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Taraweeh Salaah – Night 2

Taraweeh Salaah – Night 2

By Sheikh Abdul Hamid Lachporia – Canada

In the Name of Almighty Allah Most Gracious, Most Merciful

Tonight’s Tarawee consists of the last three quarters of Sayakool and the First Half of Tilka. The Surah covered is the final third of Surah Al-Baqara

In the very first Sipara, we are told how Nabee Ebrahim Alayhis Salaam, together with his son Hazrat Isma’il Alayhis Salaam built the Holy Ka’bah, which stood for the centre of Tawhid and the Unity of Islam. Nabee Ebrahim Alayhis Salaam prayed upon completing the construction of the Holy Ka’bah: “O our Lord! Make us among those who submit to Your Will and make our offspring an Ummah that bows down to Your Will.” Upon this, the brotherhood of the Muslim Ummah was established and the symbol of that unity was the Holy Ka’bah.

The rules of of Huqooq-ul-la and Huqooq-ul-Ibad were laid down for the Muslim Ummah. Huqooq-ul-la dealt with mankind’s relationship with Almighty Allah Azza Wajjal while Huqooqul-Ibad dealth with man’s relationship with his fellow man. The Most Glorious and Noble Qur’an emphasizes that righteousness does not by any stretch of the imagination mean that doing things whose importance cannot be comprehended, but in faith, (Imaan), kindness, prayer, Ibadah, Charity, Zakaat, patience, Sabr, caring and sharing, adversity under suffering and good moral conduct and behaviour in general.

Rules and regulations are laid down relating to Halal and Haram foods, Laws of inheritance, fasting, Jihad, Drinking and gambling; treatment of orphans, and women, prohibition from taking interest (Ribah) etc. In short, if one desires to be a good Muh’min, he or she must follow the Divine Commandments of Almighty Allah Exalted. Nothing short of this can make a Muh’min a true and confirmed Muslim.

The subject of Jihad is discussed with reference to Nabee Dawood Alayhis Salaam battle with Jalut (Goliath) and his ultimate victory. Nabee Dawood Alayhis Salaam was blessed with great physical strength. He was a true and mighty defender of Almighty Allah’s Din. We are also told about Nabee Isa Alayhis Salaam and how he was strengthened with the “Divine Word of Rabbul Ala’meen”. We learn how Nabee Moosa Alayhis Salaam called upon the Bani Isra’eel to cease their evil ways.

References to Nabee Isa and Nabee Moosa Alayhim Salaam regarding the question of Jihad was covered the first night of Tarawee. From the examples of these three great prophets – Alayhim Salaam, we are informed how the three levels of Jihad work: (1) Arming oneself with nothing but the truth (2) fighting and overcoming the evils within ourselves and replacing it with true Imaan (3) Defending the Glorious Din of Al-Islam.
As Muslims, we know that our beloved Nabee Sallallahoo Alayhi Wasallam was Rahmatul Liel Ala’meen and that he possessed all these qualities for His Jihad.

In conclusion we are told that true goodness lies in practical deeds of Muhabbat, kindness, strong Imaan and manliness. Almighty Allah’s Nature is discussed in the most beautiful, eloquent and sublime Ayat-ul-Kursi – the Verse of the Throne. There are two major aspects remaining before the Surah comes to an end. The first is an announcement from Almighty Rabbul Ala’meen to mankind urging man to have true faith in the Divine Commandments and that our faith must be proven by our personal responsibilities as true believers. Secondly, man is taught a beautiful prayer and that he should forever turn to none other than the Most Glorious Creator and Sustainer for all his needs.

Note to the Khateeb or Speaker: It would be advisable to recite verses 285 and 286 together with its meanings.

Courtesy: www.everymuslim.com

Taraweeh Salaah – Night 1

Taraweeh Salaah – Night 1

By Sheikh Abdul Hamid Lachporia – Canada

In the Name of Almighty Allah Most Gracious, Most Merciful

“Blessed is He Who hath revealed unto His slave the FURQAN [the Criterion of Right and Wrong], that He may be a warner to mankind. He unto Whom belongeth the Sovereignty of the heavens and the earth, He hath chosen no son nor hath He any partner in the Sovereignty. He Who created all things, and ordered them in due proportion”. [Surah Al-Furqan: Verses 1 and 2].

“We have sent it down as an Arabic Qur’an,In order that you may learn wisdom.” [Surah Yusuf Verse 2].

In the spirit of the above verses these notes are being prepared in order to foster an interest in understanding the Most Glorious and Noble Qur’an with the sincere intention of recognizing it as a practical Divine Book with which to influence our lives. How much more inspiring would it have been if only all of us would have understood a minute portion of its Divine Message. It is hoped Insha’Allah that that we can all derive full advantage of this humble effort. It is humbly suggested that this brief synopsis of the Surah/Surahs as recited each night during Ramadan be explained to the Jamaat prior to commencing the Tarawee prayers.

May Almighty Allah Jallah Wa’ala in His Infinite Mercy and Bounty accept our humble efforts and may He accept all our Duahs,Supplications, Ibadah and good deeds during this glorious month of Ramadan and throughout the coming years – Insha’Allah Bie Itt’Nillah. Ameen Ya Rabbul Ala’meen.

1ST TARAWEEH
The Surahs recited for the first night of Tarawee consists of: Surah Al-Fatiha and two thirds of Surah Al-Baqara.

SYNOPSIS OF SURAH FATIHA
The prayers and invocations with which our Beloved Nabee Sallallahoo Alayhi Wasallam began a prayer-service would appear to be little else than the acknowledgement and affirmation before Almighty Allah Subahanahoo Wata’ala of His Glory, His Unity, His Majesty and His Greatness and of one’s own humbleness.”O Allah! With Thy glorification and Thy Praise; Blessed is Thy name, and great is Thy Glory, and there is no god save Thee.”O Allah! I seek refuge in Thee from the enticement, the whisper and the spit of Shaytaan Lanathulahi Alay.” Refuge is then sought from Shaythaan and in order to keep the Salaat and reverence for the Most Holy and Glorious Qura’n safe from his evils it is begun with Bismillah, in accordance with the Quranic dictum: Verse 98 of Surah An-Nahl:

“And when thou recitest the Qura’n, seek refuge in Allah from Shayhaan the outcast.”

