differentiation was also made by 'Umar رضی اللہ عنہ as we have noted above.


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 رضی اللہ عنہ, is that he prayed eleven rak’ah, since he ordered Ubay bin Ka’b and Tamim Ad-Dari رضی اللہ عنھما 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 رضی اللہ عنہ. This Sa’ib bin Yazid رضی اللہ عنہ is the same person who has also reported the following hadith as recorded in Baihaqi, v.2 p.496:

“Sa’ib bin Yazid رضی اللہ عنہ said that in the time of ‘Umar رضی اللہ عنہ, 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 رضی اللہ عنہ 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 رحمۃ اللہ علیہ 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 رضی اللہ عنہ 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 رحمۃ اللہ علیہ, 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 رضی اللہ عنہ, 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 رضی اللہ عنھم 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 رضی اللہ عنھما. 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 رضی اللہ عنہ.”

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 رضی اللہ عنہ is mentioned where he says the Prophet Muhammad ﷺ 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 رضی اللہ عنہ, 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]:

1. ‘He is weak’ – Hafidh Dhahabi رحمۃ اللہ علیہ
2. ‘He narrates many unacceptable (Munkar) narrations’ – Ya’qoob bin Shaybah رحمۃ اللہ علیہ
3. ‘There are objections raised against him’ – Imam Bukhari رحمۃ اللہ علیہ
4. ‘He lies’ – Abu Zur’ah رحمۃ اللہ علیہ
5. ‘I can testify that he is a liar’ – Ishaaq Kowsaj رحمۃ اللہ علیہ

‘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)

1. ‘I swear by Allah that he is a liar’ – Ibn Kharaash رحمۃ اللہ علیہ
2. ‘He is unreliable’ – Imam Nasa’i رحمۃ اللہ علیہ

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 رحمۃ اللہ علیہ [Mizaanul I’tidaal, v.3 p.324]

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

1. ‘He is responsible for many unacceptable (Munkar) narrations’ – Ibn Ma’een رحمۃ اللہ علیہ
2. ‘His narrations are unacceptable (Munkar) – Imam Nasa’i رحمۃ اللہ علیہ
3. ‘His narrations are ignored (Matrook)’ – Imam Nisa’i رحمۃ اللہ علیہ
4. ‘His narrations are unacceptable (Munkar)’ – Imam Abu Dawood رحمۃ اللہ علیہ
5. ‘He is amongst the weak narrators’ [Mizaanul I’tidaal, v.2 p.311]”

Indeed it is quite strange that the ghair muqallideen would use such a hadith as evidence.


Conclusion

The matter is quite clear that the number of rak’ah of taraweeh during the time of the companions رضی اللہ عنھم was 20. This has been established through many narrations. While the four Imams (Abu Hanifa, Shafi’, Malik, Hanbal) disagree in the total number of raka’ah of taraweeh, none of them has given a figure below 20. Taraweeh being 8 rak’ah is not supported by any of them. The ‘ijma of the companions رضی اللہ عنھم holds to be the last word on this subject for the Prophet Muhammad ﷺ said that after him we should hold fast to the practices of the rightly guided khalifahs.

TARAWEEH PRAYER 8 OR 20 RAK'AHS?

  Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

(a) Aisha (Allah be pleased with her) reports that the Prophet (Peace be upon him) never prayed more than 8 rak'aats in taraweeh, so how come nobody disapproves of 20?(b) Is it true that Umar (Allah be pleased with him) introduced it?

(a) As regards the taraweeh prayer - people agree that the Sunnah of the Prophet (Peace be upon him) and the best way is 11 rak'aats. As regards any addition - then this is DISAPPROVED of and DECLARED AS A BID'AH (A bad innovation) by Shaykh al-Albani and by a few earlier scholars - that being reported from Imam Malik, Ibn ul-Arabee and as-San'aanee (see Salat-ut-taraweeh of Shaykh al-Albani). 

