Introduction Praise to be the compassionate and merciful Allah, just and wise, who and it is to Him that we return. I bear witness that there is no god but Allah grants his favour and mercy to whoever obeys Him, who is angered by and punishes whoever disobeys Him. He is self Sufficient, All powerful, the greatest, the most high. Praise to Him exalted be his countenance, mighty be His dominion. It is He who judges,. To proceed: There was a request made to me from some righteous brother to compose a booklet for the Muslims regarding the issue of number of rakaats in Taraweeh Salah.

QIYAMUL LAIL A SUNNAH OF THE HOLY PROPHET (PBUH) The month of Ramadan is a month of blessings and period of goodness and serenity for all the Muslims. This blessed month attempts to generate awareness to the responsibilities towards self and other peoples and all of Allah’s creations. During this month the Holy prophet (pbuh) has counseled Muslims to increase their devotion to prayers and good deeds. “Narrated Abu Huraira (R.A), Allah’s Apostle (pbuh)said, “Fasting is a Shied (or a screen or a shelter). So, the Person observing fasting should avoid Sexual relation with his wife and should not behave foolishly and impudently, and If somebody fights with him or abuses him, he should tell him twice, “I am fasting “the Prophet (S.A.W) added by him in whose hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person) “He has left his food, drink and a desire for my sake .The fast is for me. So I will reward (the fasting person) for it and the reward of good deed is multiplied ten times “. Sahih Al Bukhari Volume 3 page 65 The above hadith expounds the blessing of the month of Ramadhan. The day time is left for fast, give charity, and fend for Halal earning and the night is surrendered to prayers, in the remembrance of Allah. “Narrated Ibne Abas (R.A): the prophet (S.A.W) was the most generous among the people, and he used to be more so in the month of Ramadhan when Gabriel visited him, and Gabriel used to meet him on every night of Ramadhan till the end of the month. The Prophet (S.A.W.S.) used to recite the Holy Quran to Gabriel, and when Gabriel met him, He used to be more generous than a fast wind (which causes rain and welfare).” Sahih Al – Bukhari Vol.3 page 70 “Narrated Aisha (R.A); with the start of the last ten days of Ramadhan the prophet (S.A.W) used to tighten his waist belt (i.e. work hard) and use to pray all the night, and used to keep his family awake for the prayers” Sahih al Bukhari Vol. 3 Page 134 The above hadith indicate that during the time of the holy prophet (S.A.W) the nights of Ramadhan were devoted to prayers and the consistent reciting of the holy Quran. Good deeds were even more so encouraged. The month of Ramadhan increases the spiritual vitality of the Muslim .we observed that the present day Muslim increases his activities in charity, recital of the holy Quran and attendance to prayers. He becomes more humble towards fellow beings and is more merciful towards other creatures. Qayamul Lail The blessed month of Ramadhan inculcates into the believer an enhance activity of pious action including prayers in the night of Ramadhan. During Ramadhan we observe Muslim ardently attending the five times compulsory (Farz) prayers in the night of prayers. “Qayamul Lail” also known as “Salatul Lail” is known commonly known as Taraweeh. Various groups of Muslims have differed on the number of rakaats for the performance of Taraweeh. This number varies from 8 to 41 rakaats.This variance in the performance of rakaats sometimes creates dissension amongst Muslims.

These differences occur when some Muslim in their enthusiasm pray with added rakaats and the others persist on performing the number of rakaats as performed by the holy prophet (S.A.W). Also, there is a general misinformation and inadequate knowledge as to the number of rakaats performed by the holy Prophet (S.A.W). When Muslims should disagree in a matter or religion, Allah Almighty says in the Holy Quran: “O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, If ye do believe in Allah and the last day; That is best, and most suitable For final determination.” Al Quran 5:59 Any matter of contention amongst Muslims, by the above verse, is advised by Allah Almighty to be referred to him by way of his commandments, the Holy Quran and to the holy prophets (pbuh) by way of his Sunnah. The night prayer (Qayamul Lail) was obligatory in the area times on Muslims but was made optional when the verse 20 of Surah muzzamil was revealed. this optional prayer known as Qayamul Lail has also , technically received the name of Tahajjud and was observed throughout the year by the Holy prophet (pbuh) either in the early or latter part of the night, praying intermittently , and sleeping in between . The witr prayer was the last prayer of the night as indicated in the following hadith: “Narrated Abdullah (bin Umar) R.A.: The Prophet (S.A.W.S) said, “Make witr as your last prayer at night.” Sahih Bukhari Volume 2, Page 59.

