“The lies, innovations & conjectures behind Tarawih”

The lies, innovations & conjectures behind Tarawih

There is indeed no doubt that praying ‘Nawafil Salah’ is a very virtuous act in Islam (especially during Ramadhan). Unfortunately ‘Tarawih’ (which is 8 or 20 Rakah Salat after Isha Prayers and is offered by Ahle Sunnah brothers as well as Nasibies/Wahabies) does not fall within the category of virtuous acts due to the evils and innovations attached to it.
Our objections are as follows:
The false claim that Tarawih was the Sunnah of the Prophet (s)
It is falsely claimed that Rasool (saw) offered Tarawih for three Nights, and he that thereafter abandoned it fearing that Tarawih might become obligatory upon Ummah.
The reality: The Prophet (s) offered Tahajjud during those three nights and not Tarawih
It is important to note that:
1. Tarawih is 20 or 8 Rakah prayer after Isha عشاء Prayer
2. At no point did Rasool (saww) pray 20 or 8 Rakah Salah after Isha prayers.
What Rasool (saww) offered for 3 nights, was only and only TAHAJJUD Prayer (which starts after Midnight).
Our stance is backed up by the following hadith, wherein the Prophet prayed after the “Middle of Night”.
Narrated ‘Urwa:
That he was informed by ‘Aisha, “Allah’s Apostle went outin the MIDDLE OF NIGHT(i.e. For Tahajjud) and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah’s Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the Morning Prayer.
Sahih Bukhari, Volume 3, Book 32, Number 229
In light of this tradition we deem it imperative that people stop falsely suggesting that the Sunnah is evidenced by the fact the Prophet (s) prayed 8 or 20 Rakah Salah after Isha Prayer. The fact is no such evidence exists and we challenge our opponents to negate our assertion.
Note: Some blind ignorant people (including the Mufties of Saudia) allege that “Qiyamul Lail قیام الیل “(i.e. Tahajjud) and Tarawih after Isha Prayer are the same thing. We will deal with this later on Insha-Allah.
Praying Tarawih in a Mosque Congregation (Jama’ah)
Ahle Sunnah (as well as Nawasib/Wahabies) claim that Rasool (saww) stopped the so called Tarawih Prayer (First) in Congregation and (Second) in Mosque, fearing that it would become obligatory upon his Ummah. And while Rasool (saw) already passed away, therefore it can no more become compulsory for Ummah.
The reality: Offering Nawafil at home is Sunnat-e-Muwakkidah
Our opponents have baked a cake wherein the ingredients are a mixture of lies and truths. The defenders of Tarawih have prioritised the non related part of the speech of Rasool (saw), over the relevant and most important part of his words.
Here is the complete speech of Rasool (saw):
Narrated Zaid bin Thabit:
Allah’s Apostle made a small room (with a palm leaf mat). Allah’s Apostle came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah’s Apostle delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of ANGER, saying, “You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer (i.e. Tahajjud or the so called Tarawih) at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer.”
Sahih Bukhari, Volume 8, Book 73, Number 134
We can see that Rasool (saw) cited this Tahajjud (or the so called Tarawih) Prayer, and stated:
1. Offer this Tahajjud (or so called Tarawih) prayer at your homes.
2. Conduct the said prayer individually not in congregation at home.
3. These individual Nawafil exceed those offered in a Mosque until Qiyammah whether or not the Prophet (s) is alive is an irrelevant consideration)
It is therefore Sunnat-e-Muwakkidah (strongly recommended) to pray Nawafil at home whereas congregational Tarawih conflicts directly with the Sunnah of the Prophet (s).
Side Comment: Nawafil (optional) prayers cannot be offered in Congregation (Jammah).
This is an undeniable fact and but the advocates of Tarawih will argue why Rasool (saww) offered the Nawafil of Tahajjud (which is also known as Qiyam-ul-Lail) in congregation over three nights?
The answer is, Rasool (saw) didn’t offer any optional prayers during those three nights, he offered the compulsory prayers, which is why others were permitted to pray behind him (s) in congregation.
Qiyyam-ul-Lail was made compulsory for Rasool (saw) by Allah (swt) who states:
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
[Shakir 17:79] And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
Rasool (saw) was only offering the Compulsory Prayer with the Niyyah (intention) of “Fardh” فرض , when others behind him, they only followed the Niyyah of Imam.
It is wrong to suggest that Rasool (saw) ever offered optional prayers behind a congregation made the Jamma’ah for any Nafl Prayer during his whole life. That is why he stressed that the Tahajjud (or so called Tarawih) prayers be offered at home.
If the Tarawi advocates oppose our position could they kindly direct us to any evidence suggesting that:
1. This strong recommendation of Rasool (saww) was abrogated after his death.
2. Praying it in congregation,and that too in mosques, is better than praying individually at home.
Tarawih has quashed the highly recommended Sunnah of our Rasool (s) (i.e. Sunnat-e-Muwakkidah)
Tarawih has opposed the strongly worded endorsement of the Prophet (s) that optional prayers be offered at home until the Day of Judgment.
According to the sayings of Rasool (saw), one sign of Biddah an evil (misguided Innovation) is this that people stop acting upon one similar Sunnah of Rasool which is why the Prophet (saw) said:
وعن غضيف بن الحارث الثمالي قال : قال رسول الله صلى الله عليه وسلم : ما أحدث قوم بدعة إلا رفع مثلها من السنة فتمسك بسنة خير من إحداث بدعة
‘Allah’s Messenger (pbuh) said: ‘If one nation innovates something, then one Sunnah of same kind disappeares, thus holding a Sunnah is better than making an innovation”.
Mishkat al-Masabih, Volume 1 page 40
Tarawih falls within the ambit of an evil, misguided, innovation, after all it has replaced the recommended Sunnah that optional prayers be recited within the confines of one’s own home. We challenge our opponents to prove our assertion wrong
Tarawih vs “Sahaba Worship”
Tarawih has nothing to do with the Sunnah of Rasool (saw), it is the by-product of “Sahaba Worship” as Umar Ibn Khattab introduced it (against the recommendation of Rasool (saw)).
Narrated Abu Huraira:
Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur 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 the people praying in different groups. A man praying alone or a man praying with a 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’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘what an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night(Tahajjut).
Sahih Bukhari, Volume 3, Book 32, Number 227
Maulana Waheed uz Zaman Khan in his commentary of Bukhari wrote the following relating to this hadith:
“From the words of Hadhrat Umar (i.e. what a good Innovation), it becomes clear that he did not personally join that prayer. Perhaps Hadhrat Umar thought that Nafl prayers are better at home and during the latter part of the night. Muhammad bin Nasr Marozi narrated that Ibn Abbas said that he was with Umar that people started making noises. Upon this Hadhrat Umar inquired what was that. Others told him that people are going back after offering Tarawih. Hearing this, Hadhrt Umar said: “The night that has been left, is better that what has passed away”.
Ahle Sunnah as well as Nawasib/Wahabies claim that:
• One can pray Nawafil in a mosque congregation (as the Sahaba were praying in small congregations in above mentioned hadith)
• Umar didn’t start an entirely new Innovation, but he merely formalised a practice wherein those Sahaba that had hitherto prayed in small group congregations could now do so in a single large congregation
And our reply is as follows:
• Umar had merely replaced a Bidah of the Sahaba playing Nawafil in congregations with another Biddah, namely them all praying in a single congregation. Replacing one Bidah, with another Biddah does not make that Bidah a halal act!
