حَدَّثَنَا وَكِيعٌ ، عَنْ نَافِعِ بْنِ عُمَرَ ، قَالَ كَانَ ابْنُ أَبِي مُلَيْكَةَ يُصَلِّي بِنَا فِي رَمَضَانَ عِشْرِينَ رَكْعَةً، وَيَقْرَأُ بِحَمْدِ الْمَلاَئِكَةِ فِي رَكْعَةٍ
Narrated by Waki’i from Nafe bin Umar (Allah be pleased with him) who said: Ibn Abi Mulaika (RA) used to lead us in Ramadan for “20 Rakahs”. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 223, Hadith Number 7765]
Proofs # 8, 9 & 10 Plus detailed refutation on their misuse of ahadith
عن ابن عباس رضي الله عنه أن النبي صلى الله عليه وسلم كان يصلي في شهر رمضان في غير جماعة عشرين ركعة والوتر
Ibn Abbas (RA) narrated that the Prophet (Peace Be Upon Him) used to pray “twenty raka’at” by himself followed by Witr (every night) in the month of Ramadan. [Sunan Al-Baihaqi, Hadith Number 12102]
عن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يصلي في رمضان عشرين ركعة والوتر
Ibn Abbas (RA) narrated that the Prophet (Peace Be Upon Him) used to pray “twenty raka’at” followed by Witr in the month of Ramadan. [Musannaf Ibn Abi Shaibah, Volume 002, Hadith Number 7692]
حديث أنه صلى الله عليه وسلم صلى بالناس عشرين ركعة ليلتين فلما كان في الليلة الثالثة اجتمع الناس فلم يخرج إليهم ثم قال من الغد خشيت أن تفرض عليكم
On the authority of Aisha (R.A)] the Prophet (Peace Be Upon Him) performed “twenty raka’at on 2 nights with people but he did not come out on the 3rd night and said that I am afraid that it might become obligatory upon you (Sahaba) [Ibn Hajr, al-Talkhees al-Habeer, Volume 002, Hadith Number 540]
Note: After this hadith Imam Ibn Hajr al Asqalani (rah) said:
متفق على صحته من حديث عائشة دون عدد الركعات
Translation: "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.
The Ahlul Bidah exclaim with joy saying: Look Imam Ibn Hajr al-Asqalani (rah) accepted the hadith to be Sahih but only without the number of Rakahs, therefore the number of Rakahs in Tarawih are not established.
Answer: First of all this saying of Imam Ibn Hajr (rah) goes against them not us because we have overwhelming other proofs which establish 20 Rakahs however they have only 2 proofs from which they hypocrtically claim that Tarawih consists of 8 Rakahs
Their primary proof is the hadith in Sahih Bukhari which states:
Volume 2, Book 21, Number 248: (Sahih Bukhari - Book of Tahajjud)
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; 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'!"
Even a layman can see that Aisha (ra) is talking about Tahajjud because she said "OR IN OTHER MONTHS" whereas Salaat ut-Tarawih is only the prayer of Ramadan. Although we can go in length about this issue and decisively prove that the above hadith specifically refers to Tahhajud and not Tarawih, but we would like to concentrate on another point. This hadith also comes under the verdict of Imam Ibn Hajr al Asqalani (rah) i.e. "All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.
Let us see the proofs from Sahihayn (i.e. Bukhari and Muslim)
Volume 2, Book 21, Number 261: (Sahih Bukhari)
Narrated 'Aisha: Allah's Apostle used to offer thirteen Rakat in the night prayer and on hearing the Adhan for the morning prayer, he used to offer two light Rakat.
This hadith proves Tahajjud to be atleast 10-12 Rakahs (without witr) whereas these people consider 8 Rakahs to be Sunnah of Prophet (Peace be upon him).. This is why Imam Ibn Hajr (rah) has also declared the hadith of 20 Rakahs from Sayyida Aisha as "SAHIH" but without the number of Rakahs.
Volume 2, Book 21, Number 240: (Sahih Bukhari)
Narrated Masruq: I asked Aisha about the night prayer of Allah's Apostle and she said, "It was seven, nine or eleven Rakat besides the two Rakat of the Fajr prayer (i.e. Sunna). "
This also proves "IDHTIRAB" in the hadith of Aisha (ra) and Tarawih could never be considered as 8 Rakahs because there is consensus on it being 20.
