Monday, 14 July 2014

TURN THE TABLE OVER, THE BREAKING POINT: EVEN A DROP OF ALCOHOL IS PROHIBITED:

TURN THE TABLE OVER, THE BREAKING POINT:

EVEN A DROP OF ALCOHOL IS PROHIBITED:

BY  Adv. MOHAMMED ASIF ALI .




THE BEGINNING:


Recently When I was on travel, I met a Muslim Married Man, who blessed with many kids Allhamdulilaha, to him I am just like a little brother, I am just a student. During the discussion on various issues of Islamic ruling, then He suddenly rake’s  up a question, which I felt very interesting one to discuss with you all.  


THE QUESTION:


“That there are many people says(or Might Have seen) that even after consuming one big size wine bottle, they don't get intoxicate, they don’t loose their sense. He was trying to say that Muslims allowed to consume Alcohol until someone mind don't get intoxicate. Allah prohibited the  "Intoxication", but if anyone don't get intoxication after consuming a bottle of wine then there is nothing wrong one who drinks. He said.”


THE WISDOM:


 Allah says in the Qur'an ch 16 Verse 125 "Invite in the way of your lord with With Wisdom..."  

I need to act patiently as well as wisely, to reply his tactical question, not just to reply but have to convince him. If I would have said directly its "Harram" for  surely, it will not go down his throat, he couldn't  have convinced and walk away with a same believe on alcohol as before, with no change.


THE PROHIBITION:


Firstly:

 I Quoted the Verse of The Holy Qur'an, ch 5 Verse 90 ": O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper."

This Verse of the Qur’an unequivocally  prohibited the consuming Wine, Alcohol and etc...

Then next I quoted the Hadith of beloved prophet Mohammed(pbuh)

“Any thing intoxicated into lager Quantity prohibited same in Smaller Quantity”
[Sunnah Ib In Maja Vol 3 Ch 30 Hadith 3392]

  Prophet Mohammed(pbuh). Clearly prohibited the use of Alcohol in any decree of level, little of more, snip or tot, directly or indirectly

Even a drop of Alcohol is prohibited, whether someone get’s intoxication or not.

I know He hasn't  yet satisfied, or fully convinced with all my explanation so far, something is keep on pinching back on his mind.



THE CONFUSION:


He ask me a Question.

"If you take(consume) a glass of water you don't get intoxicate" and "If someone take glass of wine  and don't get intoxication " How come glass of water become’s "Halal" and  glass of "wine" is prohibited ?

I made it clear to him “Muslim” Means “one who submit his will to Allah”  

Allah says in the Qur'an ch 3 Verse 32 "Obey Allah and Obey his messenger" We have to believe or follow what Allah and Messenger of Allah said.

I know, the ice not going to break that easily. The turning point yet to come.


THE BREAKING POINT: TURNING THE TABLE OVER


 As I mentioned  earlier Allah says  to use your "wisdom, Hik’ma" What Allah has blessed me.  He thrown a question at  me, which is seem to be a logical one. Now I have to respond in a more soundful manner, which would be a befitting or palatable  reply to his question. off course it will going to little bitter for him, after hearing my answer. I have to use little logic and science to break his myth of purity.


My respond:


"Do you believe urine is dirty, "yes" He agreed! If I prove with scientifically, that having a "drop of urine will not effect much on your health, would you like to drink a "drop of urine" ?


I have given him a another example:

 "Gutter or dirty water"  have(some)  " drop of gutter water in your food"  Scientifically nothing will happen to you.


After hearing my respond, He just become blank and hasn’t spoken a word after that on his issue, but his face gesture and body language, said lot, “Ice is broken”  He convinced finally. Allhamdulilah! praise be to Allah.


Allhamdulilah, Religion of Islam is pure, free from dirt and same time very logical and scientific, Even a some thing contaminate or pollute in a least degree will not be acceptable.  On  the other side whole(majority) world in search for the excuses for least, evil, crime, etc... to fulfill their lustful desire.

May Allah give hidiya to All. Ameen.



Friday, 11 July 2014

WHICH SECT (FIR'QA) WILL ENTER INTO JANNAH? & WHAT YOU CALL YOURSELF?

WHICH SECT (FIR'QA) WILL ENTER INTO JANNAH?
 &
WHAT YOU CALL YOURSELF?




WRITTEN BY MOHAMMED ASIF ALI.




     Allah in Al-Qur’an, Chapter #3, Verse #110 says, [Believers], you are the best community singled out for people: you order what is right, forbid what is wrong, and believe in God.”

       This verse refers the whole believers, the Muslims, as one community and the best one who invite towards good and forbid evil; and one who would set an example of Unity, Integrity, Brotherhood, Truthfulness and Trustfulness to the rest of the communities. Because of these dominating features, the Muslims were called “Khayra ‘Ummati” i.e. The Ummah (Community) who performs good. But regrettably, instead of being the model of Integrity and One Brotherhood, today Muslim ummah has created divisions among themselves and thus in the sacred religion of Islam too. Instead of being called as Muslim, they feel proud to be named as a people of particular sect or division.


      This mindset of Muslim Ummah has provided the Dis-believers with an amplified opportunity to take over us and harm the basis of religion of Islam. Once the biggest empire has now divided in the name of sects and are fighting among themselves. And the Non-Muslims are never hesitant to take the full advantage of it. Intervention of Western Alliances in Shia- Sunni based disturbed regions like Iraq, Afghanistan, Syria, Egypt, etc and political advantages driven by politicians in the name of sects in India, Pakistan, Bangladesh, Myanmar, etc are among the few examples of this.

                                                                                                        
What is the Mystery of these sects in Islam?


Prophet Mohammed in his last Sermon said, “All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety (taqwa) and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood.” And urged from his Ummah not to create sect and division in Islam.  


(Reference: Al-Bukhari, Hadith 1623, 1626, 6361. Sahih of Imam Muslim also refers to this sermon in Hadith number 9. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774.)



Reading this, an obvious question arises that when Allah subhanawatala and his final messenger Mohammed(pbuh) forbidden creating sect and division in islam or ummah then What is the Mystery behind the Creation of Sects in Islam.

ProphetMohammed (pbuh) said
"My Ummah will be divided into 73 sects"
[Abu Dawood Hadith 4579]


 “…my Ummah will split into seventy-three sects. All of them are in the Fire except one sect. "And which is it O Messenger of Allah?' He said : "What I am upon and my companions”
[Trimidi Hadith 171]



Or
Only one sect will enter into Jannah and rest of them not?


[Note:  There are group of people believes that only one sect will enter into Jannah and rest of them will abode into hell fire forever. Go through the above note for the detail answer on this issue.]


For a long time, there exist many Islamic Groups having their purpose of maintaining the sanctity and essence of Islam among Muslims and undertaking the work of da’waah to spread Islam among Non-Muslims. Normally they all have common belief in Allah that he is the only Creator and Sustainer of the world,in all his prophets including the Prophet Mohammed (pbuh) (his Final Messenger), in the day of Judgement, and in Qur’an &Sahih Hadith.

But the Irony of the current situation is that, now these Groups have slowly shifted from calling themselves as Islamic Groupto “A SECT”. The questions raises now, why do they call themselves a sect rather than merely an Islamic group, which worksfor the cause of Allah?


Answer to this Question too lays in the above quoted Sahih Hadiths. The Hadith of Prophet says
“My Ummah(Muslims) will be divided into 73 sect and only one will enter into jannah”   who are they ? “Those who follow the prophet and Sahabas.”