(b) It is not true that Umar (Allah be pleased with him) either prayed or ordered 20 rak'aats. Rather he ordered Ubayy ibn Ka'b to lead the people with 11 rak'aats (al-Muwatta 1/137, with a Sahih Isnad).

I do not wish to go into much detail on this issue, but Insha'Allah a separate publication is what is really required, to show which opinion is the most correct. But any way it should be said that the vast MAJORITY of the scholars of hadith, Fiqh, and even the four Mujtahid Imams are in agreement that 20 rak'ahs are the most appropriate, followed by 3 rak'ahs of witr, and this is also the opinion of the Imam of the "Salafiyya", Ahmad ibn Taymiyya!

First, it should be said that the hadith reported from Aisha (Allah be pleased with her) about 11 rak'ahs is not at all to do with tarawee, according to the majority of scholars, but in fact concerns the number of rak'ahs of TAHAJJUD prayer! The hadith in question is as follows:- 

Narrated Abu Salama ibn Abdur Rahman that he asked Aisha (Allah be pleased with her), "How was the prayer of Allah's Apostle (Peace be upon him) in Ramadan?" She replied, "He did not pray more than eleven raka'at in Ramadan or in any other month. He used to pray four raka'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'aat (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.'" (Bukhari, 3/230, English edn)

According to the author of "Fatawa Rahimiyyah", Mufti Abdur Rahim Lajpuri (vol. 1, pg. 275); in his defence of 20 rak'ahs of taraweeh:
 
"The commentator of al-Sahih al-Bukhari and the erudite traditionist, Shaykh Shamsud-Din al-Kermani (d. 786 AH; Rahimahullah) said: 'In the hadith (above), the tahajjud prayer is meant. Abu Salama's question and Hadrat Aisha's answer concerned the tahajjud.' He adds further: 'If the tahajjud prayer is not meant, then this tradition will be at variance with the tradition that states that the Holy Prophet (Peace be upon him) led twenty rak'ahs each for two nights, and in the case of such clash the tradition of twenty rak'ahs which is affirmative (muthbit) shall have precedence because according to the principles of hadith, the affirmative takes precedence over the negative (naaf)" (vide: Al-Kawakib ud-Durari Sharh Sahih al-Bukhari, vol. 9, pg 155-156). I say, does this not mean that people who perform 8 rak'ahs of taraweeh, should pray 20 rak'ahs instead? Since according to the principles of hhadith (as affirmed by al-Albani), "The affirmative takes precedence over the negative in certain cases." 

Conclusion

The matter is quite clear that the number of rak’ah of taraweeh during the time of the companions رضی اللہ عنھم was 20. This has been established through many narrations. While the four Imams (Abu Hanifa, Shafi’, Malik, Hanbal) disagree in the total number of raka’ah of taraweeh, none of them has given a figure below 20. Taraweeh being 8 rak’ah is not supported by any of them. The ‘ijma of the companions رضی اللہ عنھم holds to be the last word on this subject for the Prophet Muhammad ﷺ said that after him we should hold fast to the practices of the rightly guided khalifahs.

Ramadan Dua: Day 9

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, grant me a share from Your mercy which is wide, guide me towards Your shining proofs, lead me to Your all encompassing pleasure, by Your love, O the hope of the desirous.

For More : https://www.facebook.com/NawasIslam

Ramadan Dua: Day 8

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, let me have mercy on the orphans, and feed [the hungry], and spread peace, and keep company with the noble-minded, O the shelter of the hopeful.

For More :https://www.facebook.com/NawasIslam

The 1400 Year History of Taraweeh Salaah

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Amongst the special Ibaadah of the month of Ramadhaan are the fasts and the Taraweeh salaah. The information below will be dedicated to the history of the number of Rakaahs of Taraweeh that have always been performed in the two holy Harams.