Book 004, Number 1611: (Sahih Muslim)
It is reported on the authority of 'A'isha that the prayer of Allah's Messenger (may peace be upon him) in the night consisted of ten rak'ahs. He observed a Witr and two rak'ahs (of Sunan) of the dawn prayer, and thus the total comes to thirteen rak'ahs.
Book 004, Number 1686: (Sahih Muslim)
Abu Jamra reported: I heard Ibn 'Abbas saying that the Messenger of Allah (may peace be upon him) observed thirteen rak'ahs at night.
Book 004, Number 1687: (Sahih Muslim)
Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by the Messenger of Allah (may peace be upon him). He prayed two short rak'ahs, then two long, long, long rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding, then he prayed two rak'ahs which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rak'ahs
Now coming to the Proofs 8 & 9 which we have shown above i.e. the hadith from Ibn Abbas (ra) establishing 20 Rakahs directly from the Prophet (Peace be upon him), however both the ahadith have a narrator called Abu Shaybah (i.e. grandfather of mighty Muhadith Ibn Abi Shaybah) who has difference of opinion over his reliability, most of the muhaditheen have considered him "WEAK" ... Now these people again jump with joy saying that Abu Shaybah is weak therefore 20 Rakahs is not established from Prophet (Peace be upon him), in reply they show this following hadith
Jabir Bin ‘Abdillah (ra) reported:“Allah’s Messenger (saw) led us (one night) during Ramadhan, praying Eight Rakaah and Witr. On the following night, we gathered in the Masjid hoping that he will come out again (to lead the prayer). We stayed there until the morning. Then we entered (to the centre of the Masjid) and said, `O Messenger of Allah” Last night we gathered in the Masjid hoping that you would lead us in prayer.’ To which he replied `Indeed I feared that it would become an obligation on you’” [Ibn Khuzaimah (2/138 Hadith #1070), Mu’ajam as-Sagheer (1/190) of Tabaraanee and others]
Now these are the same people who declare every second hadith as Daeef which does not go in conformity to their agendas, now let us see Jirah on narrators of hadith from Jabir (ra)
The Hadith “ONLY” comes through the route of “Isa Ibn Jariyah” , Here is what mighty Muhaditheen and masters of Jirah wa Tadil said on this narrator
قال ابن أبـي خيثمة عن ابن معين: ليس بذاك ، لا أعلم أحداً روى عنه غير يعقوب
Yahya Bin Mu'een said: He is "NOTHING" and he does not know whether anyone other than Yaqub (Shia) has narrated from him[Tahdhib ut-Tahdhib (4/518)]
In Tahdhib ul Kamaal of Imam al-Mizzi (rah), the declaration of Imam Abu Dawud (rah) is also there who called him Munkar ul Hadith.
وقال أبو عُبـيد الآجُري ، عن أبـي داود: منكر الحديث
Translation: Abu Ubaid al-Ajri narrates from Abu Dawud that (Isa bin Jariyah) is “MUNKAR UL HADITH” [Tahdhib ul Kamaal, Volume No. 14, Page No. 533]
Imam Nasai’i said in his “DU’AFA WAL MATROOKEEN”
عيسى ابن جارية: يروي عنه يعقوب القُمِّي، منكر
Translation: Isa bin Jariyah narrated from Yaqub al-Qummi (shia narrator) and he (Isa ibn Jariyah) is “MUNKAR” [Nasai’i in Duafa wal Matrooken (2/215)]
Hence 2 great Imams from Six most authentic books i.e. Imam Abu Dawud (rah) and Imam Nasai'i (rah) declared him "MUNKAR UL HADITH"
Here is what other great scholars said of him
قلت: وذكره الساجي، والعقيلي في الضعفاء. وقال ابن عدي: أحاديثه غير محفوظة
Translation: Imam al Saaji (rah) and Imam al-Uqayli (rah) mentioned him in their “DUAFA (i.e. weak narrators)”
Imam Ibn Adi (rah) said: His ahadith are “NOT MAHFOOZ” [Tahdhib ut Tahdhib (4/518)]
Imam Ibn Hajr al-Asqalani (rah) himself said: فيه لين (i.e. he is Lain i.e. inclined towards weakness) [Taqrib ut Tahdhib (1/768)]
Even highest authorities of Salafis such as Albani, Hussain Saleem Asad have declared the hadith itself as "Daeef"
Hussain Saleem Asad in his Tahqiq to Musnad Abu Ya’la said:
إسناده ضعيف
Translation: It’s chain is “WEAK” [Musnad Abu Ya’la, with Tahqeeq of Hussain Saleem Asad (3/336), Published by Dar ul Ma’moon, Dimishq]
Hence The highest authorities in Jirah wa Tadil like Yahya bin Mu'een (rah) plus Imam Nasa’i and Abu Dawud (rah) declared Isa bin Jariyah as Munkar ul Hadith (Rejected in hadith) let alone Daeef, hence the narration which Salafis show becomes “Mawdo!”