According to the Hadith of Sahih Muslim 6023,which says that the practices of Prophet are nothing but Qur’an.AndSahabas are the strict followers of prophet’sSunnah. In brief, those who follow the Qur’an and Sahi Hadith will enter into Jannah.(In Shaa Allah)

In one of the Hadith of Prophet Mohammed, he said,
“A group of my ummah will continue to prevail, following the truth. They will not be harmed by those who humiliate them until the decree of Allaah comes to pass when they are like that.” (Narrated by Muslim#1920).


NOW THESE GROUPS JUST REALIZED THAT “THE PEOPLE WHO WILL ENTER INTO JANNAH HAS TO BE “A SECT”AND NOT SIMPLY“AN ORDINARY GROUP” SO THEY ARE MAKING A SHIFTING FROM CALLING “ISLAMIC GROUP”TO “A SECT( WHICH WILL ENTER INTO JANNAH)”

                 Note: The Issue related to the “Four Imams” links provided end of the notes:
   We have many Islamic Groups like, Tableegh, Salafees, Ahle Hadith, Ahl al-Sunnahwa’l-Jamaa’ah, Jamat-tul-Muslimeen, etc… many.



TABLEEGEH JAMMAT:


     I had a Talk with many Scholars of TableegeJammat, this Jammat has many negative points and very few positive point. This Jammat also known as “Bidha(Innovators In Islam)Jammat” in many countries of the World.
For more detail go through the below link:


Many people from this Jammat openly call that they are the only  Group/ Sect/ people who will enter into Jannah; and those who joins them will get the same as they do.




AHLE SUNNA-TUL-JAMMAT:


   This group basically has the long tradition following “Sufism”, they normally believe in Intercession of righteous dead to fulfill their wishes. 

For More Detail:


   The majority of this group people say, Those, who doesn’t believe in intercession of Righteous dead person, peer/baba/ Fakir/Awaliya, are Not Muslim and “We are the only people going to enter into Jannah”






SALAFEES AND AHLE HADITH  JAMMAT:




     

        This is another group among the Ummah, which, they claim, are the followers of Salaf-us-SaalihSahaabah.The word Salaf is a shortened version of the word ‘Salaf as-Saalih’, which means the ‘Righteous Predecessors’.Taabi’een and all first three generations.



The imams, in the past and more recently, have said a great deal describing this group. We may choose from among them the following: 


 
Sheikh Albani,
Sheikh Ibnebaaz,
 Sheikh Uthaymeen,
 Sheikh ul Islam Ibnetaimiya,Etc..more.


        All the Great Scholars use this term to distinct themselves from Bidha group when required, they call themselves as “Salafi”. Sheikh Albani Said “Its compulsory to call yourself Salafies”


       But when analyse we find, this practice remains fruitful as intended by Sheikh Albani for the time being only, when there was only one Jammat or group called “Salafi”. but today we have many Sect within the “Salafiees” eg. Mathkhali, Suroori and Qutubee. Each Salafi sect calls Kafir to another “Salafi” Group. If sheikh Albani said “its compulsory to call yourself as Salafies”, We should demand production of a proof in the light of Qur’an and Sahi Hadith whether the Qur’an and Sahi Hadith commanded us to call ourselves like this? And if(Surely) the answer is “NO”, then taqleed of Sheikh Albani or any other scholar except that of Qur’an and Sahi Hadith is not allowed. Islam permits the taqleed of only Qur’an and Sahi Hadith”.
“Produce a proof if you are truthful”
[Al-Qur’an ch 2 Verse 111]



AHLE HADITH  JAMMAT


This is another group among the Ummah, which, they claim, are the followers of“ Qur’an and Hadith”  i.e. “words of Allah and words of  prophet” .Since, the hadith can be Sahih and Daeef, the better word to use for “Me” is “Ahle Sahi Hadith” as I follow only Sahi Hadith excluding the Daeef ones.

The imams, in the past and more recently, have said a great deal describing this group.
al-Haakim
al-Khateeb al-Baghdaadi
Shaykh al-Islam Ibn Taymiyah
Imam Shafee,
Imam Muslim,
Imam Hanbal,
Imam Yahya bin saeed, Imam Tirmidhi,
Abu Daood,
IbneKhuzaimah, IbneHibban,
Imam Baihiqi,
Imam KhateebBaghdadi ,
IbneQayyim, Ibne Abdul bar,
Imam Dhahabi,
Imam ABuhatimrazi,
Abdullah ibnemuabrak,
Haroonurrashid(khalifa) QaziIyadh,
Abdul QadirJailani, Ibnekathir,



There is no much difference between Salafi and Ahle hadith groups as the essence of both are same and the conditions too. Like Salafiees, in Ahle Hadith too we find many sects (like Jam'iyyah Ahle Hadees, GurbaAhle Hadith, etc.) calling another Ahle Hadith groups, Mujahidin(KNM). In some country they call themselves “Ansari”. All belongs to same group but Name is different.

Note : Recently, during a discussion, I came to know that according to them, Following Qur’an and Sahi Hadith Will not sufficient a person to not enter into Jannah but He/ She Has to be a Ahle Hadith also.



NOW EACH GROUP OR SECT CLAIMS TO BE THE SAVED GROUP:

For more detail Go through the below links.

CHARACTERISTICS OF THE SAVED GROUP  & WHO ARE THE SAVED GROUP?

COMMENTS:

NOTE: We don’t have any intention to Harm or Hurt any Group or sect, we respect all great scholars and even We use their work in our talks and presentation Allhamdulilah but Taqleed is not allowed, Taqleed of, only Qur’an and Sahi Hadith allowed.


   I have to agree that, the groups or Islamic Jammat which is close to the Qur’an and Sunnah is “Ahle Hadith and Salafi” but the recent discussion give me a different angle to my whole perception because of  their shifting of Ideals or believe.




POINT: 1


THOSE WHO CALMING THEY ARE THE SAVED GROUP OR SECT ITSELF A HARRAM AND IT’S AN ACT OF CREATING SECTS IN ISLAM:


      ISLAM PROHIBITED CREATING SECTS IN ISLAM.


    "As for those who divide Their religion and break up Into sects, thou hast No part in them in the least: Their affair is with Allah: He will in the end Tell them the truth of all that they did."
 [Al-Qur’an 6:159]

"And hold fast All together, by the rope Which Allah (stretches out for you),and be not divided among yourselves;" (the word “rope” refers to Qur’an and Sahi Hadith)
 [Al-Qur’an 3:103]

   Some may argue for the sect by quoting the above mentioned hadith of our beloved Prophet which says of fragmentation of Muslim ummah into seventy-three sects.  

    But we neglect the essence of these hadith while quoting them which reports the prophet’s prediction of the emergence of seventy-three sects. He never said that Muslims should be active in dividing themselves into sects. 

The Glorious Qur’an commands us not to create sects. 

Those who follow the teachings of the Qur’an and Sahih Hadith, and do not create sects are the people who are on the true path. 

Allah says in Al-Qur’an, Chapter #3, Verse #32 :
“Obey Allah and Obey His Messenger”


POINT: 2

WHAT PROPHET MEANS THAT ONLY “ONE SECT WILL ENTER INTO JANNAH”

     Many people play with the clause “ONE SECT WILL ENTER INTO JANNAH” and says only one sect (one united group or sect) will enter into jannah and a person who practice Islam in his individual capacity without relating him to any Sect or Group will be denied the same even though he is adhered to the teachings of Qur’an and Sahi Hadith.
                                
    Lets take an example to understand the real essence of the word SECT used in the above mentioned hadith. (Disclaimer: The word ‘school’ used here in this example is for purpose of clarity of concept of Sect; otherwise Islam prohibits the creation of sects and different schools of thoughts in Islam. Islam in itself is a school of thought which is Complete in all respect.)