• As Caliph, it was obligatory upon Umar Ibn Khattab to stop those people (who were praying in small congregations) from this Biddah. Unfortunately rather than cutail such a Bidah, he placed his support behind it, by formalising it and publicising it!
There were many that had hitherto prayed individually, but Umar Ibn Khattab’s public support for this Biddah, the real Sunnah of our Rasool (saw) society evaporated from the public conscience.
Tarawih has stopped many people from praying ‘the actual’ Tahajjud Prayer
Let us analyse this part of above mentioned hadith:
…On that, ‘Umar remarked, ‘what an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night(Tahajjud).
Sahih Bukhari, Volume 3, Book 32, Number 227
Now the real Sunnat-e-Muwakkidah (highly Recommended Sunnah) is to pray Tahajjud, but people (out of their disease of Umar Worship… pursuant to the “Seerat-e-Sheikhain) preferred this Evil Misguided Innovation of Tarawih upon the Tahajjud Prayer.
It is evident by the fact that Umar’s followers rush to the “Tarawih Prayers” on the false premise that their fast is not accepted without it), but remain asleep during the times of Tahajjud. This is down to no other reason save “Sahaba Worship”.
The Misguided Innovated Fatwas of the four Fiqhs of Ahle Sunnah about Congregation of Tarawih.
As proved earlier, our Rasool (saw) never prayed any 8 or 20 Rakah prayers after Isha Prayers (either individually, or in a congregation).
Now let us look at the edicts of four Sunni Fiqh Imams regarding praying Tarawih in congregation:
Hanafi Fiqh
We read in Durr al-Mukhtar, Volume 2 page 46:
(التراويح سنة) مؤكدة لمواظبة الخلفاء الراشدين (للرجال والنساء) إجماعا
“Tarawih unanimously is Sunnat Muakida as the guided caliphs were persevered in offering it with men and women”
We read in Durr al-Mukhtar, Volume 2 page 47:
(والجماعة فيها سنة على الكفاية) في الاصح، فلو تركها أهل مسجد أثموا
“To offer it in congregation is Sunnat Kiffaya according to the most correct opinion, if all the people of a mosque abandoned it, then all of them would be sinners”.
Note:The Sahaba didn’t offer Tarawih prayers during the lifetime of our Prophet (s) or during the reign of Abu Bakr, were all of these individuals, including the Prophet (s) and Abu Bakr, sinners as the Fatwa suggests?
We also read in Fatawa Alamgiri, Volume 1 page 116:
وَلَوْ صَلَّى التَّرَاوِيحَ ثُمَّ أَرَادُوا أَنْ يُصَلُّوا ثَانِيًا فُرَادَى
“If they offered Tarawih and then they want to offer it a second time then they should do it individually (not in a congregation)”.
Note: Can the Nawasib of Sipah Sahaba tell us if it the Prophet (s), declared it Haram to offer Tarawih a second time in a congregation? If the Prophet (s) never said such a thing, who has the right to declare acts as haram in the Shariah after his death?
We read in Durr al-Mukhtar, Volume 2 page 49:
(والختم) مر سنة، ومرتين فضيلة، وثلاثا أفضل (ولا يترك) الختم (لكسل القوم)
“Khatam (completing Quran) once is Sunnah, twice is Fadhilah (better), thrice is Afdhal (best), and Khatam (completing Quran) should not be abandoned due to the laziness of people.”
Note: The Prophet (s) never completed any Quran (once or twice or thrice) during any 8/20 Rakah prayer after Isha, so how has this staircase of virtues come into fruition?
Shafai & Hambali Fiqh
They declare the Jama’at an obligatory Sunnah for all i.e. leaving without any reason is a sin.
Whilst we offer no comments from our side comments by our Sunni Brothers would be much appreciated.
Maliki Fiq’h
They consider the Jama’at as Mustahab i.e. better, but not an obligatory Sunnah.
Our Comments:
This is again a bidah as the Prophetic Instructions were that it is Mustahab to offer Tahajjud at home. If certain individuals choose to oppose the Prophet’s directive and want to declare it Mustahab in Jammah, they do so at their own risk.
Further challenges regarding Tarawih directed at those of the Wahabi / Nasibi persuasion
According to Salafies any new action, which was not been revealed by Allah (swt), and was later invented by the people constitutes a misguided innovation (Biddah).
We accordingly invite them to take up the following challenges:
(1). Why do Wahabies pray Tarawih for 30 Nights of Ramadhan in congregation?
1. Our Rasool (saw) offered Tahajjud congregational prayers (or so called Tarawih) for just three nights during Ramadhan. Why have you extended this Sunnah of three nights to an entire thirty nights during Ramadhan?
2. Moreover, why have you restricted it to the thirty nights of Ramadhan and not three hundred and sixty five nights a year? (i.e. Did Rasool ever tell you that this Congregational Tarawih prayer can only be offered during Ramadhan and would be Haram and would be rendered haram if replicated during other times of the year?)
Note: This thirty day extension has no nexus with the Prophet (s), the Salafies are merely implementing the Qiyyas of their second Khalifa.
(2). The Salafi Sunnah of completing the entire Quran during “Tarawih”
We invite the Salafies to enlighten us:
1. Did the Prophet ever complete the recitation of the entire Quran via congregational prayers over the thirty nights of Ramadhan?
2. If not, can they produce any authentic Hadith wherein the Prophet (s) ordered that his Ummah do so after his death (s)?
It is indeed ironic that the same Salafies that object to the Shia regularising the practice of Darood before Adhan due it being a Bidah have themselves regularised a practice of completing the Quran during the Congregational Tarawih prayers, and encourage participation in it!
Note: Neither Allah, nor His Rasool (saww) ever ordered (or recommended) the recitation of the entire contents of the Quran during Congregational prayers during the thirty nights of Ramadhan. Contrary to this, Allah (swt) recommended that we read those parts of the Quran that are easy.
[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully),therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah’s way, therefore read as much of it as is easy (to you),
Therefore, completing one Quran during the thirty nights of Ramadhan is nothing other than a Bidah of Umar Ibn Khattab, and Salafies are prioritising adherence to his innovation rather than adherence to the Quran and Sunnah.
Claiming that there is no difference between Tarawih and Tahajjud both attract the same Rewards
The differences between Tahajjud and present day Tarawih are as follows:
1. Tahajjud was compulsory upon Rasool (saw)
Tahajjud prayer was obligatory on our Prophet (s) whereas he never offered 8 or 20 Rakah Salah in Congregation, as is done in Tarawih.
2. Tahajjud is a Sunnat-e-Muwakkidah upon Ummah, whereas Tarawih is not
Tahajjud was always a Sunnat-e-Muwakkidah upon the Ummah unlike Tarawih (i.e. 8 or 20 Rakah Salat after Isha prayers) that is at best a mere “Nafl” prayer (if prayed individually at home). Tarawih has absolutely no preference over any other Nafl prayer offered at any other time during the day
The harsh reality is praying Tarawih in a mosque congregation renders it inferior to any other Nafl Prayer which is offered individually at home)
3. Tahajjud Time starts only after the middle of the night (i.e. praying any Nafl after Isha doesn’t count in Tahajjud)
We read in Quran:
[Shakir 73:1] O you who have wrapped up in your garments!
[Shakir 73:2] Rise to pray in the night except a little,
[Shakir 73:3] Half of it, or lessen it a little,
[Shakir 73:4] Or add to it, and recite the Quran as it ought to be recited.
Similarly, see the verse 20 of Surah Muzamil below:
[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day.
Therefore, if anyone remains insistent that praying 8 or 20 Rakah Salat after Isha prayer merits the same rewards of Tahajjud, is blind (both physically and spiritually).
4. Even Umar Ibn Khattab differentiated between Tarawih and Tahajjud
Whilst Umar Ibn Khattab introduced the Biddah of Tarawih he was fully aware of the difference between Tarawih and Tahajjud Prayers as can be evidenced through his own testimony:
Narrated Abu Huraira:

Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur 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 the people praying in different groups. A man praying alone or a man praying with a 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’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘what an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night(Tahajjut).
Sahih Bukhari, Volume 3, Book 32, Number 227
Do the Salafies/Wahabies still have courage to claim there is no difference between Tarawih and Tahajjud and they carry the same rewards?
Umar Ibn Khattab prayed 20 Rakah during Tarawih while Rasool (saw) offered 8 Rakah in Tahajjud
One of the biggest differences between Tahajjud and Tarawih is the fact that the established Sunnah of our Rasool (saw) was to offer 8 Rakah during Tahajjud whereas Umar Ibn Khattab initiated Tarawih, with a 20 Rakah Salah.
This also proves that when Umar Ibn Khattab started Tarawih, he had no intention of reviving the Sunnah of Rasool (saw) who offered Tahajjud for 3 nights in a mosque congregation.
We have addressed the 8 and 20 Rakah dispute, in detail in the third Chapter
Reading the Quran at a fast pace rather than reading it in a slow meaningful way to secure the attention of the congregation
Should the Holy Qur’an be recited at a fast pace to cover more than one part every night during Tarawih Prayers?
The Quran says that it should be recited meaningfully and listened to attentively
[Yusufali 7:204] When the Qur’an is read, listen to it with attention, and hold your peace: that ye may receive Mercy.
Similarly:
[Shakir 75:16] Do not move your tongue with it to make haste with it,
Does completing whole Quran during these congregational prayers of Tarawih reflect these teachings of the Quran, or make the recitation meaningful? The method of Qur’an recitation during tarawih conflicts with the dictates of the Quran and in fact makes a mockery of it.