The Taraweeh Salaah During the Time of Rasulullah (صلى الله عليه وسلم)

Saheeh Muslim reports a hadith from Hadhrat Aaisha (رضى الله عنها) that when (during Ramadhaan) Rasulullah (صلى الله عليه وسلم) once performed the Taraweeh salaah in the Masjidun Nabawi, the Sahabah رضى الله تعالى عنهم followed him in the salaah. When Rasulullah (صلى الله عليه وسلم) again performed the salaah the following night, an even larger congregation followed him. It was then either on the third or fourth night that Rasulullah (صلى الله عليه وسلم) did not come to the Masjid for the Taraweeh salaah. Explaining his reason the following morning, Rasulullah (صلى الله عليه وسلم) said to the Sahabah رضى الله تعالى عنهم, “I noticed your fervour and did not come to the Masjid to perform the Salaah fearing that this Taraweeh salaah should become compulsory for you.” 1
It is therefore evident that Rasulullah (صلى الله عليه وسلم) performed the Taraweeh salaah in congregation at least twice or thrice in his lifetime. Imaam Ibn Taymiyyah رحمة الله and Allaama Showkaani رحمة الله have both mentioned that a study of Ahadeeth regarding Taraweeh reveals that Rasulullah (صلى الله عليه وسلم) never specified the number of rakaahs for Taraweeh.

During the Period of Hadhrat Abu Bakr (رضى الله تعالى عنه)

During this period, the Sahabah رضى الله تعالى عنهم meticulously performed the Taraweeh salaah individually or in small congregations.

During the Period of Hadhrat Umar (رضى الله تعالى عنه)

During his Khilaafah, the second Khalifah Hadhrat Umar Faarooq (رضى الله تعالى عنه) combined all the small congregations into one because of the possibility of the Taraweeh salaah becoming Fardh no longer existed. With the approval of all the Sahabah رضى الله تعالى عنهم, twenty rakaahs Taraweeh salaah was performed every night of Ramadhaan after the Isha salaah, followed by three Rakaahs Witr salaah. 2

There are many people nowadays who perform the Taraweeh salaah with Jamaah throughout Ramadhaan because it was carried out during the time of hadrat Umar (رضى الله تعالى عنه) with the consent of all the Sahabah رضى الله تعالى عنهم. However, these people object to the number of Rakaahs. If they keep the following Hadith in mind, their objection will Inshaa Allah be removed.

Rasulullah (صلى الله عليه وسلم) said, “I advise you fear Allah, to listen and to obey (your leaders) even though your leader be an Abyssinian slave because those of you who live after me shall see great disputes. It is therefore compulsory for you to adhere to my practices and to the practice of the righteous and rightly guided successors (Khulafaa Raashideen). Hold fast to these practices and bite on them with your molars.” 3

In this Hadith Rasulullah (صلى الله عليه وسلم) has emphasised to his Ummah that it is imperative for them to emulate his practices as well as the practices of the Khulafaa Raashideen. When Rasulullah (صلى الله عليه وسلم) has instructed the following of the practices of his Khulafaa, how can their practices be labelled as Bidah? How can one promote forsaking something that Rasulullah (صلى الله عليه وسلم) empathetically wanted done? How can there be scope to oppose something that the Sahabah رضى الله تعالى عنهم unanimously agreed upon?

This practice of the righteous Khalifah Hadhrat Umar (رضى الله تعالى عنه) falls perfectly within the purport of this Hadith. Therefore one should perform twenty Rakaahs Taraweeh salaah in congregation every night of Ramadhaan after the Isha salaah. This is then followed by three Rakaahs of Witr salaah.