The above hadith relates the command of the Holy prophet (pbuh) in regard to making witr the last prayer of the night. With this in mind the following hadith is quoted: Narrated Aisha R.A. Allah’s Apostle (pbuh) offered witr prayer at different nights at various hours extending (from the Isha prayer) up to the last hour of the night. Sahih Bukhari Volume 2 page 59 From the above hadith it is established that the night prayer was also offered in the early part of the night throughout the year. The Holy prophet (pbuh) and his companions offered this prayer either individually or in congregation in their homes. This is clearly stated by Ibne Abbas R.A. who explaining the verses of SURAH Muzzamil says: “The phrase “the vigil of the night” (naashi’ at al Lail) means the early hours of the night. They (the companions) would pray (the Tahajjud prayer) in the early hours of the night.” Sunan Abu Daud , Vol. 1 page 343. Once, in the latter years, during one Ramadhan, the Holy Prophet did an unusual thing as the following hadith suggests: “Aisha reported: The Messenger of Allah (pbuh) came out during the night and observed prayer in the mosque and some of the people prayed along with him. When it was morning the people talked about this and so a large number of people gathered there. The Messenger of Allah (pbuh) went out for the second night, and they (the people) prayed along with him. When it was morning the people began to talk about it. So the mosque thronged with people on the third night. He (the Holy Prophet) came out and they prayed along with him. When it was the fourth night, the mosque was filled to its utmost capacity but the Messenger of Allah (pbuh) did not come out.

Some persons among them cried: “Prayer” But the Messenger of Allah (pbuh) did not come to them till he came out for the Morning Prayer. When he had completed the morning prayer, he turned his face to the people and recited Tashhud (I bear testimony that there is no god but Allah and I bear testimony that Mohammed is His Messenger) and then said: Your affair was not hidden from me in the night, but I was afraid that (my observing prayer continuously) might make the night prayer (Qayamul Lail) obligatory for you and you might be unable to perform it. Sahih Bukhari Volume 1, Page 367. This hadith mentions the concern and fear of the Holy Prophet (pbuh) on the possibility that the night prayer that he usually prayed at home and for a few days prayed by congregation in the mosque during one Ramadhan could have been made obligatory by Allah as it was made obligatory before verse 20 of Surah Muzzamil was revealed repealing its mandatory nature. A similar opinion is expressed by Imam Ibne Hajr in his commentary of Sahih Bukhari in Fathul Bari Vol. 3 Page 14. Number of Rakaats This unique action of the Holy Prophet (pbuh) during one Ramadhan only, when he prayed in the mosque in congregation for three consecutive days and has been reported from various authentic sources in most books of hadiths. There is one basic omission from all these reports, and that is the number of rakaats that was performed by the holy prophet (pbuh). (See footnote – 1) The omission , as one may conclude , is not deliberate nor overlooked, but it vehemently signifies that there was no conflict as to the number of rakaats that was performed during the time of the holy prophet ( pbuh) and his companions since there was already an established practice .(see footnote – 2) Footnote 1 There is one narration made by Jabir Ibne Abdullah about the Taraweeh prayers offered by the Holy prophet (pbuh) with his companions. He says that “prophet (pbuh) one night prayed 8 rakaats prayer and then offered witr. Another night we gathered in the mosque hoping that he would come out to lead the prayer but we waited up to Fajr.” this hadith has been narrated by Tabarani in his book Al-Maujam Us Sagir page 108 Although the chain of transmission of this narration is argumentative, it nevertheless is in concordance with the hadith of Hazrat Aisha R.A which is accepted by all. This narration would be taken as supportive to the SAHIH hadith of Hazrat Aisha R.A. Footnote 2 There is another hadith which confirms the practice of companion. Obay ibn Ka’ab came to holy prophet (pbuh) and said: “o prophet of Allah, I did some thing strange in the night of Ramadan. The holy prophet (pbuh) asked what it was. He said that the ladies of my house said that they have not memorized the holy Quran and they wanted to follow me in the salaat then I led them to pray 8 rakaats and offered witr. The holy prophet (pbuh) agreed in silence and did not refute to it.” Refer Sahih Ibne Hiban Volume 4 page 110 It is only in the days of the Tabayein that the questions of number of rakaats arose as some people by this time, after the death of the holy prophet (pbuh), had initiated added rakaats to the nights of prayers.