Evils of conjecture
Conjecture is Haram in Islam. Allah (swt) says in the Quran:
[Shakir 10:36] And most of them do not follow (anything) but conjecture; surely conjecture will not avail aught against the truth.
Iblees (Satan) was the first one who practiced “Qiyyas”, when he set out his grounds for refusing to prostrate before Adam (as), namely that he was made of fire that was a superior substance to mud.
Similar forms of conjecture are applied used to justify the practice of Tarawih despite their having no basis from the Quran or edicts of the Prophet (s).

Umar’s justification for introducing congregational Mosque prayers
Umar Ibn Khattab used conjecture to deduce that praying congregational Mosque prayers were better than praying individually at home. The reality is such conjecture violates a specific directive of the Prophet (s) in the same way that the conjecture of Satan violated a directive of Allah (swt).
Tragically the practice of conjecture did not become otiose with the death of Umar, rather it was inherited as a practice by his followers, who formulated further conjectures as a means of seamlessly incorporating Tarawih into the Islamic Shariah.

Second conjecture the Prophet (s) wished that the practice of congregational Tahajjud parayers be re-instituted following his death

Such an argument is a blatant lie on the part of the Nawasib, since neither Allah (swt) nor the Prophet (s) expressed such a wish. What would have prevented the Prophet (s) from expressing such a wish, had he wanted the practice to be re-introduced following his death?
There exist a plethora of good acts, that unlike Tarawih do not conflict with Islamic principles but are still graded by Salafies/Wahabies as Misguided Innovations, as the Prophet (s) never practised them himself, nor did he command other to implement such a practice. Innovated practices that the Salafis fond abhorrent include: conveying blessing upon the Prophet (s) before Adhan, celebrating Eid Milad-un-Nabi etc.

Both of the above are good acts, that do not violate the principles of Islam unlike Tarawih, and yet the Salafis still deem the Biddah based on conjecture!
Umar Ibn Khattab introduced Tarwih in order to revive the Sunnah of the Prophet (s)
Umar’s advocates claim that he started Tarawih in order to revive the Sunnah of our Rasool (saw), who had offered Tahajjud prayers for three nights in his mosque. This is again conjecture, at no point did Umar insist that he was merely reinstituting the Sunnah of the Prophet (s) who had offered congregational Tahajjud prayers in the mosque for three nights.
Contrary to this, when Umar Ibn Khattab introduced Tarawih (after Isha Prayers) he said: “A good New Innovation”. If today’s Salafis insist that Umar’s usage of the words ‘Good New Innovation’ that merely meant reviving the Sunnah of the Prophet (s), they are again adopting conjecture that has no basis in the eyes of Allah (swt).

The actual reasons behind the 8 or 20 Rakah Tarawih dispute
There is a big dispute over the Rakahs of Tarawih:
Adherent of the four Sunni Imams insist that Tarawih comprises of twenty Rakahs,
Salafis claim that it is eight Rakahs
This is a very interesting dispute and this confusion is borne out of the false assumption that “Tahajjud” and “Tarwih” are one and the same.

The reality behind this dispute is:
According to Sunni Sources, Rasool (saw) offered eight Rakah Salat during Tahajjud (including 3 Witr)
But when Umar Ibn Khattab initiated Tarawih, he ordered people to pray twenty Rakah Salat.
This further proves that when Umar initiated Tarawif after Isha prayers he was not intending to reintroduce the three nights of Tajajjud prayers that had been offered by the Prophet (s) in the past.
The Sahaba that followed Umar prayed twenty Rakah after Isha, as did the four madhab Imams that followed them.
The landscape changed with the rise of the Salafis and their insistence that Umar was merely reintroducing the defunct Sunnah of the Prophet (s), namely the three night congregational Tahajjud prayers, under the guise of Tarawih.
As Sunni sources suggested that the Prophet (s) only offered eight Rakah Salat in Tajajjud and not twenty, the dispute rose as to whether or not Tarawih and Tahajjud were one and the same. Salafis insisted that Tarawih was eight Rakah, hereon in began the divergence of views.