During the period of Hadhrat Uthmaan (رضى الله تعالى عنه)

The third righteous khalifah Hadhrat Uthmaan (رضى الله تعالى عنه) also continued the practice of twenty Rakaahs Taraweeh salaah in congregation, followed by the three Rakaahs of Witr salaah. 4

During the period of Hadhrat Ali (رضى الله تعالى عنه)

The fourth righteous khalifah Hadhrat Ali (رضى الله تعالى عنه) also continued the practice of twenty Rakaahs Taraweeh salaah in congregation, followed by the three Rakaahs of Witr salaah. 5

The Taraweeh salaah in the Masjid Haraam in Makkah

The famous book of Ahadeeth Jaami Tirmidhi states that according to the majority of scholars, the number of Rakaahs in the Taraweeh salaah is twenty, as reported from Hadhrat Umar رضى الله تعالى عنه, Hadhrat Ali رضى الله تعالى عنه and other Sahabah رضى الله تعالى عنهم. This is also the opinion of Hadhrat Sufyan Thowri رحمة الله and Hadhrat Abdullah ibn Mubaarak رحمة الله. Hadhrat Imaam Shafiee رحمة الله says, “I have seen the learned scholars of Makkah perform twenty Rakaahs of Taraweeh salaah.” 6

In his famous book Kitaabul Umm (vol 1 page 142), Imaam Shaafiee رحمة الله says that twenty Rakaahs Taraweeh salaah is reported from Hadhrat Umar رضى الله تعالى عنه and the learned scholars of Makkah also perform twenty Rakaahs Taraweeh with three Rakaahs Witr.

In the third century A.H., the famous historian of Makkah Muhammad bin Ishaaq Faakihi documented that during the month of Ramadhaan it was the practice of the people of Makkah to sit five periods of Taraweeh (rest periods between every four Rakaahs of the Taraweeh salaah. This denotes that they performed twenty Rakaahs of salaah.) 7

It is therefore evident twenty Rakaahs of Taraweeh salaah has been performed in the Masjid Haraam of Makkah for the past fourteen hundred years. Throughout, this period, there has never been a single night when only Rakaahs have been performed.

Taraweeh salaah in the Masjidun Nabawi صلى الله عليه وسلم

The renowned Saudi scholar and Mufassir Sheikh Atiyya Saalim رحمة الله who was a Sheikhul Hadeeth, judge and lecturer in the Masjidun Nabawi صلى الله عليه وسلم wrote a book in Arabic entitled “The history of the Taraweeh salaah in the Masjidun Nabawi صلى الله عليه وسلم for more than a thousand years.” In this book[8], he conclusively proves from historical evidence that twenty Rakaahs Taraweeh salaah has been performed in the Masjidun Nabawi صلى الله عليه وسلم for the past fourteen centuries. He adds further that even after the establishment of the Saudi rule, both the Harams in Makkah and Madinah have twenty Rakaahs of Taraweeh salaah with three witr. 9
The heart-rending and beautiful Taraweeh salaah in both the Harams is broadcast live throughout both on radio and television.

A fourteen century old practice

Twenty Rakaahs Taraweeh salaah is being performed from the first century of Islaam up to this fifteenth century.

Source: The Historyof Makkah Mukarramah

by Dr Muhammad Ilyas Abdul Ghani

References

1 – Muslim – The Chapter concerning encouragement for performing the Taraweeh salaah.

2 – Mu’atta Maalik, as quoted in Nasbur Ra’yah

3 – Tirmidhi – Hadith 6272. The hadith is classified Hasan Saheeh and even Albaani has verified its authenticity [see Mishkaat annotated by him (Vol. 1 pg. 28)]

4 – Sunan Kubra of Bayhaqi – Chapter concerning the number of Rakaahs during the nights of Ramadhaan.

5 – Sunan Kubra of Bayhaqi – Chapter concerning the number of Rakaahs during the nights of Ramadhaan.

6 – Tirmidhi

7 – Akhbaar Makkah by Faakihi (Vol.2 Pg. 156,157)

8 – Pgs. 41-58

9 – Pg. 65

Ramadan Dua: Day 7

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, help me with its fasts and prayers, and keep me away from mistakes and sins of the day, grant me that I remember You continuously through the day, by Your assistance, O the Guide of those who stray.

Ramadan Dua: Day 6

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, do not let me abase myself by incurring Your disobedience, and do not strike me with the whip of Your punishment, keep me away from the causes of Your anger, by and Your power, O the ultimate wish of those who desire.