As a result the Tabyein were curious about the prayers of the Holy prophet (pbuh) because the Holy prophet (pbuh) prayed in the privacy of His home during Ramadhan. They were inquisitive about any other special or added prayers. Out of this curiosity and for their reference one of the tabayein asked the wife of the holy prophet (pbuh) the manner of the holy prophet’s prayer during Ramadhan, for they already knew the practice of the holy prophet (pbuh),apart from Ramadhan. The following hadith relates: “Abu salma ibne abdul Rahman asked Hazrat Aisha R.A.: “how was the prayer of Allah’s Apostle in Ramadhan? She reported, “He did not pray more than eleven rakaats in Ramadhan or in any other month. He used to pray four rakaats let alone their beauty and length and then he prayed 3 rakaats (witr). She added, I asked, “o’ Allah’s apostle, do you sleep before praying witr? He replied o Aisha my eyes sleep but my heart does not sleep.” Sahih Bukhari Vol. 3 page 128 This hadith makes it apparent that the total prayers during the nights of Ramadhan were same as night prayers of any other month. Another hadith suggests that such was also the practice of the companions during Ramadhan and other times of the year. The hadith is as follows: “Ibne Abbas said: “when the opening verses of Surah Al-Muzzamil were revealed, the companions were praying similar to their prayers as in Ramadhan until its last verses were revealed. The period between the revelation of its opening and the last verses was one year.” Sunan Abu Dawood Vol.1 page 503 (Arabic) with Ainul Ma’boud Here, Ibne Abbas refers to the night prayers in the month of Ramadhan to be the same in the number of rakaats as the night prayers of any other month. The night prayers of any month other than Ramadhan is agreed to be 8 rakaats. This hadith re-enforces the famous hadith (mentioned earlier) from Hazrat Aisha R.A. when she was asked about the prayer of the holy prophet (pbuh) during Ramadhan. The practice of the companions The performance of the night prayer (Qayamul Lail) in the month of Ramadhan was offered individually at home or Mosque or in small groups during the days of the holy prophet (pbuh) And later in the Khilafat of Hazrat Abu bakr and in the early years of Hazrat Umar’s Khilafat. “Ibne Shihab said: “Allah’s Apostle (pbuh) Died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Khalifat of Abu Bakr R.A. and in the early days of Umar’s R.A.Khalifat. Sahih Bukhari vol.3 page 126 The situation is further describes in the following hadith: “Abdul Rahman bin Abdul Qari said, “I went out in the company of Umar bin Al-khattab one night in Ramadan to the mosque and found people praying in different groups. A man praying alone or a man praying with little group behind him. So Umar said, “in my opinion I would better collect these (people) under the leadership of one Qari (reciter) i.e. let them pray in congregation). “So, he made up his mind to congregate them behind Ubai bin ka’ab………..”. Sahih Bukhari Volume 2 page 126

By this command of Hazrat Umar R.A. (from the 14th year of Hijra) the night prayer (Taraweeh) from then was performed in congregation. Hazrat Umar R.A. appointed two imams Obay Ibne Ka’ab and Tamim Dari (refer Muatta imam Malik page 53). According to another narration in Sunan Sae’ed Ibne Mansoor, Obay Ibne Ka’ab used to lead the men and Tamim Dari used to lead the women these prayers. (Refer: Fathul Bari volume 4 page 253). This arrangement was to accommodate the needs of those people who have not memorized the holy Quran and so it was allowed to be held in the early part of the night, even though Hazrat Umar R.A. was of the view that this prayer in the latter part of the night was better. (Refer Fathul Bari Volume 4 page 253) The practice of Hazrat Umar R.A. was to continue performing this prayer alone at his home as he felt that, “the time of sleep, the latter part of the night, is better than when you say your prayer in the earlier part of the night”. (Refer Muatta imam malik page 53) Like Hazrat Umar R.A. other prominent companions as Hazrat Usman R.A., ibne Umar R.A. (refer Qayamul Lail by marwazi page 230-231), Ibne abbas R.A. (fathul bari vol 3 page 253) used to perform the night prayer alone at their homes. The appointed imam Obay ibn Ka’ab himself was not attending this prayer in the last ten days of Ramadhan and used to pray at his home. (Refer Sunan Abu Dawood volume 1 page 375) The command of Hazrat Umar R.A. The night prayer that was being prayed in congregation by the order of Hazrat Umar R.A., this congregation prayer is regarded as his Sunnah. Hazrat Umar R.A. Also gave instructions as to the number of rakaats to be performed by his appointed imams. “Sa’ib b. Yazid reported that Umwar b. al khattab ordered Ubay b. ka’ab and Tamim Al- Dari to say eleven rakaats. Sa’ib b. Yazid said that the imam used to recite one hundred verses in one rakaat so that (while standing) we leaned against the timber and did not finish until it was nearly morning.” Muatta imam Malik page 53 The above hadith is also related in the following books of Hadiths: -

Sunan Bayhaqi Vol.2 page 496 Musabbaf by Abdul Razak vol. 4 page 262 Sunan said Ibne Mansoor, Fathul Bari Vol. 4 page 254 Qayamul Lail (Muktasar) page 162 shareh manil Aasar vol.1 page 293 Zurkani shareh muatta vol.1 page 239 Almasabis by suyuti page 19

Imam Ibne Ishaq says: “out of all narrations I have heard in this regard this is the most authentic, and it is in accordance with hazrat Aisha’s narration.” We have quoted this hadith from the muatta of imam Malik because imam Malik was the highest authority in the matter of hadith in his time and is one of the four renowned imams.