     Suppose, while addressing a meeting of students from all schools throughout the country, Education Minister of India makes a Statement that reads:

    “All students will fail in Exam except that Group of students who are regular, study well, and follow the teaching of Teacher.”

   Does the Education Minister specify any Name of School the student where of will pass the Exam? No!

    He means to say that a student, no matter from which part of the country or which school he belongs, who studies well and work hard toward his goal, In shaa Allah, he will pass the exams. Here, students from different areas and schools etc...Who pass the exams can be referred as one Group or Sect.


PROPHET MOHAMMED (PBUH) SENT AS UNIVERSAL MESSENGER TO THE WHOLE MANKIND AND CREATURES:

          Prophet Mohammed(pbuh) sent as messenger to the whole mankind not for any particular Nation or group as Allah says in the Qur’an,ch.#21, Verse #107 & Ch.#34, Verse #28.

   And while mentioning the kind of people will be achieved felicity, the home of Allah, the Jannah : said only one.

   Did Prophet Mohammed (pbuh) Specify any Name of group other than Muslim? The answer is beautifully ‘NO!’

   Whether He said only a people having its association with a group (together with the other persons of the group) will be rewarded with jannah? The answer remains same - No!

   When prophet says only one sect will enter into Jannah, he means to say that a Muslim who is strictly adhering to the teachings of  Qur’an and Sunnah (Sahih Hadith), irrespective of his/her nationality, association with an Islamic Group,Colour, Caste and occupation will enter into Jannah.

Allah clearly has given the criteria for the salvation.



   Indeed working in a Jammat in the way of Allah, spreading the Islam is fard, it will not be get effected by shayaten , blessing of Allah upon them and give better results in spreading Islam.

Allah says in the Qur’an

   “Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.”
[Al-Qur’an ch 3 Verses 104]

   This verse particularly referring to a “Dawees” who dedicated themselves in the way of Allah.

    It’s very important part of Islam, spreading the Message of Allah to the world and it’s also important for us to join any Jammat or orgnisation which strictly adheres to the Qur’an and Sunnah so that we could not go astray and could adhere to Islam with all its essence.
    But when a group or sect or Jammat starts claiming that they only will enter into Jannah, its Haraam in Islam. The Qur’an and Sahi Hadith no-where says that Ahle Hadith, or AhleSunna-tul-Jammat ,or Tableege or Salafees or any particular  Group or Jammat only will enter into Jannah. Saying and claiming like this absolutely prohibited and against the teaching of Qur’an and Sahi Hadith.

        The words of prophet is very clear in this respect which means “Those who follow the Qur’an and Sahi Hadith Will be the victorious one.”


      AllahSubanawatala, our Prophet and Islam prohibits creating sects. But at the same time Allah Subanawatala knew that still we, Muslims, will create sects and there will be sects in ummah; and  Prophet Mohammed (pbuh) also predicted the same that there will be sects in Ummah and only the people who follow the Qur’an and Sahi will be victorious and they are the true believers of  Qur’an and Sahi Hadith. 

HOW TO JUDGE?

Allah says in the Qur'an


     “Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong).”
[Al-Qur’an ch 2 Verse 185]

    Qur’an and Sahi Hadith is the criteria to judge for what is right and what is wrong. Anyone whatsoever claims verify it with the Qur’an and Sahi Hadith and judge it whether what they do is as per Islam or not. We do agree that there are many organizations closest to Islam than others, but association with these organizations or Jammats shall not be the criteria to judge a person instead a person shall be judged in his individual capacity on the basis of his association with  the Qur’an and Sahih Hadith; this is also the Thumb rule that Islam prescribes.



THERE ARE BOUND TO BE DIVIDION WITHIN THE SECTS:

      We, Muslims, have divided our community and created many sects - Division on the basis of The Four Imams.


Shafi :- later  there are many division created within.

 Hanafi:-  again there are many division within.etc 

If you come with any New Name of Jammat or sect, there will be a division later within. 



WHICH GROUP WILL ENTER INTO JANNAH?

     The whole article or note above gives us a clear and detailed view on“Which group will enter into jannah or  will be the victorious group on the Day of Judgment.”

    “Those who follow the Qur’an and Sahi Hadith Will enter into Jannah, all of them referred as one group” They are only Muslims only and nothing else.




QIYAMAT WILL NOT COME UNTIL MUSLIMS BECOME LIKE JEWS AND CHRISTIANS


      The Prophet (peace and blessings of Allaah be upon him) told us that his ummah would follow the previous nations, the Jews, Christians and Persians, but this was undoubtedly not praise for their actions, rather it is by way of condemnation and a warning.


      It was narrated from Abu Sa’eed (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “You will certainly follow the ways of those who came before you, hand span by hand span, cubit by cubit, until even if they entered the hole of a lizard, you will do so too.” We asked, “O Messenger of Allaah, (do you mean) the Jews and the Christians?” He said, “Who else?” (Narrated by al-Bukhaari, 3269; Muslim, 2669).

     It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The Hour will not begin until my ummah follows in the footsteps of those who came before it, hand span by hand span, cubit by cubit.” It was asked, “O Messenger of Allaah, like the Persians and Romans?” He said, “Those are the people?”


The Reminder:

             In any event, if there is any division between a Muslim and a Christian on the grounds of dogma, belief, ethics or morality, then the cause of such conflict could be traced to an utterance of Paul found in his books of Corinthians, Phillipians, Galatians, Thessalonians, etc., in the Bible.


    As against the teaching of the Master (Jesus) that salvation only 

comes through keeping of the commandments (Mathew 19:16-17),

 Paul nails the law and the commandments to the cross Paul nails 

the law and the commandments to the cross (Colossians 2:14)  and 

claims that salvation can only be obtained through the death and 

resurrection of Jesus Christ:-


"If Christ be not risen from the dead, then our preaching is vain, and your faith is also vain."
(1 Corinthians 15:14) 

MUSLIMS FOLLOWING THE SAME FOOT STEPS:

Following the Qur’an and Sahi Hadith, still not sufficient for you enter into jannah but you have to join our group, sect, Or FIR’Q for the salvation. 

PART II

 
WHAT YOU CALL YOURSELF? OR WHAT SHOULD WE CALL OURSELVES?

    What should we call ourselves? Those who are the follower of Qur’an and Sahi Hadith, this is the bitterest and hardest reality  for choosing other Name rather than what our creator commanded to call ourselves.

    When one asks a Person who believes in Allah and his final Messenger, "who are you?", the common answer is either ‘I am a Sunni, or ‘I am a Shia’. Some call themselves Hanafi, or Shafi or Maliki or Humbali. Some say ‘I am a Deobandi’, while some others say ‘I am a Barelvi’, or ‘Tableeg‘ or ‘ Ahle Hadith’ or ‘ Salafi’ or ‘Ahle sunnatul jammat’ etc….


Allah says in the Qur’an:

    “And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help!”
[Al-Qur’an ch 22 Verses 78]


    The word of Allah in the Qur’an says, His believer are Muslims, and all the messengers right from the Adam to Mohammed (peace be upon them all) were Muslims.  But the situation of the today Ummah is “Those following the Qur’an and Sahi Hadith” start calling with some other Names, the Name given by Humans. No wonder we come across by saying people “When I start following Qur’an and Sunnah become Ahle Hadith or Salafi or Tableegor Baralvi or Hanafi or Deobandi etc… 

But What Allah says in the Qur’an?