Ramadan Dua: Day 5

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, place me among those who seek forgiveness. Place me among Your righteous and obedient servants, and place me among Your close friends, by Your kindness, O the most Merciful.

Ramadan Dua: Day 4

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, strengthen me in carrying out Your commands, let me taste the sweetness of Your remembrance, grant me, through Your graciousness, that I give thanks to You. Protect me, with Your protection and cover, O the most discerning of those who see.

Ramadan Dua: Day 3

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Ya Allah, On this day, grant me wisdom and awareness, keep me away from foolishness and pretension, grant me a share in every blessing You send down, by You generosity, O the most Generous.

Ramadan Dua: Day 2

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

 

Ya Allah, on this day, take me closer towards Your pleasure, keep me away from Your anger and punishment, grant me the opportunity to recite Your verses (of the Qur'an), by Your mercy, O the most Merciful.

Ramadan Dua: Day 1

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

O Allah, on this day make my fasts the fasts of those who fast (sincerely), and my standing up in prayer of those who stand up in prayer (obediently), awaken me in it from the sleep of the heedless, and forgive me my sins , O God of the worlds, and forgive me, O one who forgives the sinners.

Allah gaves you 86,400 seconds

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaamu Alaikum Wa-Rahmatullahi Wa-Barakatuh

Allah gaves you 86,400 seconds today, Masha Allaah... have U used even ONE of these seconds to even say Alhumdulillah???

And if you count the favors of Allah, never could you enumerate them. Indeed, Allah is Forgiving and Merciful. (An Nahl)

I firstly remind myself....

Tell the believing men to lower their gaze

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuh 

 And the woman is not the only one responsible for avoiding the ‘gaze’. The Quran, in the verse before the one which asks women to cover, says “Tell the believing men to lower their gaze (from looking at forbidden things) and to protect their private parts from illegal sexual acts, etc.) That is purer for them. Verily, Allah is All Aware of what they do.” (24:30)

Hence, the primary obligation is on the MAN to avoid looking at the woman in an inappropriate manner (No matter how she’s dressed).So it’s not as though the burden lies on the woman’s shoulders alone the man is also accountable for the gaze.  As a ‘believing man’ HAS to lower it. And only then comes the verse about the believing women covering themselves. And I understand why we have to be particular about the way we dress because no matter how civilized, modern and progressed the society is there will be people out there who will still objectify women with their gaze.

I seek forgiveness to Allaah

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuh

In one minute, you can say ''Astaghfiru Allaah'' (I seek forgiveness to Allaah) more than 100 times. The virtue of seeking forgiveness is well-known, it is a reason of obtaining forgiveness, entering Paradise, having good provisions, increasing one's strength, repelling harm, having affairs facilitated, the descent of rain, and increasing in wealth and children.

Heart in Transit

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuh

I was
a wandering spirit
seeking joy
in shifting images
and lethal fumes
living dead
in smoky planes
chasing shadows
of every desire and
unspoken sin
over mountains
crossing oceans
picking bruises
shedding tears
shredding soul
racing satan
to the pit
Till
He found me
h a n g i n g
by a flimsy thread
and pulled me out
of moral death
dusting off
my tired soul
Blowing away
silent smoke
switching on the inner lights
Showering peace
long elusive
Reminding me
‘Verily, in the remembrance
of Allah
Do hearts find rest.’

When the Qur’an is read

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

****As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuh**** 

“When the Qur’an is read, listen to it with attention, and hold your peace: that you may receive Mercy.”
 

 (Al Qur’an 7:204)

May Allah Give Us All

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

****As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuh****

Al-Quran : 30:21

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

****As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuh****

And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought. Al-Quran : 30:21.

If anyone killed a person

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind,
and if anyone saved a life, it would be as if he saved the life of all mankind.