Let us now take Surah Al- Fatihah. Our Beloved Nabee Sallallahoo Alayhi Wassallam said that Surah Al- Fatihah is the greatest and most virtuous in the Most Holy and Glorious Qura’n and declared: “By Him Who is in possession of my life, a ‘Surah’ like this one has neither been revealed in the Taura’h, nor in the Zaboor, nor in the Injeel nor even in the rest of the Most Holy Qura’n.” Hazrat Hassen Al- Basri Rahmatullahi Alay reports the saying of our Beloved Nabee Sallallahoo Alyhi Wasallam “that whoever reads Surah Fateha with total and complete understanding is like one who has read the Taura’h, the Zaboor, the Injeel and the Most Holy and Glorious Qura’n. It is also reported in a Hadith that Shaytaan Lannatulahi Alay lamented, wept and threw dust on his head on four different occasions; first when he was cursed; secondly when he was cast out of Jannah; thirdly when our Beloved Nabee Sallallahoo Alayhi Wasallam received his Prophethood and fourthly, when Surah Al-Fatihah was revealed. Surah Al- Fatihah is without any doubt, a priceless gem of the Holy Qura’n. If the scholars, moral teachers and spiritual mentors of the world were to get together to produce a text which could suffice for all of mankind, irrespective of the diversity of their needs and circumstances, and through which they could express in their prayers what lay at the bottom of their hearts they could not bring forth the like of it.

Since Surah Al-Fatihah is the first chapter of the Holy Qura’n, it has been referred to as Fatihatul-Kitaab or the opening of the Qura’n. Because of its intrinsic value, it has been assigned a place of honour in the Most Holy and Glorious Qura’n and allowed to appear at the very beginning of the opening chapter. Indeed, the Most Holy and Glorious Qura’n endorses its importance in the following terms as declared by Almighty Allah Subahanahoo Wata’ala in verse 87 of Surah Al-Hijr:

“O Prophet! It is a fact that We have given thee seven oft-repeated verses and the great Qura’n.”

These Seven oft-repeated verses are the Opening Surah and they sum up the entire teaching of the Holy Qur’an. What can be a more precious gift to a Muslim than the Glorious Qur’an or any Surah of it? All the wealth in the world, honour and material possessions sinks into insignificance in comparison with it. Surah Al-Fatihah is also called “Umm-ul-Qur’an ” (the core of the Qur’an), “Al-Kafia” (the Sufficient), “Al-Kanz” (the Treasure House), “Asasul-Qur’an” (the basis of the Qur’an) and “Sab’a-al-Mathani” (The oft-repeated seven), each emphasizing a particular aspect of its great and paramount importance. To style this chapter as “Umm-ul-Qur’an” (the core of the Qur’an) is to acknowledge that in its tense comprehensiveness, it concentrates within its ambit the thought-content of the entire Qur’an, and that, on that account, it rightly deserves the place of honour among its chapters. If any one of us were to read nothing but Surah Al-Fatihah out of the Qur’an and grasp its true meaning, we would understand all the essentials of the Faith which form the subject of detailed exposition by the Qur’an. Hence, knowledge of the contents of Surah Al-Fatihah is regarded as indispensable to a Muslim. According to Sahih Bukhari and Muslim, our Beloved Nabee Muhammad Sallallahoo Alayhi Wasallam is reported to have said that “there is no Salaat for him who does not recite Surah Fatihah.” What plainer view can be taken of human devotion to Almighty Allah Subahanahoo Wata’ala and all that it implies than what is presented in Surah Al-Fatihah?

Here are but seven brief phrases, each one of not more than five words, every word crystal clear and impressive. Almighty Allah Subahanahoo Wata’ala is here invoked in His Attributes, the manifestations of which mankind beholds day in and day out, however much he may, through indifference, neglect to reflect over them. Here you have mankind’s admission of his absolute dependence on none other than Almighty Allah Subahanahoo Wata’ala, his acknowledgement of the Divine Kindness shown to him, his earnest yearning to be saved from the pitfalls of life and to be led along the straight path i.e. The Path of Seerathal Mustaqeem By way of Surah Al-Fatiha – Almighty Allah Azza Wajjal teaches us and He introduces Himself to us and He tells us with words of wisdom and with the expression of Truth of His Sovereignty, His Qualities and His relationship with mankind and with the rest of His creation. He tells us to commit ourselves totally and completely to Him Alone if we want to succeed in this life as well as in the Aghirah. The essence of Surah Al-Fatiha is that mankind is crying out to the Glorious Creator and Sustainer: “O Almighty Rabbul Ala’meen! Help me and show me the Right Path, the Royal highway leading to the Path of Seerathal Mustaqeem”.

SURAH AL-BAQARA
[The Cow revealed in Madinah and contains 286 Verses].
Surah Al-Baqara sums up the teachings of the Most Glorious Qur’an. When mankind is crying out to the Glorious Creator and Sustainer: “O Almighty Rabbul Ala’meen! Help me and show me the Right Path, the Royal highway leading to the Path of Seerathal Mustaqeem” – Almighty Allah Jallah Wa’ala replies with Surah Al-Baqara. The revelation of Surah Al-Baqara is when Almighty Rabbul Ala’meen Exalted replies by saying: “Here is the help that you asked for.” Surah Al- Baqara discusses the creation of mankind, his ultimate fall from Grace as well as the Divine promise of forgiveness in spite of his wrong doing. We are told the story of the Bani Isra’eel and how they transgressed the Divine Will of Almighty Allah Subhanahu Wata’ala and how they persisted in their evil ways.

Surah Al Baqara also covers the story of Nabee Moosa Alayhis Salaam and Nabee Esa Alayhis Salaam, and how they had to deal with the corruption and evil ways of their people. We are also told how the Yahood and Nasara despite been blessed with divine scriptures and prophets rejected Nabee Muhammad Ibn Abdullah Sallallahoo Alayhi Wasallam and the Din of Islam out of pride and jealousy. Which Muslim, Christian or Jew does not know the name of Nabee Ebrahim Alayhis Salatu Wassallam? Two thirds of mankind revere him as their leader. Nabee Moosa A.S., Nabee Esa A.S. and our Beloved Nabee Muhammad Sallalahoo Alayhi Wassallam are all his descendants. It is the lamp of Taqwa and Imaan lit by him that has for so long illuminated the entire world. Nabee Ebrahim A.S. was born in the city of Ur in what is now Iraq over four thousand years ago. At that time the people had completely forgotten Almighty Allah Subahanahoo Wata’ala. No one recognized Almighty Allah as the Master and Supreme Creator and no one lived in surrender and obedience to Him or to His Laws.