The second element that makes this hadith the most reliable is that the relater of this hadith, sa’ib Ibne yazid R.A. was a companion of the Holy prophet (pbuh)

MISUNDERSTANDING IN THE ORDER OF HAZRAT UMAR (R.A) The narration quoted by imam Malik is authentic and has been widely accepted by the Mohadiseen. Nevertheless, some scholars have contested imam Malik’s narration and claim that imam Malik was mistaken as to the number of rakaats. Imam Malik has quoted eleven (11) rakaats instead of twenty one (21) rakaats as narrated by Abdur razak in his book Al mussanaf Vol: 4 page 260. This misunderstanding as to the number of rakaats has been generated by ibne Abdur Barr. Ibne Abdur Barr says: “Qala Malik feehadal hadith ehdaashara rakah wa ghairuhu waqoolu feehee ehda wa ishreen” Translates as: “Malik in this hadith narrates 11 rakaats and others narrate in this 21”attamheed volume 8 page 108. The difference is in the words ehda ashara (as narrated by imam Malik) meaning 11 and ehda wa ishreen (as narrated by abdur razak meaning 21). Ibne Abdur Barr had assumed that imam Malik was the only narrator of 11 rakaats while there are others authentic narrations for 11 rakaats as has been narrated by SA’ID IBN MANSOOR in his book SUNAN SA’ID IBN MANSOOR,(refer FATHUL BARI VOL .4 PAGE 253),and yahya Ibne Sa’id al qattan.(refer AL MUSANNAF IBNE ABI SHAIBA VOL 2 PAGE 391).that is why ZURQANI in his commentary on MUWATTA IMAM MALIK says that Ibne Abdur was mistaken(refer SHARHUZ ZURQANI ALAL MUATTA VOL 1 PAGE 238) Secondly, Ibne Abdur Barr embraced the narration of Abdur Razak over the narration of a renowned and a great personality like imam Malik. It is known to all the mohadiseen that Abdur Razak in the latter part of his life became confused and disjointed (MUKHTALAT) and as a result was not able to differentiate between verified and non- verified reports. Therefore, it is inappropriate in any circumstances to equate the narration of Abdur Razak to the narration of a great IMAM like imam Malik. Added to this is that the authentic hadith as narrated by imam Malik is further reaffirmed by other authentic hadiths by sa’id Ibne mansoor and yahya Ibne sa’id al kattan. Now, there is no doubt whatsoever that the narration of imam Malik in his MUWATTA is an authentic narration in regard to the number of rakaats as ordered Hazrat Umar R.A.

Was The Order of Hazrat Umar R.A For 20 Rakaats? There is not a single authentic hadith from any persons who lived during the time of Hazrat Umar R.A which suggests that the order for QAYAMUL LAIL was for more than 11 rakaats(expect the narration of Abdur Razak which has been discussed earlier). Some other people who were born after the death of Hazrat Umar R.A have suggested that the order of Hazrat Umar R.A was 20 rakaats. Only two such narrations are recorded, they are as follows: “Yahya Ibn Said Ansari says that Umar Ibne Al Khattab ordered a person to lead them In 20 rakaats”.Mussannaf ibn abi shaiba Vol 2 page 393 This narration cannot be relied upon as Yahya ibne Sa’ad Ansari was born in 69 AH, which is at least 48 years after the death of Hazrat Umar R.A. this report does not state any chain or source of transmission. This report therefore is regarded as Munkate’ Asar, meaning it has broken chain of transmission and thus has no merit. The second claim comes from Abdul Aziz Ibne Rufei who says: Obay ibn ka’ab was leading people in prayer 20 rakaats in medina in Ramadhan.” -Mussannaf ibne Abi Shaiba Vol. 2 Page 393 This claim does not stipulate that such was the order of Hazrat Umar R.A. but one could assume from this claim that since Obay ibn Ka’ab was the appointed imam by Hazrat Umar R.A. the order could therefore be for 20 rakaats, However, this claim of abdul aziz ibne rufei also has no merit because he is claiming an event which was not even possible for him to witness since he was born in the year 36AH. Which is about 15 years after the death of Hazrat Umar R.A. the imam Obay ibn ka’ab died 20 years before Abdul Aziz Ibne Rufei was born. Apart from this, the report also has no chain of transmission. The above two claims have been rejected by the Mohadiseen as unreliable and baseless. We quote another report from Musannaf of Abdur razak: “Saib ibn yazid says: we were returning from night prayer during the time of Hazrat Umar R.A. Near the Fajr and Qayamul Lail in his time was 23 rakaats’” Musannaf Abdur Razak Vol4 page 261 This report does not state whether this was the order of Hazrat Umar R.A. the author of Musannaf himself became mukhtalat and one of the narrators of this report Haris ibne Abdur rahman ibne abi zubab used to suffer from delusions (Yahimu) (takrib ut tahzib vol 1 page 142). Hafiz ibne hajr in his book tahzib ut tahzib vol 1 page 437 quotes ibne hazm as saying that this narrator is weak ( Zaif) There is also one other narration in Sunnan Beheqi as follows: “they were praying during the time of Hazrat Umar R.A. in the month of Ramadhan 20 rakaats and they were reciting one hundred verses and they were leaning against the timber in the days of Usman bin affan R.A. standing strenuously. Sunan beheqi Vol 2 page 496

This report appears muddled and confused. It begins to relate about the prayers in Hazrat Umar R.A. time and then stands in prayer in Hazrat Usman’s time. Secondly, this report is in direct opposition to imam Malik’s narration. The perception of the time of incident has been lost. The narrator of this report Abu Abdullah Ibne Muhammad Ibne hussain Ibne fenjuei dinori is known to embrace pugnacious elements in his reports thus contradicting reliable authorities of hadith. That is why the Mohadiseen have denounced him as” Kasir ar riwayate lil mannakir” (refer siyar A’ala Min nubala Vol17 page 384). Thus it leaves no doubt whatsoever that the order of Hazrat Umar R.A. was only for 11 rakaats.

