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Topic initiated on Wednesday, September 27, 2006  -  9:36 PM Reply with quote
namaaz tarawhee

salaam all and ramzaan mubbarak,

can someone please tell me if tarawhee is mentioned in the holy Quran? or what has been said regarding it in hadiths, please give quotes. Also did the Prophet PBUH read tarawi? if so what is the recommended number as in 20 + or minus. Also where did the idea originate from.
thank you
may Allah S.W.T bless you

Posted - Thursday, September 28, 2006  -  5:44 AM Reply with quote
Wa Alaikum us Salaam Dear sister & Ramadan Mubarak to U as well

Well, plz Note that the Tareweeh r Actually the Tahajjud Prayer that is offered after Esha Prayer during Ramdan & it is permitted to do so.
There is Nothing about it in the Quran about Taraweeh BUT we know that Tahajjud is Present in the Quran. Same is the Case of Ahadith. Everywhere Tahajjud is mentioned BUT not Taraweeh & Our beloved Prophet (pbuh) used to Offer tahajjud prayer Every Night (in Ramadan & othere than it) as it was an Additonal Obligatory Prayer for him. & Mostly He Offered 11 Rak'aat. It can be offered in Less OR More No.s BUT it MUST be ODD always.
In the Era of Caliph Umar (rtu), One night (in Ramadan) he saw people in the Mosque offering there Tahajjud prayer in an unorganized manner (as there were many short groups offering it) SO he asked them to offer it in an ORGANIZED manner ie Under ONE Imam. Since than it has become a COMMON practice of Muslims & Mostly people offere it as 20 Taraweeh + 3 Witr.

I hope this information will help U a little bit.

Posted - Thursday, September 28, 2006  -  5:53 AM Reply with quote
Number of Rakahs in Taraweeh prayers in Ramadan

There is no specific limit to what a Muslim may offer of prayer as part of his voluntary night worship. In the early period of Islam, people in Makkah used to offer 20 rakahs of taraweeh prayers. People in Madinah offered a larger number reaching as many as 36 rakahs a night. They felt that the people in Makkah could do the tawaf in addition to their voluntary prayer. Since tawaf is similar to prayers, they added 16 rakahs to offset the particular privilege the Makkan people enjoined.

On the other hand, we have a clear statement from Hazrath Aisha (RA), wife of the holy Prophet (Pbuh), that he never offered more than 11 or 13 rakahs of night worship on any night whether in Ramadan, or in the rest of the year. There is no maximum number to which you have to limit yourself. If you decide to follow the Prophet’s example and stop at 11 rakahs including three for witr, you may wish to make your prayer longer by reciting longer passages from the Quran. On the other hand, if you are praying in a mosque and the congregation is offering 23 rakahs (including three for witr), you may follow them. The essence of Tarawih is completing one Quran in the whole of the month of Ramadan. Majority of the scholars in mosques pray twenty rakahs. Lets not get divided in the contents, but get united in essence. When the ummah deviates, they fall into futile debates.

Dispute on the number of Rakahs in Tarawih Parayer:

There has always been an intense debate between Hanafis and Ahle Hadiths about the number of Rakahs of Tarawih. I think that the debate is undesirable. It may be a matter of preference but not of right and wrong. Both the groups have valid arguments in their favour. Following is the detail of basis of differences in practice.

There is no difference among Ulema of different groups that Taravih in Ramadan is in place of Tahajjud. The Prophet (Pbuh) did not strictly fix the number of Rak’ats in Tahajjud.

“Narrated Ibne Abbas that the Prophet (Pbuh) instructed us to perform the Salat of Night (Tahajjud) and said: Offer the Night Prayer even if it is one Rak’ah” (Tabrani)

“...the Prophet (Pbuh) offered two Rak’ahs consisting of lengthy Qiyams (standing), Ruku’s and Sajdas. Then he repeated it (2 Rak’ahs) thrice to make it six Rak’ats. Then he offered three Wit’rs”. (Muslim)

“Reported Masrooq that he asked Ayesha about the Prophet’s Night Prayer and she said: Seven, nine and eleven Rak’ats before the Sunnahs of Faj’r” (Bukhari)
(Seven in the above means six for Tahajjud plus one Vit’r, Nine means 6+3 and eleven means 8+3)

“Narrated Ayesha that the Prophet (Pbuh), in Ramadhan or otherwise, (usually) did not offer more than 11 Rak’ats in Tahajjud. First he offered 4 Rak’ats and what to say of their magnificence and extent. Then he again offered 4 Rak’ats and do not ask of their magnificence and extent. Then he offered 3 Vit’rs”. (Bukhari, Muslim)

“Narrated Ayesha that the Prophet (pbuh) (some times) offered at night 13 Rak’ats. (Out of them) 5 were Vit’r”. (Bukhari, Muslim)

“...the Prophet (Pbuh) (sometimes) offered 11 Rak’ats including 1 Vit’r”. (Bukhari, Muslim)

Now, coming to Taravih, we find a variation in practice there too.