      And who is better in speech than he who [says: "My Lord is Allah (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims."
[Al-Qur’an ch 41 Verses 33]

      On the contrary Allah says those who strive in my way, do the righteous deeds, call yourself Muslims only but We prefer to choose other names over Muslims and we feel too shy to call ourselves Muslim, follower of Qur’an and Sunnah. At least 37 time the word “Muslimoon or “Muslimeen” (both together) occurs in the Qur’an. This Name is chosen by our Creator, Sustainer, of the Whole Universe but we choose many others Name besides, to call ourselves by giving thousand of useless excuses.


      When anyone ask, ‘Why do you call yourself with another name beside “Muslims”, they reply “we call ourselves in order to distinct from deviated sect” How justifiable this statement is? “Were there no other deviated sect during the time of Sahabas? Off course there were, Khawarij, munafiq, etc.. Did Sahabas choose any other name besides “Muslims”? No. whether they created any sect by different names? Again the answer is “NO”. Then why shall we call ourselves by any other name beside “MUSLIM”.

      We don’t have any problem if someone following any Imam or working in any Islamic Jammat, as long as He or she follows the Qur’an and Sahi Hadith.  If “Ahle Hadith, Salafies, Sunna tul Jammat, Tableeg etc.. by the meaning its means follower of Qur’an and Sahi Hadith then we all are that but “We should not use these Names as creating sects or calming the only sect or group or Jammat will enter into Jannah.



CALL YOURSELF ONLY MUSLIM!



The conclusion:

    What shall we call ourselves? The answer is “What the prophets of Allah use to call themselves.” We shall be referred as “Muslim” only.

     What was the prophet Mohammed (pbuh) ?Hanafi, Shafi, Malaki, etc..Deobandi, Baralvi, Tableeg, Ahle Hadith, Salafee? What was HE? “Muslim”  only.



Allah says in the Qur’an, Mohammed(pbuh) was Muslim:

"Bear witness that we (at least) are Muslims”
[Al-Qur’an ch 3 Verse 64]


Allah says in the Qur’an, Jesus (pbuh) was Muslim.

Al-Qur’an ch 3 Verse 53 : “When Jesus found Unbelief on their part He said: "Who will be My helpersto (the work of) Allah?" Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness that we are Muslims. “

Allah says in the Qur’an, Ibrahim(pbuh) was Muslim.


      Al-Qur’an ch 3 Verse 67: “Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah's (Which is Islam), and he joined not gods with Allah.”
     Transliteration: Mā Kāna 'Ibrāhīmu Yahūdīyāan Wa Lā Naşrānīyāan Wa Lakin Kāna Ĥanīfāan MUSLIMĀAN Wa Mā Kāna Mina Al-Mushrikīna.


   What we learn for these, those who believe in Allah and Mohammed (pbuh) are  MUSLIM only and we should call ourselves MUSLIMS ONLY.

FIRST MUSLIM, AND LAST MUSLIM, FOLLOWERS OF QUR’AN AND SUNNAH.





When all the Muslim follow one and the same Qur’an then why are there so many sects and different schools of thoughts among Muslims




Thursday, 10 July 2014

TARAWEEH 8 OR 20? RESPONSE TO FANATICS MUQALLIDS

TARAWEEH 8 OR 20? RESPONSE TO FANATICS MUQALLIDS



The Number of Rakat in Taraweeh is an issue in which the people of knowledge have differed. We as muslims must respect the differences of opinions if its based on Quran and Sunnah. But there are certain people that go to extremes in proving their stance to be correct.


One such stance us is lead by the modern day sufi muqallideen, they say that the number of rakaat in taraweeh is 20, nothing more and nothing less.


Insha Allah this article will be a direct response to them and we will be answering their claims thoroughly in the light of Quran and Sunnah insha Allah.


But before moving on Any further, I would like all the brothers and sisters to watch this Episode of Dr Zakir Naik related to Qiyaam ul Layl. This episode answers questions like:

- What is the meaning of the term Qiyaam ul Layl?
- What is the difference between Qiyaam ul Layl and Taraweeh?
- At What time Should Qiyaam ul Layl be practiced?
- What is the length of Qiyaam ul Layl?
- Is Qiyaam ul Layl prayed in Congregation or Alone?
- Did Umar (radhi Allahu Anhu) start the Congregation of Qiyaam ul Layl?
- Is the Number of Rakaat 8 or 20?
And more.

Here is the link:

http://www.youtube.com/watch?v=58xRk3KU5VY


So please Watch the above programme first and then move on to read the article, Insha Allah it will clear many doubts and answer many questions.


In Short, the number of Rakaat in taraweeh is not a specified and one can pray as much rakaat as he can because of the following hadeeth:


Volume 1, Book 8, Number 461: Narrated Nafi': Ibn 'Umar said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, 'Pray two Rakat at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rak'a and that will be the witr for all the Rakat which you have offered." Ibn 'Umar said, "The last Rakat of the night prayer should be odd for the Prophet ordered it to be so.

So from this Sahi hadeeth we come to know that there is no specified number of rakaat in Qiyaam ul Layl and hence we find a lot of Authentic evidences of variant number of Rakaats in taraweeh. When we read the practice of the Salaf us saliheen which include the Sahaba, tabiyeen and taba-e-tabiyeen, we find that some of them prayed 11 Rakaat , some prayed 13 rakaat, some prayed 19 rakaat, some prayed 23, some prayed 36 and some even prayed 39 rakaat also.


As far as the practice of Prophet Muhammad Sal Allahu Aleyhi wasallam is concerned, it is 8 Rakaat + 3 = 11:

Volume 3, Book 32, Number 230: Narrated Abu Salama bin 'Abdur Rahman: that he asked 'Aisha "How was the prayer of Allah's Apostle in Ramadan?" She replied, "He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat ---- let alone their beauty and length----and then he would pray four ----let alone their beauty and length ----and then he would pray three Rakat (Witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the Witr?' He replied, 'O 'Aisha! My eyes sleep but my heart does not sleep."
So we come to know from the above evidence that it is permissible to pray as much as we can because the prophet pbuh allowed it but the act of prophet mohammad pbuh himself was 8+3=11 rakaat.

Now coming to the Modern Sufis that hold the view of 20 rakaat "being the only Sunnah" and along with that they also claim that taraweeh and tahajjud are 2 seperate prayers.



Following is a list of their claims/objections which we shall be answering thoroughly insha Allah


Claim 1: Tahajjud was ordained in begining of Islam and taraweeh was prayed in the last ramadan of the prophet's life Sal Allahu aleyhi wasallam

A) Word Tarawih was never used for night prayer during time of Prophet or Sahabas
B) Same hadith mentioned under chapters of tarwaih and Qiyam ul layl
C) No single muhaddith against using it as proof for taraweeh
D) Scholars presenting 8 rakah as a proof against weak 20 rakah
E) No 2 witr in 1 night
F) Opinion of Hanafi imams, taraweeh 8 or 20?
G) Opinion of 4 great imams

Claim 2: Tarawih is prayed in the begining of the night and tahajjud is prayed in the later part of the night

Claim 3: Tarawih is prayed in congregation and tahajjud is prayed individually

Claim 4: Tarawih was prayed in the Masjid by the prophet mohammad sal Allahu aleyhi wasallam and he prayed tahajjud at home

Claim 5: Tarawih is prayed only in ramadan and tahajjud is prayed through out the year

Claim 6: No body does Amal on the hadeeth of Ayesha radhi Allahu Anha As it is bcz the prophet pbuh used to pray 4 and 4 rakaat but tarawih is prayed in 2 and 2 rakaat all over the world


Claim 7: Sahaba made Ijma on 20 Rakaat

Claim 8: Hadeeth of Ali Radhi Allahu Anhu in Musannif ibn Abee Shayba

We will insha Allah add some important additional information as well such as Hanafi scholars view on 8 rakaat taraweeh and much much more.