The Sunnah of our Rasool (saw) was to offer eight Rakah during Tahajjud
There are many Ahadith [in Sunni Sources] that our Rasool (saw) offered only 8 Rakah during Tahajjud (with an additional 3 Rakahs of Witr, thus making a total of 11 Rakahs).

Narrated Abu Salma bin ‘Abdur Rahman:

I asked ‘Aisha, “How is the prayer of Allah’s Apostle during the month of Ramadan.” She said, “Allah’s Apostle never exceeded eleven Rakat in Ramadan or in other months; [i.e. throughout whole year] he used to offer four Rakat– do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat.” Aisha further said, “I said, ‘O Allah’s Apostle! Do you sleep before offering the Witr prayer?’ He replied, ‘O ‘Aisha! My eyes sleep but my heart remains awake’!”
Sahih Bukhari, Volume 2, Book 21, Number 248
Similar traditions can be located in the above chapter of Sahih Bukhari.
Umar Ibn Khattab ordered people to pray twenty Rakah in Tarawih
We shall now submit evidence that Umar allowed people to pray twenty Rakah during Tarawih, thus proving that he had no interest with re-introducing the Tahajjud Sunnah of the Prophet (s).
In Muwatta Imam Malik, from Yazid bin Rooman:“People used to offer twenty three Rakah Salat during the time of Umar Ibn Khattab”.
Bayhaqi from Sa’ib bin Yazid:“Twenty Rakah Salat in Ramadhan was offered during the times of Umar Ibn Khattab”.
Mussanif Ibn Abi Shayba from Yahya bin Saeed:“Umar ordered a person to offer twenty Rakah Salat”.
Musnaf Ibn Abi Shayba from Abdul Aziz bin Rafi’i:“Abi Ibn Ka’ab used to lead people in Jamah for twenty Rakah Tarawih and three Rakah Witr”.
Musnaf Ibn Abi Shayba from Ata’a:“Ata’a said he found people offering twenty three Rakah Salat including Witr”.
Bayhaqi narrated from Abu al-Khaseeb:“Sowaid bin Ghafla (a Sahabi) used to do abulution in Ramadhan and offer five resting periods and twent Rakah.”
Mussanif Ibn Abi Shayba from Sa’eed bin Abaid:“Ali bin Rabia used to lead us in give “Tarweehas” and three Witr during Ramadhan”.
Bayhaqi from Abz Al-Hasna’a:“Ali ordered one among them to lead five Tarweehas of Tarawih”.
Bayhaqi from Abu Abdul Rehman Salama, and he from Ali:“Ali ordered one among them to lead twenty Rakah Tarawih prayer”.
The Ahle Sunnah also accepts that our Rasool (saw) offered 8 Rakahs during Tahajjud, but they openly claim to follow the 20 Rakah Tarawih prayers of Umar Ibn Khattab and other Sahabas.
It is ironic that the same Ahle Sunnah criticize Salafies/Wahabies when it comes to extending Tarawihs to 30 nights, and praying it after Isha prayer, and completing whole Quran during it adhere to Umar Ibn Khattab, but when it comes to the numbers of Rakah in Tarawih, then deem 20 Rakah to be Biddah and 8 Rakahs to be the correct Sunnah of Rasool (saw). Ultimately this means that it is not the Ahle Sunnah that are innovating rather the Sahaba are by going against the established Sunnah of our Rasool (saw).
We do not need to comment any further on this controversy as the parties to the dispute have made their particulars of claim, clear for all to see.