“Reported Abuzar that we fasted with the Prophet (Pbuh) but he did not stand (at night for Taravih) with us during the month till he led us in Taravih in the 23rd night. Then he skipped the 24th and led us (in Taravih) on 25th. Then skipping the 26th he called his kin and his wives and the people and stood with them (for Taravih)”. (Abu Dawood, Tirmizi, Nisai)

“Narrated Zaid Bin Thabit that (after leading 3 nights in Taravih), the Prophet (Pbuh) said: I have noted that your routine (of Tarawih) is continuing. I feared lest it be made obligatory upon you (so I did not come out to mosque). Thus you offer it at your homes”. (Bukhari, Muslim)

(There is a narration in lesser authentic collections of Ibne Khazeema and Ibne Haban that the Prophet (Pbuh) offered 8 rak’ats of Tarawih when he led people in the mosque)

“Narrated Ibne Abbas that in Ramadan the Prophet (Pbuh) offered 20 rak’ats of Tarawih without Jama’at”. (Baihaqi)

(There are reports in lesser authentic collections about the Sahaba and Tabi’een offering 16, 24, 28, 34, 36 and 40 rak’ats of Tarawih).

“Reported Abu Hurairah that the people continued offering Tarawih at homes and in the mosque individually after the Prophet’s demise. The practice continued during the reign of Abu Bak’r and in earlier days of Umar. Then Umar established the practice of Tarawih with Jama’at”. (Abu Dawood)

“Narrated Abdul-Rahman Bin Abdul Qari that on one night of Ramadan I came to the mosque with Umar and saw the people observing their individual Tarawih Salah. Some were performing with a small Jama’at also. Umar said: I think it would be better if I collect them behind one Imam. Then he collected them behind Ubai Bin Ka’ab. Afterwards, I came to the mosque with Umar one night and saw that the people were behind their Imam in Tarawih. Umar commented: This new practice is nice”. (Bukhari)

Now on the basis of some of the Hadiths quoted above Ahle Hadiths insist that Tarawih is not more than 8 wak’ats. Hanafis and Shafais recommend 20 as after Hazrat Umar’s fixation of 20 rak’ats with Jama’at, no Sahabi is reported to have objected to it and the practice continued in the times of Hazrat Usman, Hazrat Ali and later. They argue that though Hazrat Abbas’ narration of 20 rak’ats is technically weak but it is supported by the practice of Sahaba afterwards. Imam Ahmad Bin Hambal did not fix any number for Tarawih. He says there are different traditions in this regard. Imam Malik himself observed 11 rak’ats but he did not insist on it. He is reported to have said that In Madinah, up to 39 and Makkah, 23 rak’ats (including 3 wit’rs) were offered and all were correct in his eyes.

About Jama’at, according to Hanafi Fiq’h, it is Sunnat-e-Kafaya i.e. if some people offer it by Jama’at then the Jama’at does not remain compulsory for all. Shafai and Hambali Fiq’h declare the Jama’at an obligatory Sunnah for all and Malikis consider the Jama’at as Mustahab i.e. better but not an obligatory Sunnah.


Tarawih is Sunnat-e-Mu’akkidah (Sunnah that has been asserted). We see that the Prophet (Pbuh) advised the people to offer their individual Tarawih at homes as he did not want to continue leading them in Jama’at of Tarawih. The three nights he came out to offer it with Jama’at were not even consecutive nights. Sahaba continued offering individual Tarawih during the Caliphate of Hazrat Abu Bak’r and early days of Hazrat Umar’s reign and Hazrat Umar’s reported words at the time of starting the practice of Jama’at are enough proof for the Jama’at of Tarawih being Mustahab. It may be noted that Hazrat Umar himself was not a part of Jama’at of Tarawih, when he praised the practice. He came to the mosque when the Salah was in progress under the Imamate of Ubai Bin Ka’ab. Had he been a regular observer of Jama’at of Taravih, he himself would have been the Imam instead of Ubai Bin Ka’ab as he was Ameer-ul-Momineen. I think Imam Malik’s opinion in this respect is more balanced.

Regarding rak’ats, through the usual practice of the Prophet (Pbuh) seems to be of 8, there is no hard and fast fixation. Whoever observes his individual Tarawih, may offer from 8 to 40 rak’ats but it would be better that if one offers it with Jama’at, then he sticks to one routine of a particular mosque so that he is able to complete a Quran behind an Imam.
Though the numbers of rak’ats were flexible between 8 and 20 and the Jama’at was not obligatory, Hazrat Umar’s decision was a very wise one. A huge majority of the Muslims is not Hafiz and it was easier for all to observe the Sunnah of completing a Quran in Ramadan behind an Imam. The holy Prophet (Pbuh) himself had come out for Jama’at thrice, so Jama’at was a Sunnah though not an obligatory Sunnah. I think, to complete a Quran in an 8 rak’ats routine makes the Qiyams (standing) more tiring and a 40 rak’ats routine would have increased the number of ruku’s and Sajdas to make it tiring in other respect. Hazrat Umar’s selection of 20 rak’ats is a good balance between the two.

(S Abdullah Tarique)

Posted - Thursday, September 28, 2006  -  3:29 PM Reply with quote
assalamualikum. subhnAllah and Mashallha. shukraan Rausan

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