Together with his illustrious son – Hazrat Isma’il Alayhis Salaam they built the Ka’bah in the Holy City of Makkah and purified it, thus establishing the one and only true and complete Din of Islam for mankind. The Holy Ka’bah was to be the very centre and home of Taqwa and Tawhid. The name of this Surah i.e. Surah Al-Baqara [The Cow – Verses 67 to 71] deals with the hypocrisy and evil deeds of people who have gone astray. This is when people reach the abyss of a spiritual death and referred to by Almighty Allah Subhanahu Wata’ala as “deaf”, “dumb” and “blind” despite the fact that they are physically alive.

The final summation of Surah Al-Baqara confirms to us that our honesty and upright conduct are not mere matters of policy or convenience: all our life in this world must be lived as in the presence of Almighty Allah Jallah Wa’ala. The finest example of Faith we have in our Beloved Nabee Sallallahoo Alayhi Wasallam’s life; full of faith. Let us render willing obedience to the Will of Rabbul Ala’meen Exalted. Our responsibility though great, is not a burden greater than any one of us can bear. Let us pray for Almighty Allah’s assistance, and He will Insha’Allah, surely help and assist us. Ameen.

Courtesy: www.everymuslim.com

Virtues of attending Jumu’ah Salaah

Some virtues of attending the Jumu’ah prayer

Abu Hurairah (RA) narrates that Nabi (SAW) said, ‘The sins are remitted between the five prayers, one Jumu’ah Salaah to another Jumu’ah Salaah and Ramadhaan to Ramadhaan as long as no major sins are committed.’ (Muslim)

Abu Hurairah (RA) said that Nabi (SAW) said, ‘Whoever makes a perfect Wudhu, then attends the Jumu’ah proceedings, listens attentively to the sermon delivered and observes total silence, he will be pardoned until the next Jumu’ah Salaah, along with an additional three days.’ (Muslim)

Abdullah bin ‘Amr bin Al-‘Aas narrates that Nabi (SAW) said, ‘There are three categories of people. One category goes to the Jumu’ah prayer and engages in frivolous activities. That will be their share. Another goes to the Jumu’ah prayer and supplicates to Allah. If Allah decides, he will be granted or not granted what he asks for. Another goes to the Jumu’ah prayer and observes total silence, he does not obstruct the gathering by jumping over them, and he does not harm anyone. He will be forgiven until the following Jumu’ah along with three extra days. This is because Allah says, ‘Whoever does a good deed, it will be multiplied ten times.’ (Abu Dawood, Ibne Khuzaimah)

Abu Moosa Al-Ash’ari (RA) narrates that Nabi (SAW) said, ‘The days of the week will be brought forward on the day of Reckoning in their original forms and the day of Jumu’ah will come in the form of a brilliant rose. Those people who observed the sanctity of this day will surround it as the bridegroom is surrounded when she is being taken to her private quarters. It will illuminate for them so that they are able to walk in its light. They will be white as ice in colour. They will small like musk. They will be plunging in mountains of Kaafoor. The creation will be looking at them. They will not be looking around out of astonishment until they enter Paradise. Only those (sincere) Mu’azzins (the one who calls the Azaan) who only seek the reward of Allah will mix with them.’ (Ibne Khuzaimah)

Anas (RA) narrates that Nabi (SAW) said, ‘The day and night of Jumu’ah adds up to twenty four hours. There is no moment in this day except that Allah emancipates six hundred people from the fire of Hell.’ Some narrators increase the statement, ‘Every one of them was doomed to Hell.’ (Abu Ya’laa)

Abu Lubabah bin Abdul Mundhir (RA) relates that Nabi (SAW) said, ‘Certainly the day of Jumu’ah is the best of days and most superior in the eyes of Allah. Its superiority supersedes the day of Eid ul Adhaa and Eid ul Fitr. There are five characteristics of this day. Allah created Adam (AS) on the day of Jumu’ah, He was brought down to the earth by Allah on the day of Jumu’ah, Adam (AS) passed away on this day, in it lies a moment that if the servant asks anything of Allah and his supplication coincides with that moment, Allah grants him whatever he asks for, as long as he does not ask for something which is Haraam, and the day of Reckoning will be on this day. There is no close angel of Allah, no heaven, no earth, no wind, no mountain and no sea except they love the day of Jumu’ah.’ (Ahmad, Ibne Majah)

Abu Hurairah (RA) narrates that Nabi (SAW) said, ‘The best day that the sun has risen upon is the day of Friday. Adam (AS) was created in it, he entered Paradise in it and he was taken out of Paradise in it.’ (Muslim)

Abu Hurairah (RA) said that Nabi (SAW) said:  “The sun does not rise or set on a better day than the day of Jumu’ah and there is no creature apart from Jinns and mankind except they panic (are terrified) on this day of Jumu’ah.” (Ibne Khuzaimah, Ibne Hibbaan)

And Allah Ta’ala knows best

Nezaam bin Yahya Ali

Attested to as correct by:

Mufti Muhammad Ashraf

Darul Iftaa

Jameah Mahmoodiyah

Springs

www.mahmoodiyah.org.za

Virtues of Salaah

Fajr Salaah:  It has been narrated by Aisha (R.A.) that Nabi (S.A.W.) said:  “The two Rak’aats of Fajr (Sunnah) is better than the entire world and whatever it contains.  (Muslim)

Zuhr Salaah:  Umme Habibah (R.A.) says:  “I heard Rasoolullah (S.A.W.) saying:  “Allah will make the fire of Hell Haraam on whoever observes the four Rak’aats before Zuhr and four Rak’aats (two Sunnah and two Nafl) after Zuhr.”  (Abu Dawood, Tirmidhi)

Asr Salaah:  It has been narrated by Ibne Umar (R.A.) that Nabi (S.A.W.) said:  “May Allah shower mercy on that person who performs four Rak’aats before Asr.”  (Abu Dawood, Tirmidhi)

Maghrib Salaah:  Abu Hurairah (R.A.) narrates that Nabi (S.A.W.) said:  “Whosoever performs six Rak’aats after the Maghrib Salaah and does not speak any evil in between, he will receive the reward of twelve years of ‘Ibaadah.”  (Tirmidhi)