So Lets analyze their claims 1 by 1.



Claim no.1: Tahajjud was ordained in begining of Islam and taraweeh was prayed in the last ramadan?

Response: This Claim has no proof what so ever. There is not a single Sahi Hadeeth which differentiates between tarawih and Tahajjud and there is not a Single Sahi hadeeth which shows that the Prophet Sal Allahu Aleyhi wasallam prayed Tahajjud and Tarawih Seperately.

We read the hadeeth from Sahi Al Bukhari in which Aisha Radhi Allahu Anha says that the prophet sal Allahu aleyhi wasallam did not pray more than eleven Rakat in Ramadan or in any other month. This hadeeth of Aisha Radhi Allahu Anha in Sahi Al Bukhari is one of the Strongest proofs that Tahajjud and Taraweeh are the same prayers. Tahajjud, Tarawih and Qiyaam ul Layl are 3 names of the Same Salaah.

Evidences of Tahajjud, Tarawih and Qiyaam ul Layl are 3 names of the Same Salaah are as follows:

A) Word Tarawih was never used for night prayer during time of Prophet or Sahabas
B) Same hadith mentioned under chapters of tarwaih and Qiyam ul layl
C) No single muhaddith against using it as proof for taraweeh
D) Scholars presenting 8 rakah as a proof against weak 20 rakah
E) No 2 witr in 1 night
F) Opinion of Hanafi imams, taraweeh 8 or 20?
G) Opinion of 4 great imams


A) Word Tarawih was never used for night prayer during time of Prophet or Sahabas:
As mentioned earlier that there does not exist a Single Authentic Evidence that prophet Mohammad sal Allahu aleyhi wasallam prayed Tahajjud and Tarawih Seperately. Infact the word taraweeh is no where used in the text of the ahadeeth in which the prophet prayed at night during Ramadan or other months. The word “tarawih” was never used for the night prayer during the time of the prophet sal Allahu aleyhi wasallam or the Sahaba.

The bolded part above is a very important point which many people forget or either dont mention it to the unlearned public. The general word used most of the time for the night prayer in Ramadan and other months was "Qiyaam ul Layl" or "Tahajjud".


B) Same hadith mentioned under chapters of tarwaih and Qiyam ul layl:
The Muhadditheen and Imaams have mentioned this hadeeth under the chapters of tarawih and Qiyaam e.g In Sahih Al bukhari, this hadeeth is mentioned in Kitaab us Salaat At Tarawih (The book of Taraweeh) and as well as the book of Tahajjud.

Now it is ironic that the Sufi muqallids quote a hadeeth from Sahi Al Bukhari and then claim that this hadeeth is not about taraweeh where as Imam Bukhari Brought this hadeeth under the headings of “The book of Taraweeh” as well as “the book of Tahajjud”.

See the hadeeth of Aisha r.a from the Book of Tahajjud, chapter 16:http://www.sunnah.com/bukhari/19

Now here is the same hadeeth from Sahi Al Bukhari in the Book of Taraweeh: Read the last hadeeth in this link.http://www.sunnah.com/bukhari/31

This evidence is sufficient to prove that the hadeeth of Aisha Radhi Allahu Anha is about Tarawih as well as Tahajjud/Qiyaam ul Layl and this evidence also disproves the claim that Taraweeh and Tahajjud are different. The height of Deobandi blind following is such that even in their commentary of Sahi Al Bukhari they have mentioned that this hadeeth in the book of taraweeh is about the book of tahajjud. [Tafheem ul Bukhari by Zahoor ul Bari Azami, vol 1 Pg 903]


See Scan below:


Deobndi Misinformation

Let's share further evidences Insha Allah.
This hadeeth of 8+3 Rakaat is also mentioned in Muwatta Muhammad bin Al Hassan Al Shaybaani Page 141 under the heading "قيام شهر رمضان و ماء فيه من الفضل"

Molana Abdul Hayy Lakhnavi hanafi states in its Haashiya that "قوله قيام شهر رمضان ويسمى التراويح”which means that the Qiyaam of Ramadaan and Tarawih are the same.
Al Sunan Al Kubraa by Imam Bayhaqi bring this hadeeth under the heading of "باب ما روي في عدد ركعات القيام في شهر رمضان"

Imam Abu al-Abbas Qurtubi says:

ثم اختلف فى المختار من عدد القيام فعند مالك :أن المختار من ذلك ست و ثلاثون......وقال كثير من أهل العلم :إحدىٰ عشرة ركعة أخذاً بحديث عائشة

There is difference of opinion in the number of Rakaat in taraweeh, Imam Maalik (rah) chose 36 Rakaah... and a large number of scholar have said that is it 11 Rakaat as in the hadeeth of Aisha (Radhi Allahu Anha). المفہم لما اشکل من تلخیص کتاب مسلم 2/390،389

C) No single muhaddith against using it as proof for taraweeh:
Not a Single Muhaddith or Faqeeh from amongst the Mutaqaddimeen ever claimed that this hadeeth has nothing to do with Tarawih.

D) Scholars presenting 8 rakah as a proof against weak 20 rakah:
A number of Scholars(including hanafis) have presented the hadeeth of 8 rakah against the weak hadeeth which mentions 20 rakaah.

Allama Zal’ee Hanafi (Nasbul Raaya 2/153)
Hafiz Ibn Hajar Al Asqalani (Ad-Daraaya 1/203)
Ibn Hammaam Hanafi (1/467 printed by Darul Fikr)
Allama Ainee Hanafi (Umdatul Qaari 11/128)
Allama Suyooti (Al-Haawi lil Fataawa 1/348)
And more.


E) No 2 witr in 1 night: 

If tahajjud and Tarawih are 2 separate prayers, then according to this Usool, Rasool Allah pbuh prayed 23 (20+3 witr) Rak’ah tarawih and then in the same night the prophet pbuh prayed 11(8+3 witr) Rak’ah Tahajjud as it is already mentioned in the hadeeth narrated by Aisha Radhi Allahu Anha.

If we accept this claim then we also have to admit that Rasool Allah Sal Allahu aleyhi wasallam prayed Witr twice. Once in tarawih and once in tahajjud.

Where as Rasool Allah pbuh said “لا وتران في ليلة ”

“There is no two Witrs in one night.” [Sunan At Tirmidhi 470, Sunan Abu dawood 1439, Sunan An Nasai 1678, Sahih Ibn Khuzaymah 1101, Sahih Ibn Hibbaan 671]

There cannot be any contradiction in the Actions and Sayings of Rasool Allah sal Allahu aleyhi wasallam and hence it is incorrect to differentiate between Tahajjud and Tarawih.



F) Opinion of Hanafi imams, taraweeh 8 or 20?

1) Ibn Hammaam Hanafi says: “And the conclusion for all this is that the Sunnah Qiyaam (of) Ramadan (Tarawih) is 11 Rakaat with witr in congregation.” [Fathul Qadeer Sharhul Hidaya vol 1 Page 407]

and then he goes on and say 20 is sunnah of Khulafa al Rashideen.

2) Mulla Ali Qari repeated the same thing that the Sunnah Qiyaam of Ramadan is 11 Rakaat [Mirqaatal Mafateeh 3/382]

3) Ahmed Tahtawi says: “Because the prophet (pbuh) has not prayed 20 Rakaah, rather (he prayed) 8 (Rakaah)” [Hasshiyatul Tahtawi Ala Durr Al Mukhtaar Vol 1 Pg 295]

4) Muhammad Ahsan Nanotvi repeated the same [Haashiya Kanzul Daqaiq page 32]

5) Ibn Najuym Misri said that 8 Rakaah is Masnoon [Al-Bahrur Raqaaiq vol 2 Page 67]

6) Khaleel Ahmed Saharanpuri Deobandi says that the sunnah muwakkadah of tarawih being 8 Rakaah is agreed upon. [Baraheen e Qaatia page 109,195]

7) Abdul Shakoor Lakhnavi admits that 8 Rak’ah taraweeh is Masnoon. [Ilm ul Fiqha Page 198]

8) Abdul Hayy Lakhnavi writes that: “the prophet pbuh performed taraweeh in 2 ways.
- 20 Rakaahs without Congregation… but its chain of narration is weak
- 8 Rakaah with 3 Rakaah witr in Congregation.”Majmoo’a Fatawa Abdul Hayy vol 1 Page 331,332

9) Maulana Muhammad Anwar Shah Kashmiree said, “There is no way out or alternative in accepting that the taraweeh of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) was eight (8) rak’ahs (units), and it is not established by any narration he prayed taraweeh and tahajjud separately.” [Urf ash-Shadhee 1/166]

Furtherhe states in Faizul Baari 2/420 that Umar ibn Al Khattaab Radhi Allahu Anhu considered taraweeh and tahajjud to be the same.

10) Mohammad Yusuf Binori said that “thus It is important to accept that the prophet pbuh prayed 8 Rak’ah taraweeh also.” Ma’ariful Sunan vol 5 pg 543

11) Muhammad Qaasim Nanautwee the founder of Deoband writes,“it is written from the people of knowledge that Taraweeh (Qiyaam ul-Ramadhaan) and Tahajjud (Qiyaam ul-Layl) are in reality both One.” [Fuyoodh Qaasamiyyah (p.13)



Sahih al bukhari book of tahajjud hno 1147

Recommended Reading: The Evidence Of Taraweeh Being 8 Rakah From The Books Of Hanafi Scholars :http://ahlulhadeeth.net/book/the%20e...%20rakah .pdf

The above evidence is more than enoough to answer the person's claim that Tarawih and tahajjud are seperate prayers.



G) Opinion of 4 great imams:

Imam Abu haneefah(rah): Imam Muhammad said: “ Abu Haneefah informed us, who said, it was narrated to us by Abu Jafar, who said the Prophet would pray thirteen raka’aahs between Salaatul-Ishaa and the Fajar Prayer, eight raka’aahs being voluntarily, three raka’aahs being Witr, and two raka’aahs (sunnah) of the Fajar Prayer.” [Muwatta Imam Muhammad, On the Issue of performing Salaam concluding with the Witr]

Imam Malik(rah)

الذي آخذ به لنفسي في قيام رمضان هو الذي جمع به عمر بن الخطاب الناس إحدىٰ عشرة ركعة وهي صلاة رسول الله صلى الله عليه وسلم و لا أدري من أحدث هذا الركوع الكثير
I chose 11 Rakah of Qiyam e Ramadhan and Umar bin al Khattab Gathered people on this prayer and this is the Prayer of Messenger of Allah peace be upon him, and I don't know from where people innovated these so many more Rak`ah [Kitab Al tahajjud hadeeth no: 890 by Abdul Haq Al Shabeeli 581 h]
According to Allamah Ayini Hanafi The stance of Imam Malik is 11 Rakah see Umda tul qari 11/126 under the hadeeth 2010
According to Shaykh Ibne Tamiyah stance of Malaki Madhab is 36 Rakah as said by Shaykh in Al-Ikhtiyaaraat, p. 6

Qazi Abu Bakr Al-Arbi Al-Maaliki said:

والصحيح أن يصلى أحد عشر ركعة صلٰوة النبي صلى الله عليه وسلم وقيامه فأما غير ذلك من الأعداد ، فلا أصل له ولا حدفيه

And the correct (view) is that 11 rakaat should be prayer. This was the prayer and Qiyaam of the prophet sal Allahu aleyhi wasallam. Any numbers apart from that has no reality in it nad Hadd in it. [عارضۃ الاحوذی 4/19 ح806]

Imam Shaf'ee (rah) said after saying 20 is better

وليس في شيء من هٰذا ضيق ولا حد ينتهى إليه لأنه نافلة فإن أطالوا القيام وأقلوا السجود فحسن وهو أحب إلي وإن أكثروا الركوع و السجود فحسن

There is no problem in this (prayer of taraweeh/qiyam al ramadaan) and there is no limit is (number of rakah) because this is nafil prayer, If Rakat are less and Qiyam is long then it is good and i like this view, and If There are More Rak`ah even it is good. [Mukhtasir qiyam ul Layl al Maroodhi page 202,203]

Imam Ahmed Bin Hanbal

A) Ishaq bin Mansoor asked regarding Rakah, he said: 40 Raka`ah are narrated in this case, this is only nafil prayer [Mukhtasir qiyam al layl page 202]
B) Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113):
But the correct view is that all of that is good, as was stated by Imam Ahmad (may Allaah have mercy on him). There is no set number of rak’ahs for qiyaam during Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) did not set a number. End quote.
C) Tirmidhee said same that Imam Ahmad did not set the number of Rakah “ولم يقض فيه بشيء”
There is another hadith which states

Ubayy Ibn Ka’b narrated that I prayed 8 Raka’ah and Witr in Ramadan and when I told the prophet pbuh about it, he pbuh remained silent. Hence this became the agreed Sunnah. (Sunnat-ur-Ridhaa) [Musna Abi Yala 3/236 hadeeth no.1801]

Allama Haythami says that: رواه أبو يعلى والطبراني بنحوه في الأوسط وإسناده حسن

It is Narrated by Abu Yala and at-Tabrani in al-Aawsat with hasan chain [Majma az-zawaid 2/74]

This overwhelming evidence is sufficient to disprove many claims that the Sufis make.

There is not a Single sahi hadeeth which which speaks of the prophet mohammad pbuh offering 20 Rakaah tarawih and hanafi scholars like Tahtawi and Mohammad Ahsan Nanotwi say that the prophet pbuh did not offer 20 rakah rather it was 8 rakah. [Hashiyatul tahtawi Ala Durr al mukhtaar 1/295, Hashiya Kanzud Daqaaiq page 32]



Claim no. 2: Tarawih is prayed in the begining of night & tahajjud is prayed in later part of the night?
Claim no. 3: Tarawih is prayed in congregation & tahajjud is prayed individually?

Response: The following 2 Ahadeeth and a couple of Fatwas of hanafi scholars are sufficient to disprove this claim.

Hadeeth no.1 The summary of one of the hadeeth is that Abu Dharr (radi-Allaahu ’anhu) said,

“We kept the fasts of Ramadhaan with the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam), then he led us in Qiyaam (Taraweeh prayer) on the 23rd night (when seven nights were left) till about one third of it passed. He did not observe it on the 24th, then on the 25th night he led us till about half the night passed. We requested to offer supererogatory prayer during the whole night. The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said, “He who observes Qiyaam along with the Imaam till he finishes it, then it is as if he offered prayer the whole night.” Then he did not observe the Qiyaam with us on the 26th night, then finally on the 27th night he gathered his wives, members of his household and the people and he led everyone in the Qiyaam (Taraweeh prayer) till we feared of missing the dawn meal.” [Ibn Maajah (no. 1327]

It is clear from this narration that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) led the taraweeh prayer in three parts of the night and by praying it after Eesha until the end of the night he informed us of its time. It is likely that no time would have remained for tahajjud, (as taraweeh on the 27th night was prayed so late in the night to the extent that there were fears of missing the dawn meal) therefore no doubt remains about taraweeh and tahajjud being one prayer and that the prophet sal Allahu Aleyhi wasallam offered Qiyaam ul Layl All night as well.