A famous subcontinental Salafi scholar Moulana Abdur Rahman Mubarakpuri (1353 A.H.) has written that the ahadîth of a narrator who is known as munkarul hadîth, are worthy of being rejected.(Ibkarul Matn pg.191)
Hence the hadith of Ibn Abbas (ra) and Jabir (ra) are both atleast weak (latter one being forged) so according to Usool of hadith which Imam Abu Dawud clarified the hadith of Ibn Abbas (ra) becomes Maqbool (accepted). Imam Abu Dawud (rah) said after narrating a hadith:
اذا تنازع الخبران عن النبي صلى الله عليه وسلم ينظر بما اخذ به اصحابه
Translation: If there seems to be "contradiction" between 2 reports of Prophet (salallaho alaihi wasalam) then we take the practise which is “CONFIRMED BY SAHABA” [Sunnan Abu Dawud under Hadith No. 1577]
Hence the hadith of Ibn Abbas (ra) is confirmed as it corresponds to the ahadith from Umar (ra), Ali (ra), Ubay Ibn Ka'b (ra) and many others. The Wahabis have another hadith from Muwatta Imam Malik which they use to defend their stance, this hadith contradicts overwhelming ahadith regarding Practise of Ubay Ibn Ka'b that he prayed 20 Rakahs.
It is states in Muwatta:
Book 6, Number 6.2.4: (Muwatta Imam Malik)
Yahya related to me from Malik from Muhammad ibn Yusuf that as-Sa'ib ibn Yazid said, "Umar ibn al-Khattab ordered Ubayy ibn Kab and Tamim ad-Dari to watch the night in prayer with the people for eleven rakas.The reciterof the Qur'an would recite the Mi'in (a group of medium-sized suras) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn."
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This is the second biggest proof which Salafis use. Unfortunately the Salafis can only deceive innocent public who are not well-aware of sciences of Jarh wa Tadil, Asma Wa Rijaal etc... but the Ahlus Sunnah will teach Salafis some good lessons in these fields.
In Muwatta this is the Isnaad
محمد بن يوسف عن السائب بن يزيد أنه قال أمر عمر بن الخطاب
Note at: "Muhammad bin Yusuf An Saib Ibn Yazid"
In Musannaf Abdur Razzaq the same hadith is present with same chain but it states:
محمد بن يوسف عن السائب بن يزيد أن عمر جمع الناس في رمضان على أبي بن كعب وعلى تميم الداري على إحدى وعشرين ركعة
Translation: Narrated by Muhammad bin Yusuf from Saib bin Yazid that Umar (RA) gathered people in Ramadan behind Ubay Ibn Kaab (ra) and Tamim Dari (ra) and he made them lead people in "TWENTY-ONE" Rakahs [Musannaf Abdur Razzaq, Volume No. 4, Page No. 260, Hadith No. 7730]
Hence even the Hadith in Muwatta does not prove 8, rather 20 is decisively proven as proven from above hadith, now the Salafis have no hadith from Khulafa ar Rashideen in regards to 8 Rakah Tarawih, therefore the hadith in Muwatta is proven to be "MUDHTARIB" and cannot be used as proof. Please see the overwhelming proofs above, you will find many ahadith which prove that Ubai Ibn Ka'b prayed 20 Rakahs, even Ibn Taymiyyah al-Mujasmi the sheikh ul Islam of Salafis said:
ثبت أن أبي بن كعب كان يقوم بالناس عشرين ركعة في قيام رمضان، ويوتر بثلاث. فرأي كثير من العلماء أن ذلك هو السنة؛ لأنه أقامه بين المهاجرين والأنصار، ولم ينكره منكر
Translation: "It has been proven that Ubayy ibn Ka'b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rak'ahs and 3 rak'ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rak'ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!" [Ibn Taymiyyah: Majmua al Fatawa (1/191)]