Eshaa Salaah:  Whosoever performs Eshaa Salaah with Jamaat and performs four Rak’aats prior to leaving the Masjid will receive the reward of Laitul Qadr.  (Tibraani)

Fajr and Asr Salaah:  Umaarah bint Ruwaybah (R.A.) says:  “I heard Nabi (S.A.W.) say:  “That person who performs Salaah before sunrise and before sunset will never enter the fire.”  (That is Fajr and Asr Salaah)

Eshaa Salaah:  It has been narrated by Abu Hurairah (R.A.) that Nabi (S.A.W.) said:  “There is no Salaah that is more burdensome on a Munaafiq (hypocrite) than the Fajr and Eshaa Salaah.  If they knew the virtue of these Salaah they would perform them even if they had to come to the Masjid crawling.”  (Bukhari, Muslim)

Maghrib Salaah:  Abu Ayyub (R.A.) narrates that:  “Did you hear Nabi (S.A.W.) say that:  “My Ummah will continue to be on good or he said on Fitrah, as long as they do not delay Maghrib Salaah till the stars become apparent.”  (Abu Dawood)

And Allah Ta’ala knows best

Ilyaas bin Hashim Limbada

Attested to as correct by:

Mufti Muhammad Ashraf

Darul Iftaa

Jameah Mahmoodiyah Springs

www.mahmoodiyah.org.za

Taraweeh Salaah – Night 27

By Sheikh Abdul Hamid Lachporia – Canada
In the Name of Almighty Allah Most Gracious, Most Merciful
Tonight’s Tarawee consists of the remaining Surahs of Amma (JUZ 30) and the Surahs to be recited tonight are listed hereunder with brief explanations of their meanings.

SURAH AL DUHA: [The Glorious Morning Light].
In this Surah the vicissitudes of human life are referred to, and a message of hope and consolation is given to man’s soul from Allah’s past mercies, and he is bidden to pursue the path of goodness and proclaim the bounties of Allah. This is the general meaning. In particular, the Surah seems to have been revealed in a dark period in the outer life of the Nabee Sallallahoo Alayhi Wasallam, when a man of less resolute will might have been discouraged. But the Nabee S.A.W. is told to hold the present of less account than the glorious Hereafter which awaited him like the glorious morning after a night of stillness and gloom. The Hereafter was, not only in the Future Life, but his later life on this earth, full of victory and satisfaction.

SURAH AL SHARH or Al INSHIRAH: [The Expansion of the Breast].
This short Surah gives a message of hope and encouragement in a time of darkness and difficulty. It was revealed to the Nabee S.A.W. soon after the last Surah [Al Duha], whose argument it supplements. The Nabee S.A.W.’s mind and heart had indeed been expanded and purified; the burden which pressed on his soul had been removed; and his name exalted in this world and the next. For the righteous man there is no trouble but is linked with ease and joy; he must strive at every stage, and look to Allah Alone as the goal of all his hopes.

SURAH AL TIN: [The Fig].
This Surah appeals to the most sacred symbols to show that Allah created man in the best of moulds, but that man is capable of the utmost degradation unless he has Faith and leads a good life. Nature and history and the Light of Revelation, through the ages, show that man, created by Allah can fall to the lowest depths, unless he lives a life of faith and righteousness. Then will he reach his goal: if not he must stand his Judgement – none can doubt – before the Wisest and Justest of Judges.

SURAH AL ALAQ OR IQRA: [The Clinging Clot or Read]
The first five verses were the first direct revelation to the Prophet (SAW), noble is the mission of the Prophet (SAW), chosen to share publicly the message of Allah, the Lord and Cherisher of all His Creation, Whose measureless bounties include the instruction of man in new and ever new knowledge. But alas for man! he fancies himself self-sufficient, turns away from the Path, and misleads others. But nothing is hidden from Allah. He will bring all untruth and sin in rebellion to Judgement, and subdue all evil. The righteous bow in adoration to Allah, and draw closer to Him.

SURAH AL QADR: [The Night of Power and Honour].
The subject matter is the mystic Night of Power [or Honour], in which Revelation comes down to a benighted world – it may be to the wonderful Cosmos of an individual – and transforms the conflict of wrongdoing into Peace and Harmony – through the agency of the angelic host, representing the spiritual powers of Mercy of Allah, and bless every nook and corner of the heart! All jars are stilled in the reign supreme of Peace, until this mortal night gives place to the glorious day of an immortal world!

SURAH AL BAYYINAH: [The Clear Evidence].
The mystic night of Revelation is indeed blessed. But those who reject Truth are impervious to Allah’s Message, however clear may be the evidence in support of it. Faith and Good Life lead straight to the Goal – The Beauteous Gardens of Bliss Eternal!

SURAH AL ZALZALAH: [The Earthquake].
The Hour of Judgement must needs be heralded by a mighty Convulsion. The earth will give up her secrets and tell her tale of all man’s doing. Men will march in companies and clearly see the inwardness of all their deeds. Not an atom of Good or Evil done, but will be shown in the final account of men convinced.

SURAH AL ADIYAT: [Those that Run].
Its subject matter is the irresistible nature of spiritual power and knowledge, contrasted with unregenerate man’s ingratitude, pettiness, helplessness, and ignorance. There are those that fight with eager charge, the hosts of evil, and storm its citadel. But unregenerate Man shows less than gratitude for Allah’s most gracious Bounties. His life bears witness to his treason and his greed. Allah’s Knowledge is all-embracing. All things hidden will be laid bare at Judgement.

SURAH AL QARI’AH: [The Great Calamity].
This Makkan Surah describes Judgement Day as the Day of Clamour, when mankind will be distracted and the landmarks of this world will be lost, but every deed will be weighed in a just balance, and find its real value and setting. Those whose good deeds will show substance and weight will achieve a Life of good pleasure and satisfaction, while those whose good will be light will find themselves Alas, in a blazing Pit of Punishment.

SURAH AL TAKATHUR: [The Piling Up].
This Surah gives a warning against acquisitiveness i.e. the passion for amassing worldly and material things, whether in the good things of this world, or in manpower or in other forms of megalomania, which leave no time or opportunity for pursuing the higher things of life.

SURAH AL ‘ASR: [Time Through the Ages].
This Surah refers to the testimony of Time through the Ages. All history shows that Evil came to an end. But Time is always in favour of those who have Faith, live clean and pure lives, and know how to wait, in patience and constancy.