Did Mawla Ali (as) ever stop people from praying Tarawih?
The Defenders of Tarawih often use this excuse to prove its legitimacy, namely that Khalifa Ali bin Abi Talib never stopped his subjects from offering Tarawih prayers. This is a blatant lie. Mawla Ali (as) sought to stop people from perpetuating this Biddah but the people had become so indoctrinated by the ‘Sunnah Shaikhain’ i.e. Sunnah of first two Caliphs, that it was impossible to show them the right path.
The historical background of a further misguided innovation borne out of adherence to the “Sunnah Sheikhain’
There originally existed only two Divine Sources of Islamic Sharia
1. Quran.
2. Ahlulbayt (i.e. Sunnah of Rasool transmitted through Ahlulbayt).
Tragically the people Innovated and added a third Sourceof Islamic Sharia the “Seerat-e-Sheikhain” (i.e. Following the Sunnah(/Biddahs) of first 2 Caliphs).
For them, following the practices of first two Caliphs was on par with adhering to the Quran and Sunnah.
Mawla Ali (as) became the first victim of the misguided innovation, when following the death of Umar Ibn Khattab, the Caliphate was offered to him (as) on the caveat that he adhere to the “Sunnat-e-Sheikhain”.
This misguided innovation is of major historical significance, those wishing to learn more are invited to read our article:
Bidah (Innovation)
Now let us return to our original topic of Tarawih. Now let us return to our original topic of “Tarawih”. The following extract is from one of the Sermons of Mawla Ali (as) that clarifies many hidden / distorted historical facts
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُثْمَانَ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلالِيِّ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ صَلَّى عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ قَالَ أَلا إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ خَلَّتَانِ اتِّبَاعُ الْهَوَى وَ طُولُ الأمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الأمَلِ فَيُنْسِي الآخِرَةَ أَلا إِنَّ الدُّنْيَا قَدْ تَرَحَّلَتْ مُدْبِرَةً وَ إِنَّ الآخِرَةَ قَدْ تَرَحَّلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الآخِرَةِ وَ لا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا فَإِنَّ الْيَوْمَ عَمَلٌ وَ لا حِسَابَ وَ إِنَّ غَداً حِسَابٌ وَ لا عَمَلَ وَ إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ مِنْ أَهْوَاءٍ تُتَّبَعُ وَ أَحْكَامٍ تُبْتَدَعُ يُخَالَفُ فِيهَا حُكْمُ اللَّهِ يَتَوَلَّى فِيهَا رِجَالٌ رِجَالاً أَلا إِنَّ الْحَقَّ لَوْ خَلَصَ لَمْ يَكُنِ اخْتِلافٌ وَ لَوْ أَنَّ الْبَاطِلَ خَلَصَ لَمْ يُخَفْ عَلَى ذِي حِجًى لَكِنَّهُ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَ مِنْ هَذَا ضِغْثٌ فَيُمْزَجَانِ فَيُجَلَّلانِ مَعاً فَهُنَالِكَ يَسْتَوْلِي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ وَ نَجَا الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللَّهِ الْحُسْنَى إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ كَيْفَ أَنْتُمْ إِذَا لَبَسَتْكُمْ فِتْنَةٌ يَرْبُو فِيهَا الصَّغِيرُ وَ يَهْرَمُ فِيهَا الْكَبِيرُ يَجْرِي النَّاسُ عَلَيْهَا وَ يَتَّخِذُونَهَا سُنَّةً فَإِذَا غُيِّرَ مِنْهَا شَيْ‏ءٌ قِيلَ قَدْ غُيِّرَتِ السُّنَّةُ وَ قَدْ أَتَى النَّاسُ مُنْكَراً ثُمَّ تَشْتَدُّ الْبَلِيَّةُ وَ تُسْبَى الذُّرِّيَّةُ وَ تَدُقُّهُمُ الْفِتْنَةُ كَمَا تَدُقُّ النَّارُ الْحَطَبَ وَ كَمَا تَدُقُّ الرَّحَى بِثِفَالِهَا وَ يَتَفَقَّهُونَ لِغَيْرِ اللَّهِ وَ يَتَعَلَّمُونَ لِغَيْرِ الْعَمَلِ وَ يَطْلُبُونَ الدُّنْيَا بِأَعْمَالِ الآخِرَةِ ثُمَّ أَقْبَلَ بِوَجْهِهِ وَ حَوْلَهُ نَاسٌ مِنْ أَهْلِ بَيْتِهِ وَ خَاصَّتِهِ وَ شِيعَتِهِ فَقَالَ قَدْ عَمِلَتِ الْوُلاةُ قَبْلِي أَعْمَالاً خَالَفُوا فِيهَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مُتَعَمِّدِينَ لِخِلافِهِ نَاقِضِينَ لِعَهْدِهِ مُغَيِّرِينِ لِسُنَّتِهِ وَ لَوْ حَمَلْتُ النَّاسَ عَلَى تَرْكِهَا وَ حَوَّلْتُهَا إِلَى مَوَاضِعِهَا وَ إِلَى مَا كَانَتْ فِي عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَتَفَرَّقَ عَنِّي جُنْدِي حَتَّى أَبْقَى وَحْدِي أَوْ قَلِيلٌ مِنْ شِيعَتِيَ الَّذِينَ عَرَفُوا فَضْلِي وَ فَرْضَ إِمَامَتِي مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَ رَأَيْتُمْ لَوْ أَمَرْتُ بِمَقَامِ إِبْرَاهِيمَ ( عليه السلام ) فَرَدَدْتُهُ إِلَى الْمَوْضِعِ الَّذِي وَضَعَهُ فِيهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ رَدَدْتُ فَدَكاً إِلَى وَرَثَةِ فَاطِمَةَ ( عليها السلام ) وَ رَدَدْتُ صَاعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَمَا كَانَ وَ أَمْضَيْتُ قَطَائِعَ أَقْطَعَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لأقْوَامٍ لَمْ تُمْضَ لَهُمْ وَ لَمْ تُنْفَذْ وَ رَدَدْتُ دَارَ جَعْفَرٍ إِلَى وَرَثَتِهِ وَ هَدَمْتُهَا مِنَ الْمَسْجِدِ وَ رَدَدْتُ قَضَايَا مِنَ الْجَوْرِ قُضِيَ بِهَا وَ نَزَعْتُ نِسَاءً تَحْتَ رِجَالٍ بِغَيْرِ حَقٍّ فَرَدَدْتُهُنَّ إِلَى أَزْوَاجِهِنَّ وَ اسْتَقْبَلْتُ بِهِنَّ الْحُكْمَ فِي الْفُرُوجِ وَ الأحْكَامِ وَ سَبَيْتُ ذَرَارِيَّ بَنِي تَغْلِبَ وَ رَدَدْتُ مَا قُسِمَ مِنْ أَرْضِ خَيْبَرَ وَ مَحَوْتُ دَوَاوِينَ الْعَطَايَا وَ أَعْطَيْتُ كَمَا كَانَ رَسُولُ اللَّهِ (صلى الله عليه وآله ) يُعْطِي بِالسَّوِيَّةِ وَ لَمْ أَجْعَلْهَا دُولَةً بَيْنَ الأغْنِيَاءِ وَ أَلْقَيْتُ الْمَسَاحَةَ وَ سَوَّيْتُ بَيْنَ الْمَنَاكِحِ وَ أَنْفَذْتُ خُمُسَ الرَّسُولِ كَمَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ فَرَضَهُ وَ رَدَدْتُ مَسْجِدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَى مَا كَانَ عَلَيْهِ وَ سَدَدْتُ مَا فُتِحَ فِيهِ مِنَ الأبْوَابِ وَ فَتَحْتُ مَا سُدَّ مِنْهُ وَ حَرَّمْتُ الْمَسْحَ عَلَى الْخُفَّيْنِ وَ حَدَدْتُ عَلَى النَّبِيذِ وَ أَمَرْتُ بِإِحْلالِ الْمُتْعَتَيْنِ وَ أَمَرْتُ بِالتَّكْبِيرِ عَلَى الْجَنَائِزِ خَمْسَ تَكْبِيرَاتٍ وَ أَلْزَمْتُ النَّاسَ الْجَهْرَ بِبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَ أَخْرَجْتُ مَنْ أُدْخِلَ مَعَ رَسُولِ اللَّهِ (صلى الله عليه وآله ) فِي مَسْجِدِهِ مِمَّنْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَخْرَجَهُ وَ أَدْخَلْتُ مَنْ أُخْرِجَ بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِمَّنْ كَانَ رَسُولُ اللَّهِ (صلى الله عليه وآله ) أَدْخَلَهُ وَ حَمَلْتُ النَّاسَ عَلَى حُكْمِ الْقُرْآنِ وَ عَلَى الطَّلاقِ عَلَى السُّنَّةِ وَ أَخَذْتُ الصَّدَقَاتِ عَلَى أَصْنَافِهَا وَ حُدُودِهَا وَ رَدَدْتُ الْوُضُوءَ وَ الْغُسْلَ وَ الصَّلاةَ إِلَى مَوَاقِيتِهَا وَ شَرَائِعِهَا وَ مَوَاضِعِهَا وَ رَدَدْتُ أَهْلَ نَجْرَانَ إِلَى مَوَاضِعِهِمْ وَ رَدَدْتُ سَبَايَا فَارِسَ وَ سَائِرِ الأمَمِ إِلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) إِذاً لَتَفَرَّقُوا عَنِّي وَ اللَّهِ لَقَدْ أَمَرْتُ النَّاسَ أَنْ لا يَجْتَمِعُوا فِي شَهْرِ رَمَضَانَ إِلا فِي فَرِيضَةٍ وَ أَعْلَمْتُهُمْ أَنَّ اجْتِمَاعَهُمْ فِي النَّوَافِلِ بِدْعَةٌ فَتَنَادَى بَعْضُ أَهْلِ عَسْكَرِي مِمَّنْ يُقَاتِلُ مَعِي يَا أَهْلَ الإِسْلامِ غُيِّرَتْ سُنَّةُ عُمَرَ يَنْهَانَا عَنِ الصَّلاةِ فِي شَهْرِ رَمَضَانَ تَطَوُّعاً وَ لَقَدْ خِفْتُ أَنْ يَثُورُوا فِي نَاحِيَةِ جَانِبِ عَسْكَرِي مَا لَقِيتُ مِنْ هَذِهِ الأمَّةِ مِنَ الْفُرْقَةِ وَ طَاعَةِ أَئِمَّةِ الضَّلالَةِ وَ الدُّعَاةِ إِلَى النَّارِ وَ أَعْطَيْتُ مِنْ ذَلِكَ سَهْمَ ذِي الْقُرْبَى الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَ ما أَنْزَلْنا عَلى عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ فَنَحْنُ وَ اللَّهِ عَنَى بِذِي الْقُرْبَى الَّذِي قَرَنَنَا اللَّهُ بِنَفْسِهِ وَ بِرَسُولِهِ (صلى الله عليه وآله) فَقَالَ تَعَالَى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ فِينَا خَاصَّةً كَيْ لا يَكُونَ دُولَةً بَيْنَ الأغْنِياءِ مِنْكُمْ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ اتَّقُوا اللَّهَ فِي ظُلْمِ آلِ مُحَمَّدٍ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ لِمَنْ ظَلَمَهُمْ رَحْمَةً مِنْهُ لَنَا وَ غِنًى أَغْنَانَا اللَّهُ بِهِ وَ وَصَّى بِهِ نَبِيَّهُ ( صلى الله عليه وآله ) وَ لَمْ يَجْعَلْ لَنَا فِي سَهْمِ الصَّدَقَةِ نَصِيباً أَكْرَمَ اللَّهُ رَسُولَهُ ( صلى الله عليه وآله ) وَ أَكْرَمَنَا أَهْلَ الْبَيْتِ أَنْ يُطْعِمَنَا مِنْ أَوْسَاخِ النَّاسِ فَكَذَّبُوا اللَّهَ وَ كَذَّبُوا رَسُولَهُ وَ جَحَدُوا كِتَابَ اللَّهِ النَّاطِقَ بِحَقِّنَا وَ مَنَعُونَا فَرْضاً فَرَضَهُ اللَّهُ لَنَا مَا لَقِيَ أَهْلُ بَيْتِ نَبِيٍّ مِنْ أُمَّتِهِ مَا لَقِينَا بَعْدَ نَبِيِّنَا ( صلى الله عليه وآله ) وَ اللَّهُ الْمُسْتَعَانُ عَلَى مَنْ ظَلَمَنَا وَ لا حَوْلَ وَ لا قُوَّةَ إِلا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
“The Caliphs before me intentionally practiced such acts in which they went against Rasool Allah (saww). They broke the promises (which they made with Rasool) and changed the Sunnah of Rasool Allah (saww). If (today) I ask people to leave all these things (innovations) and restore things back to the way they were at the time of Rasulullah (s), my army shall rebel and abandon me, and I shall be left alone. All that shall remain turning to me shall be those Shi’a who recognise my virtues and rank.