VARIOUS OTHER NARRATIONS There are reports of practices of certain other individuals and groups which states the number of rakaats from 23 to 43. All these reports declare the practices of the individuals and groups. None of them proclaim that these numbers of rakaats are the Sunnah of the Holy prophets (pbuh) or the order of Hazrat Umar R.A. One particular narration most frequently quoted is: “Yazid b. Ruman reported that people used to say 23 rakaats in the time of Umar b. Al khattab.” (Muattwa imam Malik page 53) This report does not proclaim the number of rakaats to be the order of Hazrat Umar R.A. the narrator Yazid B. Ruman was not even born during the time of Hazrat Umar R.A. there is no chain of transmission of this report. All the above constitutes this report as invalid and unreliable as it also directly is in conflict with the authentic report of imam Malik who narrated 11 rakaats.

CAN 20 RAKAATS BE TAKEN AS THE HOLY PROPHET’S SUNNAH? We quote a hadith which is also normally presented with regards to 20 rakaats. “Ibne Abbas said: “the holy prophet (pbuh) was praying in the month of Ramadhan without congregation 20 rakaats and witr.” Sunan Beheqi Vol. 4 page 496 This hadith is the only hadith of 20 rakaats which purports to quote directly from a companion of the holy prophet (pbuh) and is in conflict with the Sahih Hadith of Hazrat Aisha R.A. for 11 rakaats. Let us examine this hadith and discern whether this narration is credible. To do this, one must scrutinize the chain of transmission and verify the validity of this report. This hadith has been narrated on the authority of Abu Shaiba. The main source of this hadith is Abu Shaiba Ibrahim ibn Usman Abasi. He was the grandfather of the reputed Mohaddis ibn Abi Shaiba. In their commentaries on this hadith we cite certain authorities who are distinguished scholars (Mohadiseen) from all the schools of thought in the field of hadith to comprehend the validity of this particular hadith.

The following are their comments: 1. Imam Beheqi upon immediately writing this hadith , in his comment says that this hadith is a solitary report of Abu Shaiba Ibrahim ibne Usman Absai Kufi, and he is not reliable.( ref. Sunan Beheqi vol. 3 page 496) 2. Imam Sho’ba says “he was a liar”. (ref: Mizan Ulaetadal Vol.1 page 48) 3. Imam Ahmed Ibne Hambal says: “he narrates many pugnacious hadiths (munkarul hadiths).” (ref: al Jahro watta dil Vol 2 page 114) 4. Imam Nasai says: “his hadiths are rejected (Matrookul hadiths)”. (ref: Kitab us zofa wal matrookeen page 283 – by imam nasai) 5. Imam Bukhari says: “people ignored him Sakatu Anhu) as a narrator of hadiths.” (Ref: Kitab us zofa wal matrookeen page 251 – by imam Bukhari) 6. Imam ibn Maeen says: “he was not a trustworthy narrator”. (Ref (a) Tarikh ibn M’een by Sa’id Darmi page 243. (b) Mizan ul Aetadal vol 2 page48 – by imam zahabi. (c) Al jarhoo watta dil vol. 2 page 115- by ibn Abi Hatim 7. Imam Tirmizi says: “he was a pugnacious (munkarul hadith) narrator.” ( ref: Tahzibut Tahzib vol. 1 page 144- by Ibn Hajr Al Asqalani) 8. Imam Abu Hatim says: “I will not narrate from him until death, he was a weak narrator, and scholar ignored him and rejected his narrations.” ( ref: Al Jarho watta dil vol. 2 page 115) 9. Imam ibn hibban says: “he was a suspicious person, making mistakes in his narrations, that is why he was not a trustworthy narrator.” ( ref: Al Mujroohin vol. 1 page 104 – by Ibne Hibban) 10. Imam Dulabi says: “his narrations are rejected (matrookul hadith)”. (Ref: Tahzib ut Tahzib vol.1 page 144.) 11. Imam Joz Jani says: “he was a disgraced person (sakit) as a narrator”. (ref: Tahzib ut tahzib vol. 1 page 144) 12. Imam Abu Aur’ah says: “he was a weak narrator”. ( ref: Al Jarho watta Dil Vol. 2 page 115) 13. Imam Ibne Sa’ad says: “ he was a weak narrator” ( ref: Tahzib ut tahzib vol. 1 page 114) 14. Imam Sufian Thauri says: “whoever hears his narration, says it’s a lie”. ( ref: Masail Ahmed – by Ibne Hani vol.2 page 222) 15. Imam Ibne Humam Hanafi says: he was not a trustworthy narrator in the view of the unanimous agreement of all the scholars.” (ref: Fathul Qadir volume 1 page 205) The above are just a few of the comments that have been quoted that verily beyond doubt that this narration is unreliable and one cannot utilize this to prove the matter otherwise.