Hadeeth no.2 Sahi Al Bukhari, Book of Taraweeh, Volume 3, Book 32, Number 227:

Narrated Abu Huraira: Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." 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. (In those days) people used to pray in the early part of the night."


This Sahi hadeeth is crystal clear and does not even require any explanation. Clearly this shows that the Sahaba were offering Qiyaam ul Layl in the early part of the night and Umar Radhi Allahu said that it is better to offer this prayr in the later part of the night.


Some Hanafi scholars fatwa on timing of tarawih:


Mufti Azeez ur Rahman Usmani states in Fatawa Darul Uloom Deobund vol 4 page 260 that the timings for tarawih is After Isha upto Fajr.

Rasheed Ahmed Ludhyani says in Ahsan ul fatawa vol 3 page 497 that the timing for Taraweeh is After Isha and Before and After witr.


In the light of above crystal clear evidence, it is proven that Tahajjud and Taraweeh are the same and we can see that Not only the prophet sal Allahu aleyhi wasallam offered Qiyaam ul Layl in congregation but the Sahaba (may Allah be pleased with them) also offered Qiyaam ul layl in congregation. One more evidence is as follows:


Hadeeth no.3 Sahi Al Bukhari in the book of Taraweeh:


Narrated 'Urwa: That he was informed by 'Aisha, "Allah's Apostle went out in the middle of the night 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. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, "Amma ba'du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on." So, Allah's Apostle died and the situation remained like that (i.e. people prayed individually). "

Further more,

Hadeeth no.4:

عن جابر بن عبد الله قال : صلى بنا رسول الله صلى الله عليه وسلم في شهر رمضان ثمان ركعات وأوتر

Jabir Bin Abdullah Al Ansaari Radhi Allahu Anhu says that the Prophet peace be upon him lead us (in) 8 rakah and witr in the month of Ramadan. [Sahi Ibn Khuzaymah 1070]

Now there are some objections raised against this hadeeth.



First objection Raised against this hadeeth: Humayd Al Raazi is Kazzab [Mukhtasar Qiyaam ul Layl of Marozi Pg 197]

Response: Muhammad bin Humaid is only a narrator of the narration in Qiyaam al-Layl (pg.197) and there are other narrator who have also narrated this hadeeth from the central narrator Ya’qoob bin Abdullaah al-Qummee. Apart from Humayd Al Raazi, Many Other narrators have narrated this hadeeth from yaqoob bin Abdullah. e.g

Jaafar bin Humayd Al koofi [Al Kaamil 5/1889, Al Mu’jamal Sagheer of Tabarani 1/190]
Abu Al Rabee’ [Sahih Ibn Hibbaan 2401, 2402]
Abdul A’laa bin Hammaad [Musnad Abi Yala 3/336 hadeeth no.1801, Al Kaamil 5/1888]
Maalik bin Isma’eel [Sahih Ibn Khuzaymah 2/138, hadeeth 1070]
Ubayd Ullah Yani Ibn Moossa [Sahih Ibn Khuzaymah 2/138, hadeeth 1070]
All these narrators are Thiqqah and Suddooq. So the objection on Humayd Al Raazi is not valid.

Second objection raised against this hadeeth. Its Chain of narration contains Yaqoob Al Qama who is Dhaeef. Imam Daraqutni said: “laysa Bil Qawi”

Response:According to the Jamhoor (Majority) of the Ullema, Yaqoob Al Qama is Thiqqa.


Imam Nasai said “ليس به بأس"
Abu Al Qasim Al Tabrani said: “ثقة”
Ibn Hibbaan mentioned him in Kitaab ul thiqaat and declared his hadeeth to be Sahih.
Jurair bin Abdul hameed would call him 

"مؤمن آل فرعون”
Ibn Mahdi has narrated from him. [Tahdheeb ut tahdheeb 11/342,343 and Ibn Mahdi only narrates from thiqqah [Tadreeb ul Raawi 1/317]
Hafidh Dhahabi said: "صدوق" [ Al Kaashif 3/255]

Ibn Khuzaymah declared his hadeeth to be hassan.

Noor ud Deen Al haythami declared his hadeeth to be Hassan.


Imam Bukhari has narrated from him in his Ta’leeqaat and he hasn’t done any critcism on him in his Tareekh Al Kabeer 8/391 under 3443 so he is thiqqah for Imam Bukhari according to Zafar ahmed thanvi Deobundi Hanafi [See Qawaaid fee Uloom il hadeeth Pg 136]
Ibn Hajar Al Asqalani has observed Silence on his hadeeth [Fath ul Baari 3/12 Hadeeth 1129] and according hanafis, this Silence of Ibn hajar is also evidence of the soundness of the hadeeth from Ibn Hajar. [See Qawaaid fee Uloom il hadeeth Page 55]

Third Objection Raised against this hadeeth:Some scholars like Imam Abu Dawood, Al Aqeeli, Al saaji and others have done Jarha on Eesa bin Jaariyah and Some have even called him Munkar Al Hadeeth.

Response: Eesa bin Jaariyah is Thiqqah, Suddooq and Hassan ul Hadeeth according to the Majority of the Ullema.

Abu Zur’a said: “لا بأس به”
Ibn Hibbaan mentioned him in thiqaat.
Ibn Khuzaymah declared his hadeeth to be Sahi.
Al Haythami also authenticated his hadeeth [Majma’ Al Zawaid 2/72,] and also declared him “ثقة”. [Majma’ 2/185]
Al Bosairi Praised one of his hadeeth in Zawaid Sunan Ibn Maajah. [hadeeth 4241]
Imam Dhahabi said about his hadeeth “إسناده وسط”.
Imam Bukhari has not done crictism on him in his Tareekh Al kabeer 2/385
Ibn Hajar Al Asqalani has observes silence on his hadeeth [Fath ul baari 3/10 hadeeth 1129]
Hafidh Munzari stated one of his hadeeth to be “بإسناده جيد” [ Al Targheeb Wal Tarheeb 1/507]
Abu Haatim Al Raazi mentioned him but did not do Any jarha on him. [Al-Jarha wal Tadeel 6/273] And according to Deobundis, the silenceof Abu haatim al raazi on any narrator is the Soundness of the narrator to be thiqqa from Abu haatim Al raazi. [Qawaaid fee Uloom il hadeeth Pg 247]
Namwi hanafi declared one of his narrated hadeeth to Sahi [Athaar ul Sunan: 960]
So from all these evidences we now know that the chain of this hadeeth of Jabir bin Abdullah Radhi Allahu Anhu is Hassan.



The Hanafee Scholars On the Hadeeth of Jaabir


Haafidh Zailaa’ee


Haafidh Zailaa’ee also cited this hadeeth and did not mention any criticism regarding it in two places in his book, therefore this proves this hadeeth was authentic according to him. (See Nasb ur-Raayah (1/276) and (1/293).

Shaikh Ibn Humaam


He also cited this hadeeth and did not mention any criticism on it. (see Fath ul-Qadeer (1/181).

Shaikh Mulla Alee Qaaree


Mulla Alee Qaaree mentioned the statement of his teacher, Ibn Hajr without any criticism at all, he says, “And in the Saheeh of Ibn Khuzaimah and Ibn Hibbaan that the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) prayed 8 raka’hs and witr.” (Mirqaat Sharh Mishkaat (2/175).

In another place he categorically writes, “It is authentically established from the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) that he prayed 8 Raka’hs and Witr.” (Mirqaat (2/174).