SURAH AL HUMAZAH: [The Scandalmonger].
This Surah condemns all sorts of scandal, backbiting, and selfish hoarding of wealth, as destroying the hearts and affection of men. The Fire of Wrath will envelop them and wither up their hearts and minds, and consume that largeness of life which is the portion of mankind.

SURAH AL FIL: [The Elephant].
Let no man be intoxicated with power or material resources. They cannot defeat the purpose of Allah. So Abrahah Ashram fired by religious fanaticism led a large expedition against Makkah intending to destroy the Ka’bah with his elephant or elephants. A shower of stones, thrown by flocks of birds, destroyed him and his army almost to a man. The stones produced sores and pustules on the skin, which spread like a pestilence.

SURAH QURAYSH: [The Tribe of Quraysh].
This Makkan Surah may well be considered as a pendant to the last. If the Quraysh were fond of Makkah and proud of it, if they profited, by its central position and it guaranteed security, from their caravans of trade and commerce, let them be grateful, adore the One True Creator and accept His Message. Who gave the Quraysh their talents for the arts of peace, for trade, for commerce and for journeys south and north at proper seasons, and made their home inviolable in Makkah? Surely they, if any, should adore their Lord and listen to His Message of Unity and Truth.

SURAH AL MA’UN: [The Neighbourly Assistance].
The subject matter is the meaning of true worship, which requires Faith, the practical and helpful love of those in need, and sincerity rather than show in devotion and charity.What remains if you deny all Faith and personal responsibility? Why then help the helpless or teach others deeds of charity? Vain were worship without heart and soul. What do you think of men who make great show, but fail to meet the simple needs of daily life?

SURAH AL KAWTHAR: [The Abundance].
This Surah sums up in the single mystic word Kawthar [Abundance] the doctrine of spiritual Riches through devotion and sacrifice. The converse also follows: indulgence in hatred means the cutting off of all hopes of this life and the Hereafter. To the man of Allah, rich in divine blessings, is granted a Fountain unfailing, they will quench the spiritual thirst of millions. Turn, then, in devotion and sacrifice to Allah, nor heed the venom of Hatred, which destroys its own hopes, alas, of the present and the future!

SURAH AL KAFIRUN: [Those Who Reject Faith].
This Surah defines the right attitude to those who reject Faith. In matters of Truth we can make no sacrifices, but there is no need to persecute or abuse anyone for his faith or belief. The man of Faith holds fast to his faith, because he knows it is true. The man of the world, rejecting Faith, clings hard to worldly interests. Let him mind his worldly interests, but let him not force his interests on men sincere and true, by favour, force, or fraud.

SURAH AL NASR: [The Help].
This beautiful Surah was the last of the Surahs to be revealed as a whole, though the portion of the verse 3 of Surah Al Ma’idah: “This day have I perfected your religion for you” etc., contains probably the last words of the Holy Qur’an to be revealed. The date of this Surah was only a few months before the passing away of the Beloved Nabee S.A.W. from this world, Rabi 1, A.H. 11. The place was either the precincts of Makkah at his Farewell Hajj, Dhu al Hijjah A.H. 10, or Madinah after his return from the Farewell Hajj. Victory is the crown of service, not an occasion for exultation. All victory comes from the help of Allah. Praise and Glory belongs only to Allah: to Him we humbly Turn and pray for Grace, for He is oft-Returning in Grace and Mercy.

SURAH AL MASAD or AL LAHAB: [The Plaited Rope] or [The Flame].
“Abu Lahab: “Father of Flame” – was the nickname of an uncle of the Nabee S.A.W; from his fiery hot temper and his ruddy complexion. He was one of the most inveterate enemies of early Islam. When the Nabee S.A.W. called together the Quraysh and his own family members to come and listen to his preaching and his warning against the sins of the people, the “Father of Flame” flared up and cursed the Nabee S.A.W. saying “Perdition to Thee!” This Surah carries the general lesson that cruelty ultimately ruins itself. The man who rages against holy things is burnt up in his own rage. His hands, which are the instruments of his action, perish, and he perishes himself. No boasted wealth or position will save him. The curses, insults, threats and spite, harmed not the innocent, but hit the wrondoers themselves and branded them with eternal infamy!

SURAH IKHLAS: [The Purity of Faith].
The nature of Allah is here indicated to us in a few words, such as we can understand. Here we are specially taught to avoid the pitfalls into which men and nations have fallen at various times in trying to understand Allah. Keep Faith all pure and undefiled. There is Allah, the One and Only; Eternal, Free from all needs; on Whom depend, to Whom go back all things; He hath no son nor father nor partner. There is no one like unto him.

SURAH AL FALAQ: [The Daybreak].
In Allah’s Created World, there are all kinds of forces and counter forces, especially those put in motion by beings who have been endowed with some sort of will. The forces of Good may be compared to light, and those of evil to darkness. Allah can cleave the depths of darkness and produce light (Surah Al An’am verse 96], and therefore we should cast off fear and take refuge in Divine Guidance and Goodness. Banish fear, and trust His Providence. No danger, the, from the outer world, no secret plottings from perverted wills, no disturbance of your happiness or good, can effect the fortress of your inmost soul.

SURAH AL NAS: [Mankind].
The previous Surah pointed to the necessity of seeking Allah’s protection against external factors which might affect an individual. Here the need for protection from internal factors, mankind being viewed as a whole, is pointed out. This Surah is a pendant to the last Surah, and concludes the Most Glorious and Holy Qur’an with an appeal to us to trust in Almighty Allah Rabbul ‘Aala’meen, rather than man, as our sure shield and protection. It warns us specially against the secret whispers of evil within our own hearts.
Allah is the Heavenly Sovereign Who gives Laws and Allah is the Goal to which we will be returned and Judged. Let man but place himself in Allah’s hands, and never can Evil touch him in his essential and inner life.

Courtesy: www.everymuslim.net

Taraweeh 8 or 20?

TARÂWIH SALAH – EIGHT RAKÂTS OR TWENTY?