He then elaborate with examples:
“If I return Fadak to the heirs of Fatima and if I order to restore the “SA’a” (a unit for measuring wheat) of Rasool Allah (s). And if I return the properties, which were given by Rasool (s) to their original owners, and deny the decisions which were based on injustice (and tyranny), and snatch the women who were illegally taken by some people and return them to their husbands, and if I deny the (unjust) distribution of Fadak, and start giving the shares to every one equally (as were originally given by Rasool (s), but earlier caliphs started giving according to status), …. and restore the condition of Khums of Rasool (saww), and restore the mosque of the Prophet (s) to its original position, and make “Masah alal Khaffin” haram, and issue the punishment (“Had”) for drinking “Nabeedh” (alcohol made out of barley), and give the fatwa for Mut’ah being Halaal, and start saying 5 Takbirs at funeral, and make it obligatory upon people to recite “Bismillah” loudly during Salat …… and ask people to follow the Quranic and Sunnah way of giving Talaq, and ask people to give all the Sadaqat, and to restore the way of ablution, bathing and prayer to it’s original form and time, and give back the fidya (which was unjustly taken) to people of Najran, and return the slave girls of people of Persia, and ask people to return to Qur’an and Sunnah of Rasool (s), then all people will abandon me (and I will be left alone). I ordered people that they should only gather for Fardh (obligatory) prayers during Ramadhan, and told them that congregation (Jamah) in Nafal (i.e. Tarawih) is a Bidah (innovation) then all of these people started shouting that Sunnah of Hadhrat Umar has been changed.
Rudhutul Kafi, Sermon of Al-Fatan wa Al-Bidah, page 59, published in Iran.
Majlesi said: ‘According to me it is authentic’(Miraat al-Uqool, v25 p130).
Hadi Najafi said: ‘The chain is Sahih’ (Maowsouat Ahadith Ahlulbayt, v4 p286).
Ali Koorani said: ‘The chain is Sahih’ (Alf Sooal wa Ishkal, v2 p84).
Yusuf Bahrani said: ‘Sahih’ (Al-Hadaeq al-Nadhera, v8 p168).
Tarawih continued amongst the people the entire blame should be apportioned to the “Sunnah of Sheikhain” and not Mawla Ali (as).
Imam al-Baqir (as) and Imam al-Sadiq (as) were also asked about the permissibility of praying optional prayers in congregation during the nights of Ramadan, they both narrated a tradition of the Prophet (s) where he said:
“Verily, the offering of nafila (recommended prayers) in congregation during the nights of Ramadan is an INNOVATION… O people! do not say nafila prayers of Ramadan in congregation…. Without doubt, performing a minor act of worship which is according to the sunnah is better than performing a major act of worship which is an innovation.”
al-Hurr al-Amili, Wasa’il al-Shia, volume 8 page 45
In brief, there exist many more such narrations from Ahlulbayt Imams (as), where they severely criticized Tarawih.
Nasibi Excuse that the above mentioned Hadiths are from Shia Books and thus rejected
Such an approach further evidences their rejection of ‘Thaqlayn’, whilst the Shias narrated from them. This is their fate and no one can guide them except Allah (swt).
Nevertheless, Nawasib still have to answer the following questions to us:
1. Did your fourth rightly guided Khalifa (i.e. Ali Ibn Abi Talib) have the right to add something into Islamic Sharia?
2. If not, then why does his supposed non objection legitimise Tarawih into Islamic Sharia?
If you accept this approach then rather than incorporating Tarawih into Islamic Shariah you would have to deem your fourth rightly guided Khalifa to be an innovator just like the second one!
Nawasib should avoid altering their standards as a mechanism for proving the legitimacy of Tarawih. Unlike fourth rightly guided Khalifa as depicted by the Nawasib, our Mawla Ali (as) severely criticized Tarawih and dissociated himself from it.
Note:Even Sunni scholar Showkani in his famous book An-Nayl Al-Awtaar, accepted this that Imams of Ahlulbayt (as) deemed Tarawih to be misguided innovation.
“The progeny of the Prophet (s) say that congregation in Tarawih is an INNOVATION”.
Nayl al-Awtar, volume 3, page 50

WRITTEN BY: Taahir

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