(Surah Al-Maa’idah 5:32)

Can not create (even) a fly

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

O mankind! A similitude has been coined, so listen to it (carefully):
Verily! those on whom you call besides Allah,cannot create (even) a fly, even though they combine together for the purpose.
And if the fly snatched away a thing from them,they would have no power to release it from the fly. so weak are (both) the seeker and the sought.

Al-Qur’an: Ch.22 V.73

“Be not sad, verily Allah is with us”

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

“Be not sad, verily Allah is with us”

This is for all my Muslim brothers and sisters striving for Jannah.

For those of you trying your best to become a better Muslim, know that you’re not alone.
For those of you wanting to become a better Muslim, know that you won’t be alone.

You may be that sister who wants to wear the hijab but is afraid to make the first move.
You may be that brother who is avoiding temptations by lowering your gaze.
You may be that person who is struggling to give up music for good.
Or you may be that person who is being labelled for trying to become a better Muslim.

Whoever you are, wherever you may be and whatever problems you may have, keep holding on because you are not alone as Allah(subahanAllah ta’ala) has assured us in the above ayah ♥

SubahanAllah~

A Student Who Made His Teacher Cry

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

★ A Student Who Made His Teacher Cry ★

A teacher told one of his lazy students, “If you bring me a handful of dust of Paradise, you’ll be a successful student.

Next day, the little boy came with a handful of dust and gave it to his teacher. The teacher became angry and said, "Are you kidding me! Where did you get this from?”

The student answered with tears in his eyes, "This dust was under the feet of my mother. Beloved Prophet Salallahu Alyehe Wasallam taught us that Paradise lies under the feet of mothers."

♥ SUBHANALLAH ♥

The greatest form of seeking forgiveness

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Sayyidul Istaghfar - the greatest form of seeking forgiveness

 

The Soil Used for Tayammum

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Definition 
 In Arabic, the word Tayammum literally means an 'aim' or 'purpose.' In Islamic Law, it refers to: 'Aiming for or seeking soil to wipe one's face and hands with the intention of purification and preparing oneself to pray, and so on."

Proof of its Legitimacy: 

This act of ritual cleansing is proven by the Quran, Sunnah (prophetic tradition) and Ijmaa' (consensus of Muslim scholars). The Quran says (what means): 

"…And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women [i.e., had sexual intercourse] and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allaah is ever Pardoning and Forgiving." [Quran 4:43]

From the Sunnah, we have the Hadeeth (prophetic statement) related by Abu Umaamah in which the Prophet said: "All of the earth has been made a pure place of prayer for me and my nation. Whenever a person from my nation wants to pray, he has something with which to purify himself, that is, the earth." [Ahmad]

Finally, there is a consensus that Tayammum forms a legitimate part of the Sharee'ah (Islamic Law), as it replaces ablution with water or Ghusl (ritual bathing), under specific circumstances. 

A Blessing from Allah: 

This form of ablution is viewed as a blessing from Allaah to the Muslims. Jaabir related that the Prophet said: "I have been given five things that were not given to anyone before me: I have been made victorious due to fear of a distance of one month's journey; the earth has been made a place of prayer for me and a source of purification - wherever and whenever any member of my nation wants to pray, he may pray; and the war booty has been made lawful to me, and this was not lawful to anyone before me. I have been given permission to intercede. Prophets before me used to be sent to their own people only, but I have been sent to all of mankind." [Al-Bukhaari & Muslim] 

When to Make Tayammum:

One is permitted to make Tayammum in any of the following cases:

1- If one cannot find water or the amount one finds is insufficient for ablution

 

'Imraan Ibn Husayn said: "We were with the Messenger of Allaah during a journey. When he led the people in prayer, one man stayed apart. He asked him: "What prevented you from praying?" He replied: 'I need a ritual bath (because of having a wet dream) and there is no water.' The Messenger said: 'Use the soil, for it is sufficient (i.e. Tayammum).''' [Al-Bukhaari & Muslim] 

2- If one is injured or ill: 

If one is in this condition and thinks that using water will worsen it (he does not have to be absolutely sure, but may base his assumption on past experience or what a knowledgeable person has told him), he may perform Tayammum.