There is a growing misconception among present-day Muslims (especially the younger generation) that the Tarâwih Salâh which is performed during the month of Ramadhân constitutes eight rakâts only. This is however incorrect because:

1. It is in conflict with the Sunnah

2. It is in conflict with the Ijmâh [consensus] of the Sahâbah (R.A.)

3. It is in conflict with the Ijmâh (consensus) of the four madhâhib.

THE SUNNAH IN THIS REGARD

Although many, Ulema (eg. Hafiz Ibn Taymiyyah, Allâmah Subki and Qâdi Shawkâni) are of the opinion that Rasulullah Sallallahu alaihi wasallam never fixed the exact number of rakâts for the Tarawih salâh, we are convinced that the Sunnah is twenty rakâts because the twenty rakât Tarâwih was introduced by Hadrat Umar R.A. and Rasulullah Sallallahu Alayhi Wasallarn had commanded us to follow the Khulafa-e-Râshdîn (especially Hadrat Abu Bakr and Hadrat Umar R.A.). Rasulullah Sallallahu Alaihi Wasallam said: “Hold firmly on to my Sunnah and the Sunnah of the Khulafa-e-Râshidîn.” “Follow the two after me (i.e. Hadrat Abû Bakr and Hadrat Umar.

Allâmah Badrud-Dîn Aini, writes that we understand from the above Hadîth that those who follow Hadrat Abû Bakr and Hadrat Umar R.A. will be rewarded and those who do not follow them will be punished.

THE IJMA [CONSENSUS] OF THE SAHABAH R.A.

The twenty rakât Tarâwih that was introduced by Hadrat Umar R.A. was unanimously accepted by all the Sahâbah R.A. without any objection. In other words, they had ijma [consensus] in this regard. Many âyât of the Qur’ân and ahâdith of Rasulullah Sallallahu Alaihi Wasallam denote the Shari authority (hujjiyyah) of Ijmâ’. Among those are:

“And whoever opposes the Rasul after the guidance (of Allah) has been manifested unto him, and follows other than the believers way. We appoint for him that unto which he himself has turned, and we expose him unto Jahannam – a hopeless journey’s end.” “My Ummah will never unite upon bâtil (falsehood., deception).

In addition to the above, it should also be borne in mind that consensus of the Sahabah R.A. represents the highest and most authoritative form of ijmâ’.

A CLOSER LOOK AT THE FOUR MADHAHIB

While Imam Hanifah, Imam Shâfi’i and Imam Ahmed bin Hanbal R.A. agree that the Tarâwih Salâh comprises of twenty rakâts, there are two narrations from Imam Mâlik According to one narration he too agrees that the Tarâwih Salâh comprises of twenty rakâts. Ibn Qâsim has however narrated from Imam Mâlik, that he preferred thirty-six rakâts and three rakâts witr thereafter. (Most Mâliki textbooks however mention the twenty rakât narration only).

This however does not mean that Imam Mâlik rejected the ijmâ’ of the Sahâbah R.A. The standard practice n Madinah at that time was thirty-six rakâts and the reason for performing thirty-six rakâts was that the people of Makkah would perform tawâf after every four rakâts of Tarâwih. Because tawâf can only be performed in Makkah, the people of Madinah would perform an additional four rakâts nafl salâh after every four rakâts of Tarâwih.

Considering the above and the fact that these additional sixteen rakâts (4×4) were regarded as nafl (and not Sunnah mu’akkadah as in Tarâwih) and were performed individually. we may conclude that Imarn Mâlik and the other Fuqahâ of Madinah also agreed that the actual Tarâwih comprises of twenty rakâts only.

NOTE 1

According to Sheikh Atiyyah Muhammad Sâlim, from the fourth Hijri century, only twenty rakâts Tarâwih were performed in Madinah. Thereafter in the 8th century when Imam Zain-ud-Dîn AI-Irâqi was appointed the Imam of Masjid-un-Nabawi the people would return to the Masjid later during the night to perform the additional sixteen rakâts. The famous historian As-Sa’ûd writes that this practice continued until the late ninth and early tenth Hijri century.

NOTE 2

It is not permissible to oppose the consensus of the four madhâhib. This is understood from the fact that Rasulullah Sallallahu Alaihi Wasallam had commended us to follow the Sawâd-al-A’zam (vast majority). Since all the other true madhâhib do not any longer exist, these four madhâhib represent the Sawâd-al-A’zam.

NOTE 3

Many Ulema (eg. Abu Ja’far Tahâwl, Abu Eesa Tirmizi, Ibn Rushd Qurtabi, Ibn Qudâmah Maqdisi, etc.) have discussed the divergent opinions of the Fuqahâ [jurists] in various topics. None of them have ever mentioned a single Faqîh [jurist] who held the opinion that the Tarâwih salâh had eight rakâts only.

THE NARRATION OF HADHRAT Â’ISHA R.A.

Imam Bukhari R.A., has recorded a narration from Hadrat Â’isha R.A.. in which she says:

“Rasulullah Sallallahu Alaihi Wasallam would never read more than eleven rakâts – neither in Ramadhân nor in any other month. He would perform four rakâts and do not ask of their beauty and length. He would thereafter perform another four rakâts and do not ask of their beauty and length. He would thereafter perform three rakâts.” Hadrat Â’isha R.A. says that she (once) asked Rasulullah sallallahu alaihi wasallam whether he slept before performing the witr salâh. Rasulullah Sallallahu alaihi wasallam replied: “O Â’isha! My eyes sleep but not my heart.”

This Hadîth is often cited in substantiation of the claim that Rasulullah Sallallahu Alaihi Wasallam performed only eight rakâts in the Tarâwih Salâh. It is however incorrect to make such a deduction from this Hadîth because this Hadîth is discussing the Tahajjud Salâh and ‘h Salâh and not the Tarâwih The words “nor in any other month” are a clear indication that this Hadîth is not regarding the Tarâwîh Salâh. (Tarâwih is not Performed in any other month besides Ramadhân.)

There is a Hadith in which Hadrat Â’isha R.A. narrates that during the last ten days of Ramadhân. Rasulullah Sallallahu alaihi wasallam would stay awake throughout the night and he would exert himself in ibâdah. It is possible that upon hearing this narration from Hadrat Â’isha R.A. some people would think that compared to the rest of the Year, Rasulullah Sallallahu alaihi wasallam read more rakâts of Tahajjud Salâh in Ramadhân. In order to dispel such doubts, Hadrat Â’isha R.A. explained that Rasulullah Sallallahu alaihi wasallam’s Tahajjud Salâh always comprised of eleven lengthy Rakâts irrespective of whether it was Ramadhân or any other month.