TARAWEEH IS EIGHT RAKAA'AH ACCORDING TO THE HANAFEE SCHOLARS (R.A.) Evidence No. 1 'Allaamah Ainnee Hanafee - Rahimahullaah - writes the following in his book 'Umdatul-Qaree': "If you were to state that it is not clear in the narrations (by Imaam Bukhaaree), regarding the number of Rakaa'ah the Prophet (sal-Allaahu 'alayhe wa sallam) prayed in these nights (the three (3) nights of Ramadhaan). In response I say there is a narration from Ibn Khuzaimah and Ibn Hibbaan from the Hadeeth of Jaabir (radi-Allaahu 'anhu) who said that: "The Prophet (sal-Allaahu 'alayhe wa sallam) prayed eight Rakaa'ah with us in the month of Ramadhaan and finished with the Witr." [Umdatul-Qaree Sharah Saheeh Bukhaaree, vol. 3, page 597, Egyptian print] Evidence No. 2 'Allaamah Zailaee Hanafee - Rahimahullaah - has also asserted in 'Nasbur-Rayaah Fee Takhreejer Ahadeetheer Hidaayah': "Also Ibn Hibbaan in his Saheeh has narrated from Jaabir Ibn Abdullaah (radi-Allaahu 'anhu) that the Prophet (sal-Allaahu 'alayhe wa sallam) prayed Eight Rakaa'ah with his Companions (radi-Allaahu 'anhum ajma'een) in the month of Ramadhaan and finished with Witr." [NasburRayaah, vol. 2, page 152] Evidence No. 3 Imaam Muhammad - Rahimahullaah - one of the renowned students of Imaam Abu Haneefah Rahimahullaah - has mentioned in his book 'Muwatta' the famous narration of Aa'ishah (radiAllaahu 'anhaa): "Whether it was Ramadhaan or any other month Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) did not pray more than eleven Rakaa'ah." [Muwatta, Imaam Muhammad, page 138] Evidence No. 4 Imaam Ibn Humaam - Rahimahullaah - writes in 'Fathul-Qadeer': "In conclusion the Qiyaam of Ramadhaan (Taraweeh) consists of eight Rakaa'ah with Jamaa'ah (congregation) as it was done by our beloved Prophet (sal-Allaahu 'alayhe wa sallam)." [FathulQadeer, Sharah Hidayaah, vol. 1, page 334] Written in the footnote of 'Hidaayah' (a reliable book of the Hanafee Fiqh, vol. 1, page 96), is the following: "THE 'SUNNAH' IS THAT WHICH THE PROPHET (SAL-ALLAAHU 'ALAYHE WA SALLAM) DID REGULARLY." Evidence No. 5 'Allaamah Mullaa Alee Qaaree Hanafee - Rahimahullaah - says: "Verily the Taraweeh prayer consists of eleven Rakaa'ah as it was the practice of our beloved Prophet Muhammad (Sal-Allaahu 'Alayhi wa sallam)." [Mirqaat Haashiyah Mishkaat, vol. 2, page 115] After quoting this 'Allaamah Mullaa Alee Qaaree Hanafee - Rahimahullaah - also says:

"Therefore it has authentically been proven from the Prophet (Sal-Allaahu 'Alayhi wa sallam) that he (Sal-Allaahu 'Alayhi wa sallam) prayed Eight Rakaa'ah Taraweeh with his Companions (Radi-Allaahu 'anhum ajma'een) and finished with the Witr." [Mirqaat Haashiyah Mishkaat, vol. 2, page 174] Evidence No. 6 'Allaamah Abdul Hayy Lucknaawee Hanafee Rahimahullaah states in his book 'TaleequlMumjeed' that: "The narration which Ibn Hibbaan has narrated in his Saheeh of Jaabir Ibn Abdullaah (RadiAllaahu 'anhu) that the Prophet (Sal-Allaahu 'Alayhi wa sallam) prayed eight Rakaa'ah (Taraweeh), with his Companions in the month of Ramadhaan and finished with Witr is Very Saheeh." [Taleequl-Mumjeed, Sharah Muwatta, Imaam Muhammad] Evidence No. 7 Imaam Muhammad Ibn Nasr Marwazee - Rahimahullaah - in his book 'Qiyaamul-Lail' from Jaabir Ibn Abdullaah (Radi-Allaahu 'anhu) that Ubay Ibn Ka'ab (Radi-Allaahu 'anhu) went to the Messenger of Allaah (Sal-Allaahu 'Alayhi wa sallam) and said: "I have done something last night (in Ramadhaan)." The Prophet (Sal-Allaahu 'Alayhi wa sallam), said, "What is it, Ubay?" He (Ubay Ibn Ka'ab) replied, "Some of the women in my house told me, 'We cannot read the Qur'ân, so can you lead us in prayer?', so I led them in eight Rakaa'ah followed by one Witr." The Prophet (sal-Allaahu 'alayhe wa sallam) did not say anything which made it an approved Sunnah (taqreere). [Qiyaamul-Lail, Marwazee, page 90. AlHaythamee said about this report in Majma-Zawaaed, vol. 2, page 74, that it's Isnaad (chain) is Hasan (good)] Evidence No. 8 Imaam Tahaawee - Rahimahullaah - has said in 'Ma'aaneul-Athaar', which is considered as one of the most reliable books in Hanafee Fiqh: "Sa'eeb Ibn Yazeed has said Umar Ibn al-Khattab (Radi-Allaahu 'anhu) commanded Ubay Ibn Ka'ab and Tameem ad-Daaree to lead the people in (Qiyaam) Taraweeh with eleven Rakaa'ah finishing with the Witr." [Ma'aaneul-Athaar, vol. 1, page 173, and also narrated in Muwatta Imaam Maalik, page 40] From the above narration we come to understand that the practice of the Companions of the Prophet (Sal-Allaahu 'Alayhi wa sallam) was to pray eight Rakaa'ah Taraweeh, and also during the era of the second Caliph Umar (Radi-Allaahu 'anhu) said or did the Sunnah of the Taraweeh prayer which was eight Rakaa'ah finishing with Witr, as it has been reported by Imaam Tahaawee - Rahimahullaah - in 'Ma'aaneul-Athaar'. Evidence No. 9 Imaam Ahmad Tahtaawee - Rahimahullaah - writes: "Verily the Prophet (Sal-Allaahu 'Alayhi wa sallam) did not pray twenty (20), but he prayed eight (8) Rakaa'ah." [Tahtaawee Hashiyyab, Dure - Mukhtar, vol. 1, page 295] In the same manner 'Allaamah Abu Saood Hanafee - Rahimahullaah - has written, in 'Sharah Kanz', a similar statement on page 265.

Evidence No. 10 'Allaamah Abul-Hasan Shurunbalaalee Hanafee - Rahimahullaah - the author of the famous Hanafee Fiqh book regarding worship 'Noor ul-Eedhaa' writes: "It has authentically been established that the Prophet (Sal-Allaahu 'Alayhi wa sallam) prayed eleven Rakaa'ah with congregation finishing with the Witr." [Maraaqiul-Falaah Sharah Noor ulEedhaa, page 274] Evidence No. 11 Moulvi Muhammad Ahsan Nanotwi - Rahimahullaah - writes: "Because the Prophet (Sal-Allaahu 'Alayhi wa sallam) did not pray twenty but he prayed eight Rakaa'ah." [(Footnote) of Kanzud - Daqaaeq, page 36] Evidence No. 12 Moulvi Ahmad Alee Sharanpuri - Rahimahullaah - writes: "Verily the Qiyaam (Taraweeh) of Ramadhaan is Sunnah with eleven Rakaa'ah in congregation finishing with the Witr, just as it was the practice of the Prophet (Sal-Allaahu 'Alayhi wa sallam) in the month of Ramadhaan with congregation." [(Footnote) of Bukhaaree, vol. 1, page 154] And the following has also been written: "The only authentic narration which has been proven with Saheeh Hadeeth regarding the Taraweeh prayer with the Witr is the narration of eight Rakaa'ah." [Ain ul-Hidayyah, page 562] Evidence No. 13 'Allaamah Abdul Hayy Lucknaawee Hanafee Rahimahullaah - writes the following regarding the number of Rakaa'ah for Taraweeh: "Ibn Hibbaan and others have narrated that the Prophet (Sal-Allaahu 'Alayhi wa sallam) in these (three) nights prayed eight Rakaa'ah with his Companions (Radi-Allaahu 'anhum ajma'een) in congregation." [Umdatur-Raayah, vol. 1, page 207] And 'Allaamah Abdul Hayy Lucknaawee Hanafee - Rahimahullaah, in 'Taleequl-Mumjeed' page 138, declares the above narration to be VERY SAHEEH. Evidence No. 14 One of the famous late Hanafee Scholars by the name of Moulvi Muhammad Zakareeyyah Khandelvi - Rahimahullaah, author of "Tableeghi Nisaab", says: "According to the principles of the Muhadditheen (Scholars of Hadeeth) it has not been authentically proven in the correct manner with a 'Marfoo' narration, ('elevated', a narration from the Prophet Sal-Allaahu 'Alayhi wa sallam), reported by a companion, successor, and others that the Prophet (sal-Allaahu 'alayhe wa sallam) prayed twenty." [Awjazul-Masaalik Sharah Muwatta Imaam Maalik, vol. 1, page 397] Evidence No. 15 Noa'maan has reported, "As it has been commonly known (amongst the people) that twenty Rakaa'ah Taraweeh is the Sunnah, this is not authentically proven from the Prophet (Sal-Allaahu 'Alayhi wa sallam). What is correct is at the time of the Prophet (Sal-Allaahu 'Alayhi wa sallam) according to his command the practiced Sunnah was in accordance with the (famous) narration of Aa'ishah (Radi-Allaahu 'anhaa) as it can be found in Saheeh Bukhaaree, which is:

"Whether it was Ramadhaan or any other month Allaah's Messenger (Sal-Allaahu 'Alayhi wa sallam) did not pray more than eleven Rakaa'ah." Aa'ishah (Radi-Allaahu 'anhaa) knows better than other people about the affairs of the Prophet (Sal-Allaahu 'Alayhi wa sallam) at night." [In Fatah Sirul-Manaan Fee Ta'eed MadhabeenNoa'maan] Evidence No. 16 'Allaamah Ibn Humaam Hanafee - Rahimahullaah - writes: "The narration which Ibn Abee Shaybah, Tabaraanee and Bayhaqee have narrated from Ibn Abbaas (Radi-Allaahu 'anhu) that the Prophet (Sal-Allaahu 'Alayhi wa sallam) used to pray twenty Rakaa'ah finishing with Witr in the month of Ramadhaan is 'Da'eef' (weak). As the narrator is Abu Shaibah Ibrahim Ibn Uthmaan who is the grandfather of Imaam Abu Bakr Ibn Abee Shaibah and he is 'Da'eef' (a weak narrator). Apart from this the (above) narration also contradicts the authentic narration." [Fathul- Qadeer Ma'aa Hidayyah, vol. 1, page 205] Evidence No. 17 'Allaamah Zailaee Hanafee - Rahimahullaah - writes: "Ibn Abee Shaibah has narrated from the Hadeeth of Ibrahim Ibn Uthmaan Abu Shaibah that the Prophet (Sal-Allaahu 'Alayhi wa sallam) used to pray twenty Rakaa'ah finishing with the Witr. This Hadeeth is Ma'lool meaning DA'EEF (weak) because it contains a narrator by the name of Abu Bakr Ibn Abee Shaibah. This narrator is DA'EEF (a weak narrator), because there is a consensus amongst all the Muhadditheen (scholars of Hadeeth) that the (above) narrator (Abu Shaibah Ibrahim Ibn Uthmaan) is Da'eef (a weak narrator)." [Nasbur-Rayyah, vol. 2, page 153] Evidence No. 18 'Allaamah Zailee Hanafee - Rahimahullaah - also says: "Ibn Adda in 'Kamil' has declared the (above) narration (the narration which contains Abu Shaibah Ibrahim Ibn Uthmaan) 'Leen' (meaning Da'eef - weak). Apart from this the (above) narration contradicts the authentic narration reported by Aa'ishah (Radi-Allaahu 'anhaa), which is: "Abu Salmah Ibn Abdur-Rahmaan asked Aa'ishah (Radi-Allaahu 'anhaa) about the Messenger's (Sal-Allaahu 'Alayhi wa sallam) prayer in Ramadhaan." She said, "Whether in was in Ramadhaan or any other month, Allaah's Messenger did not pray more than eleven Rakaa'ah." [Nasbur-Rayaah, vol. 2, page 153] Evidence No. 19 'Allaamah Anwar Shah Kashmiree Hanafee - Rahimahullaah - writes the following about twenty Rakaa'ah: "What is authentically proven from the Prophet (Sal-Allaahu 'alayhe wa sallam) is the number of eight Rakaa'ah and the report that states that the Prophet (Sal-Allaahu 'alayhe wa sallam) prayed twenty has been narrated with a weak chain which makes it Da'eef (weak) and there is 'IJMAA' (consensus) upon its weakness." [Al-Urfus - Shizaa, page 209]

Evidence No. 20 From the book 'Zuhratul Riyaadil Abraar', chapter of Taraweeh, Issue: Eight Rakaa'ah Taraweeh: 'Allaamah Shurunbalaalee has stated in his book 'Maraqeeyul Falaah, Sharah Noorul Idha' (the explanation of Noorul Idha): "To pray eight Rakaa'ah in congregation is Sunnatul Kifaayah (a Sunnah to be performed by a group of people), as it has been proven that the Prophet (Sal-Allaahu 'Alayhi wa sallam) prayed eleven Rakaa'ah in congregation concluding with the Witr."

"DO NOT MIX TRUTH WITH FALSEHOOD NOR CONCEAL THE TRUTH WHEN YOU KNOW"(AL-QURAN SURAH AL-BAQRAH: 2 CHAPTER: 42)