Shaikh Anwar Shah Kashmiree


Anwar Shah said, “The prayer which the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) led the companions in prayer in Ramadhaan was a total of 11 raka’hs as reported from Jaabir by Ibn Khuzaimah, Muhammad bin Nasr and Ibn Hibbaan and it was 8 raka’hs and witr, and the witr were 3 raka’hs.” (Kashf as-Satr (pgs. 27, 33).

Therefore, the criticisms of Eesaa bin Jaariyyah by the scholars of hadeeth are not detailed and as he has been also praised, then the praise is taken over the non-detailed criticism. So this hadeeth of Jaabir is at the level of being Hasan.

Claim no.4: Tarawih was prayed in the Masjid by the prophet mohammad sal Allahu aleyhi wasallam and he prayed tahajjud at home

Response: By now we have proven that tahajjud and tarawih is the same prayer. I repeat that the word tarawih was not even used at the time of the prophet sal Allahu aleyhi wasallam or the Sahaba. And if you note, It is Ironic that sufis admit that the prophet sal Allahu aleyhi wasallam prayed taraweeh in the masjid but they do not give evidence of how many rakaat the prophet sal Allahu alyhi wasallam prayed. This silence is very interesting from the sufis and it tells alot in it self.



Claim no.5 tarawih is prayed only in ramadan and tahajjud is prayed through out the year

Response: Tarawih and Tahajjud are the same as proven already. But even for arguement sake if we accept that Tahajjud is prayed "Through out the year" then naturally it means that Tahajjud was also prayed in Ramadan, So that will mean that we have to pray Witr twice i.e Once in Tahajjud (8+3witr) and Once in Tarawih (20+3witr)

Where as Rasool Allah pbuh said “لا وتران في ليلة ”

“There is no two Witrs in one night.” [Sunan At Tirmidhi 470, Sunan Abu dawood 1439, Sunan An Nasai 1678, Sahih Ibn Khuzaymah 1101, Sahih Ibn Hibbaan 671]

There cannot be any contradiction in the Actions and Sayings of Rasool Allah sal Allahu aleyhi wasallam and hence it is incorrect to differentiate between Tahajjud and Tarawih.



Claim no.6 No body does Amal on the hadeeth of Ayesha radhi Allahu Anha As it is bcz the prophet pbuh used to pray 4 4 rakaat but tarawih is prayed in 2 2 rakaat all over the world.

Response: It is an accepted Usool in Science of Hadith that the hadeeth does the explanation of another hadeeth.. And in this Case Aisha radhi Allahu Anha did not say that the prophet pbuh offered 4 with one Tasleem(Salaam) rather another Sahi hadeeth explains this issue very clearly. In Sahi Muslim 736, Aisha Radhi Allahu Anha narrated that:

كان رسول الله صلى الله عليه وسلم يصلي فيما بين أن يفرغ من صلاة العشاء وهي التي يدعو الناس العتمة إلى الفجر إحدى عشرة ركعة يسلم بين كل ركعتين ويوتر بواحدة

“Between the end of ‘Isha’ prayer – which the people call al-‘Atamah (darkness prayer) – and Fajr, the Messenger of Allaah (peace and blessings of Allaah be upon him) would pray eleven rak’ahs, saying the salaam after each two rak’ahs, and praying one rak’ah on its own as Witr. When the muezzin fell silent after calling to Fajr prayer, and he could see the dawn, and the muezzin came to him, he would get up and pray two short rak’ahs, then he would lie down on his right side until the muezzin came to him to recite the iqaamah.”

Another Hadeeth in Sahi Al Bukhari states that

Volume 1, Book 8, Number 461: Narrated Nafi': Ibn 'Umar said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, 'Pray two Rakat at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rak'a and that will be the witr for all the Rakat which you have offered." Ibn 'Umar said, "The last Rakat of the night prayer should be odd for the Prophet ordered it to be so.

The Explanation of the Hadeeth of Aisha Radhi Allahu Anha clearly shows that the Prophet said Salaam after every 2 rakaat.



Claim no. 7 Ijma of Sahaba at the time of Umar Radhi Allahu Anhu??

Response: After reading all the authentic evidences above, i do not think that any one would claim that the Sahaba had Ijma on 20 Rakaat tarawih, but yet there may be some people that are not convinces so i will shed light on this a bit more.

Note that we believe the Sahaba did perform 20 rakaat Sunnah and there are other variant number of Rakaats which the Sahaba, tabiyeen and taba-e-tabiyeen offered during taraweeh. But there may be some brother that still holds the extreme view that "ONLY 20 RAKAAT IS SUNNAH", for such brothers i would like to say that there is not a Single "Sahi Muttasil Hadeeth" which proves that Umar Radhi Allahu Anhu prayed 20 rakaah prayer OR ordered ubay ibn ka’ab to lead the prayer for 20 rakaah prayer. There is not a Single “Sahi Muttasil hadeeth" in this regard.

I Highly recommended Readers to go through this Small Pdf file:http://ahlulhadeeth.net/article/Reply%20To%2020%20Taraaweeh.pdf

Rather we find a clear cut Sahi Hadeeth that

Umar (radi-Allaahu ’anhu) ordered Ubayy ibn Ka’ab and Tameem ad-Daaree to lead the people in 11 rak’ahs. [This hadeeth is mention in Muwatta Imam Malik, Sunan Al Kubra of Bayhaqi and also in many other books. The chain of this hadeeth is Absolutely authentic and all its narrators are Thiqqah]

This Sahi hadeeth and all the references given before are sufficient to disprove the claim that the Sahaba had Ijma on 20 Rakaat Taraweeh.



Claim no. 8 The hadeeth of Ali Radhi Allanhu in Musannif ibn Abi Shayba

Response: One big problem which i have seen in some of the hanafis is that when they have a week arguement or No Arguement left behind, they pick a dhaeef or disputed hadeeth of a Sahabi that supports a certain matter in hanafi fiqh and they start praising the Sahabi so much that the listener or reader or viewer forgets whether the hadeeth attributed to the Sahabi is authentic or weak? Similarly alot of Hanafi scholars do not even bother telling the audience that the hadeeth attributed to Ali Radhi Allahu is weak. Instead they starts praising the Khulafa and Ali Radhi Allahu so much that the unlearned viewer is made to believe that the Amal of the Sahabi cannot be wrong and those that oppose it are deviants. Where as in reality the hadeeth is Dhaeef and the Amal is not even proven to be the Amal of the Sahabi and its not proven from the sahabi then Why attribute it to him??

Never the less, the hadeeth of ali radhi Allahu anho is dhaeef because the chain of narration has Abu Al Hasnaa who is regarded as Majhool in taqreeb ut tahzeeb page 401 by Hafidh Ibn Hajar.

Hafidh Dhahabi said لا يعرف [Mezaan ul Ai’tedaal 4/515]

Naimwi hanafi also said “و هو لا يعرف” [Hashiya Athaar ul Sunan pg 255]

From All the Above Information, i am sure that our learned brothers correct their opinion regarding taraweeh. The Sunnah is 8+3 but the prophet Sal Allahu aleyhi wasallam allowed as much as you can Pray.

Our purpose is not to Disunite the Ummah but to Bring the Ummah on the Middle Path which is the way of the Quran and Sunnah but at the Same time we aim to expose those that try their best to Disunite the Ummah or Use Quran and Sunnah to Fit into their Sect instead of Fitting themselves into Quran and Sunnah.

May Allah guide us All, Ameen.

Note: Most of the work in the article is taken from a Book in Urdu "Ta'daad Rakaat Qiyaam e Ramazaan Ka Tehqeeqi Jayza" by Shaikh Zubair Ali Zae (Hafidhahullah). May Allah reward the Shaikh and protect him as he is one of the best Scholars alive today.