Imam Bukhâri R.A., has quoted the above mentioned Hadith of H@rat A’isha R.A. in the following chapters of his Al-Jâmi As-Sahîh:

The chapter regarding Nabî’s (Sallallahu alaihi wasallam) salâh during the nights of Ramadhân and other months.
The chapter regarding the virtue of salâh during Ramadhân.
The chapter that Nabi’s Sallallahu alaihi wasallam eyes would sleep but not his heart.
The chapter on Witr salâh.

Imam Bukhari’s R.A. not including this Hadith in the chapter on Tarâwih indicates that he too understood that this Hadith discussed the Tahajjud salâh and not the Tarâwih Salâh. In fact, none of the Muhaddithîn [scholars of Hadîth] have included this Hadith in the chapter on Tarâwih. Imam Muhammad Al-Marwazi R.A. has in his book “Qiyâm-ul-Layl” dedicated a separate chapter to discuss the number of rakâts of the Tarâwlh salâh. Despite quoting a number of Ahâdith in this chapter, he has not in the slightest manner indicated to this Hadîth of Hadrat Â’isha R.A.

IS TAHAJJUD AND TARAWIH THE SAME?

Proponents of the eight rakât Tarâwih reject the above explanation saying that Tahajjud and Tarâwih is the same salâh. This claim Is also incorrect because there is a vast difference between the two. Among the various differences between the Tahajjud and Tarâwih salâh is:

Tahajjud was introduced in Makkah and Tarzâwih in Madinah,

Tarâwih is performed immediately after the Esha salâh whilst Tahajjud is performed much later at night (in the last third of the night).

NOTE: Neither Imam Bukhâri and Imam Marwazi nor any other Muhaddith regarded Tahajjud and Tarâwih as the same!

WEAK SUBSTANTIATION

There is a Hadith that is attributed to Hadrat Jâbir R.A. in which he narrates that once during the month of Ramadan Rasulullah Sallallahu alaihi wasallam led them in eight rakâts (of Tarâwih) and thereafter the Witr salâh. The following night they gathered in the Masjid hoping that Rasulullah Sallallahu alaihi wasallam would once again lead them in salâh as he had done the previous night. They however continued waiting for Rasulullah Sallallahu alaihi wasallam till the morning. In the morning Rasulullah Sallallahu wlaihi wasallam explained to them the reason for not joining them. He said that he had feared that Witr would be made compulsory, upon them.

This Hadîth is however extremely, weak and can never form the basis for any Shar’i ruling. The person claiming that he is narrating this Hadîth from Hadrat Jâbir R.A.. is Eesa bin Jâriyah. He is an extremely unreliable narrator. Imam Nasa’i and Imam Abû Dawûd R.A. have both called him “Munkar-ul-Hadîth” – one whose narrations are Munkar. A munkar narration is the narration of an untrustworthy narrator that contradicts the narration of a group of trustworthy narrators. Imam Nasa’i R.A. has also called him “Matrûk”. Matrûk literally means left alone but in this context it means that Eesa bin Jâriyah is an unreliable narrator. The Muhaddithîn normally use the word Matrûk (and many other words) to show the unreliability of a narrator.

Muhammad bin Humaid Ar-Râzi, another narrator in this Hadith’s chain of transmisson [sanad] is also very weak. Some Muhaddithîn (eg. Imam Abu Zur’ah) have declared him a liar.

THE NARRATION OF HADHRAT SÂ’IB IBN YAZID R.A.

Imam Mâlik R.A. has recorded a narration from Hadrat Sâ’ib bin Yazid R.A. that Hadrat Umar R.A. had commanded Hadrat Ubay bin Ka’b and Hadrat Tamim Dâri R.A. to lead the people in eleven rakâts of salâh (eight rakâts Tarâwih and three rakâts Witr).

It is often claimed on the basis of this narration that Hadrat Umar R.A. had commanded the performance of only eight rakâts Tarâwih and not twenty.

However, a thorough study of the chains of transmission (asânid) of this narration reveals that three people have narrated from Hadrat SS’lb bin Yazld R.A. They are:

i) Hârith bin Abdir Rahmân

ii) Yazld bin Khusayfah

iii) Muhammed bin Yusuf

Hârith bin Abdir Rahmân and Yazid bin Khusayfah have narrated twenty rakâts from Hadrat Sâ’ib R.A. Yazid bin Khusayfah also has three students namely Ibn Abi Dhib, Muhammed bin Ja’far and Imam Mâlik. All three have narrated twenty rakâts from Yazid.

Muhanimed bin Yusuf also has three students. They are:

Imam Mâlik
Ibn Ishâq
Da’ud bin Qays

While Imam Mâlik narrates eleven rakâts from Muhammed bin Yusuf, Ibn Ishâq narrates thirteen rakâts and Da’ud bin Qays narrates twenty one rakâts.

When a Hadith is transmitted in different manners so that the contents of each transmission differ and it is not possible to give preference to any particular transmission, the Muhaddithîn call it Mudtarib. The Mudtarib Hadith is regarded as unsound and insufficient evidence for the deduction of any Shar’î ruling. Muhammed bin Yusuf’s narration is an ideal example of a Mudtarib Hadith.

On the contrary, the narrations of Harith bin Abdir Rahmân and Yazîd bin Khusayfah are authentic and supported by many other narrations in the books of Hadîth.

HÂFIZ IBN TAYMIYYA’S R.A. OPINION

Some of Ibn Taymiyya’s writings imply that he was of the opinion that eight rakâts, twenty rakâts, thirty rakâts, thirty-six and forty rakâts are all sunnah. It is clear from the preceding discussion that we do not agree with him. Nevertheless, he also explains that the more virtuous (and preferred) practice differs according to the condition of the Muslims. If the Muslims are able to perform eight very lengthy rakâts as was the practice of Rasulullah Sallallahu alaihi wasallam, the performance of eight rakâts would be better. However, if they are unable to perform such lengthy rakâts it would be better for them to perform twenty rakâts.

NOTE: The length of Rasulullah’s Sallallahu alaihi wasallam salâh (that he performed at night) may be estimated from the following:

He would perform salâh until his feet would swell.

He would continue performing salâh until half the night had passed.

He sometimes continued performing salâh until the Sehri time had almost expired.

Hadrat Abu Dharr R.A. narrates that one night he performed salâh with Rasulullah Sallallahu alaihi wasallam. He says: “I stood in salâh with him (i.e. Rasulullah Sallallahu alaihi wasallam) until I began resting my head on the wall due to the length of his salâh.

Considering the worldly commitments of modern day, Muslims and their physical weakness, it is obvious that none of them can manage such lengthy rakâts. Therefore, even according to Ibn Taymiyya’s opinion, twenty rakâts is best for them.

CONCLUSION

In view of the preceding discussion we conclude that:

The Sunnah Tariiwih consists of twenty rakâts and not eight.
The performance of only eight rakâts in Tarâwih cannot be established from any sound Shar’î evidence/proof.

Source: Jamiat Ulama SA

BIBLIOGRAPHY:

Ahsan-ul Fatâwa Mufti Rasheed Ahmed Ludhianwi

Âp Ke-Masâ’il Aur Un Ka Hal Moulana Muhammad Yusuf Ludhranwi

Dars-e-Tinnidhi Mufti Muhammad Taqi Uthmân

Fatâwa Rahimiyya Mufti Abdur Rahim Lajpuri

At Tarâwih Shaikh Atiyva Muhamrnad Sâlim

Is Tarâwih Twenty Rakâts? Published by Madrasah Arabia Islamia

REFERENCES

Fatâwa ibn Taymiyya V.2 Pg. 46 Masâbih P.44 Nayl-ul Awtâr V.1 Pg. 46

Abu Da’ud, Tirmizi, Ibn Maj’ah, Ahmed – Mishkat.

Binâyah Sharh Hidâyah.

Dars Imam Tirmizi – quoting Allamah Habib-ur-Rahmân A’zmi, Suyuti, Nawawi and Nawab Sideeq Hasen Khan.

Surah Nisâ Âyah 115.

Sunan Ibn Majah 283 / Tirmizi V.2 Pg.49.

Al-Manâr Ma’Nur-ul-Anwâr Pg. 226.

Âp Ke Masâil Aur Un Ka Hal Pg. 54.

Ibid.

Rakât-e-Tarâwih Pg. 60-61 (Moulana Habib-ur-Rahmân A’zmi) Dars Tirmizi V.2 Pg.653.

At-Tarâwih. Sheikh Atiyya Muhammed Sâlim Pg. 60, 67, 69.

Ibn Mâjah – Mishkât Pg. 30 Al-Aqd-Al-Jayyid Pg. 37.

Bukhâri V.1 Pg. 135, 152, 269, 503.

Ahsan-ul Fatâwa V.530. Fatâwa – Raheemiyya V. 1 Pg. 331 Dars Tirmizi Pg. 663 V.2.

Ahsan-ul- Fatâwa V. 3 Pg. 530.

Ibid.

Ibid.

Ahsan-ul Fatâwa V.532.

Qiyâm-ul Layl Pg. 90.

Fatâwa Rahimiyya V.1 Pg. 335: Although Abu Zur’ah and Ibn Hibbân have commented positively regarding Eesa bin Jâriyah, the Muhaddithîn still declare him unreliable because their principle is that when a narrator is declared reliable by some scholars and unreliable by others, the opinion of those who regard him unreliable will be given preference.

Fatâwa Rahimiyya V.1 Pg. 335

Mu’atta Imam Mâlik Pg. 98.

Âp Ke’ Masâ’il Aur Un Ka Hal V.3 Pg. 39-41.

Dars – Tirmizi V.2 Pg. 654 Footnotes (continued from Pg. 653).

Ibid.

Bukhâri Ma’al Fath V.3 Pg. 12/V. 8 Pg. 449.

Tirmizi (Chapter on the Qiyâm of Ramadhân) V. 1 Pg. 99 Fâruqi Kutub Khana – Pakistan.

Ahmed – Maj’ma’uz Zawâ’id V. 3 Pg. 172.

Dars Tirmizi V.2 Pg. 655.

Bad Weather Days

Assalam Alaykum,

Recently we had a fair amount of snowfall and it actually settled which is rather unusual for us.  Anyway, one morning whilst walking through the snow I was amazed to see a lady jogging through the snow.  About a day or so later, I see another man running whilst it is still snowing in the early evening as I walk home from work.  Both of these individuals were jogging/ running as part of their exercise routine.

This got me thinking in that see how someone can be so dedicated to a particular task/ cause when they put their mind to it.  They know the outcome that if they continue to train they will eventually achieve their goal.  The goal maybe to keep fit or merely to avoid being a couch potatoe. They come across days like the above, with bad weather but still they remain undeterred.

Why do I mention this?  Well the case of a believer is similar, they know (should know!) the outcome if they do/ don’t follow the requirements laid out by the deen of Islam.  This needs to be often remembered so that we keep ourselves in check and avoid straying from the straight path.  We need to keep at the forefront of our mind the continuous effort we should make to increase our good deeds and please Almighty Allah.

Just like the runners mentioned above, the Muslim will also come accross ‘days with bad weather’ but we should not fear or despair but take it in our stride, be patient and carry on with our end goal in mind.  It maybe hard at first but with duah and perseverance, Insha’Allah we will remain strong and not waiver, even during these bad days.

Its now running late so I will end here.  These were just a few words to invoke some thoughts and keep us motivated.  All good is from Allah alone, and any mistake are from my own shortcomings.

Please remember me and my family in your duas and pray I am able to keep the site updated more frequently in future.

Wasalam

Am I Grateful?

Am I truly grateful for each breath that I take,
For each and every moment that I am awake?
Do I thank Allah for my restful sleep,
And for the dreams that cause me to weep?

Am I honestly thankful to the Almighty One,
For the early morning mist, the bright, rising sun?
During Fajr prayer, I use my soft prayer mat,
As Allah’s servant, do I appreciate that?

Throughout the day, do I realise,
That Allah, All knowing and the Most Wise,
Gives me what I need and so much more
And that I have so much to be grateful for?

A grandmother’s love, a book of hadith,
The clothes that I wear, the food that I eat,
The book that I should follow, the Holy Qur’an,
Promoting the good and ending the wrong.

So I must ask myself every beautiful day,
Am I truly grateful for each breath that I take,
For each and every moment that I am awake?
Do I thank Allah for my restful sleep,
And for the dreams that cause me to weep?

By Ibn-e-Malik (Voices Issue 7)

The 1400 Year History of Taraweeh Salaah

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

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Taraweeh Summary

Insha’Allah, the summary for the portion of Qur’an recited in Taraweeh Salaah each night will be posted up here.