Jaabir said, "We were on a journey and one of us was injured. Later, he had a wet dream. He asked his companions, 'Can I perform Tayammum?' They said, 'No, not if you have water.' He performed Ghusl, which caused him to die. When news of this came to the Messenger of Allaah he said: "They killed him! May Allaah kill them! Do you not ask if you do not know? The remedy for ignorance is to ask. He could have performed Tayammum and not dropped water on his wound, or wrapped it with something, then wiped over the wrapping, and then washed the rest of his body."" 

3- If water is cold enough to physically harm the user: 

Tayammum is allowed when water is available but is too cold and cannot be heated, or there is no public bathroom available. 'Amr Ibn Al-'Aas narrated that he was once participating in a military expedition. He had a wet dream during an extremely cold night, and was afraid that if he performed Ghusl he would die. He prayed the morning (Fajr) prayer with his companions. He then went to the Messenger of Allaah to ask him about this. The Messenger said: "O 'Amr! Did you pray with your companions while you needed a ritual bath?" 'Amr said to the Prophet the verse (which means): "…Do not kill yourselves [or one another]. Indeed, Allaah is to you ever Merciful." [Quran 4:29] The Prophet smiled at this and did not say anything. [Al-Bukhaari] 

4- If water is nearby, but one cannot fetch it due to fear:

If one fears for his life, family, wealth, [for example, if an enemy (beast or human) is nearby or if one is a prisoner, and so on], he may perform Tayammum. This is also allowed if there is water but one lacks the proper means to get it, or if one fears some accusation against him if he gets it. 

5- If one is saving his water for later use: 

This could be for dough, cooking, or to remove an impurity that is not pardonable. Imaam Ahmad said: "Many of the Companions performed Tayammum to save their water for drinking." 'Ali said: "A man who is travelling and becomes unclean because of sexual intercourse, or a wet dream, can perform Tayammum if he fears he will go thirsty. He should perform Tayammum and not Ghusl." [Ad-Daaraqutni] 

6- If one can get water, but fears that the prayer will be over by the time he gets it: 

He can perform Tayammum and pray, and does not need to repeat his prayer (after he gets water).

The Soil Used for Tayammum: 

It must be pure soil: this can be sand, stone, gypsum, and so on. Allaah Almighty Says in the Quran (what means): "…Perform Tayammum with pure soil..." [Quran 5:6] and all scholars of the Arabic language agree that 'soil' (in Arabic) is whatever covers the earth, dirt or otherwise. 

How to Perform Tayammum :

First, one must have the intention to perform ablution and purifying himself, then he mentions Allaah's name, strikes the soil with his hands, and wipes his face and hands up to the wrist, starting with the right hand. Nothing is more authentic and clear than what 'Ammaar related. He said: "I once became sexually impure and had no water, so I rolled in the dirt and prayed. This was mentioned to the Prophet who said: "This would have been enough for you," and he struck the earth with his hands, blew in them and then wiped his face and hands with them." [Al-Bukhaari & Muslim]

This Hadeeth shows that one strike of the earth is sufficient, and one only wipes the arms to the wrists. It is an act of Sunnah that one who makes Tayammum with dirt should blow into his hands first and not make his face dusty or dirty.

What Tayammum Makes Permissible: 

After performing Tayammum, one is pure and may perform any of the acts requiring prior ritual purification, such as praying and touching the Quran. He does not have to perform it during the time of prayer, and he may pray as many prayers as he wishes (unless he nullifies it), exactly as it is the case with regular ablution. Abu Tharr reported that the Prophet said: "The soil is a purifier for a Muslim, even if he does not find water for ten years. Then, if he finds water, that is, to make ablution, and so on, it becomes incumbent upon him to use it." [Ahmad & At-Tirmithi]