Virtues of Taraweeh Salaah

اٍُلسّلاٍْمّےُعًلٍّيكْم وًٍرحٍمْـُﮧاللّـﮧوًبٍرّكًاٍتُـٍّﮧ
What are the virtues of reading taraweeh salaah ?
جـَــــزاكـُــــم الـــلّــه خـَـــــيرًا

 

 

 

 

Answer

Assalaamu alaykum

See below an extract from an article, that shows that Taraweeh is Sunnah.

And Allah Ta'ala knows best

Was salaam

Emraan Vawda

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Proof of Taraweeh being Sunnah: It is reported by Abdur Rahman Ibn Auf(R.A.) that Rasulullah (sallallahu alaihi wasallam) said: "Verily Allah Ta'ala made the fasting of Ramadhaan compulsory upon you and I have made its standing (in Salaah) Sunnat for you. Hence whoever fasts the month of Ramadhaan and stands (in prayer) in Ramadhaan with faith and hoping for reward will emerge from his sins like the day his mother gave birth to him (Nasai pg.468 vol.4, Musnad Ahmad Hadith no. 1660 vol.2 Pg.306).

Allamah Zafar Ahmed Usmani (R.A.) mentions in la'laaus Sunan (vol.7 pg.67) that Imaam Nasai (R.A.) has brought this Hadith with a sanad (chain of narrators) which is on the category of Hasan (literally translated as 'good.')

Allamah Usmani further elucidates "Nabi (sallallahu alaihi wasallam)'s words: "And I have made it (standing in prayer) sunnah for you" indicates to the fact that standing in prayer in Ramadhaan is Sunnat and what is intended by Qiyaame Ramadhaan or standing in prayer in Ramadhaan is Taraweeh according to Ijmaa (consencus of opinion) as mentioned by Allamah Kirmaani (R.A.). With this it is established that the origin of standing in Ramadhaan is the Sunnah of Rasulullah (sallallahu alaihi wasallam) not the Sunnah ofUmar (R.A,) as some claim (la'Iaus Sunan vol.7 pg.76,77).

Allamah Ahmad Shaakir (R.A.) in his work on the Musnad of Imaam Ahmad bin Hambal (R.A.) has mentioned that the Sanad of the above Hadith is Sahih(highly authentic) (for his research on this Hadith check Al Musnad Lil Imaam Ahmad Bin Muhammad Bin Hambal - printed by Darul Hadith Al Qaahira First print 1995, vol.2 pg-306 Hadith no. 1660).

Taraweeh in the era ofRasulullah (sallallahu alaihi wasallam) It is reported from Aisha (R.A.) that Rasulullah (sallallahu alaihi wasallam) performed salaah one night in the Musjid. A group of people (sahaaba) followed him in his salaah. Thereafter Rasulullah (sallallahu alaihi wasallam) performed salaah the following night and the number of people increased. Thereafter they gathered in the third or fourth night but Rasulullah (sallallahu alaihi wasallam) did not go out to them. When Rasulullah (sallallahu alaihi wasallam) went out in the morning he said: "I had seen what you had done. The only thing that prevented me from coming out to you was that I feared that it (the salaah at night in Ramadhaan) would be made compulsory upon you. This was in Ramadhaan (Bukhari vol.1, pg.152).

The above Hadith clearly indicates that Taraweeh Salaah with Jama'ah in the month of Ramadhaan is originally the Sunnat of Rasulullah (sallallahu alaihi wasallam) and the only reason that Rasulullah (sallallahu alaihi wasallam) curtailed this practice was due to the fear that it might be made compulsory (fard) upon the Ummah.

Taraweeh after the demise of Rasulullah (sallallahu alaihi wasallam) It is reported from Abu Hurairah (R.A.) that Rasulullah (sallallahu alaihi wasallam) said: "Whosoever stands up (in salaah) in Ramadhaan with faith and hoping for reward, all his previous sins would be forgiven." Ibne Shihaab (R.A.) said: "Thereafter Rasulullah (sallallahu alaihi wasallam) passed away and the matter was like that (this means that everyone would stand up in Ramadhaan in the mentioned period whichever way he wished until Umar (R.A.) gathered them - as explained by Allamah Kirmaani (R.A.) in his commentary). Thereafter the matter was like that in the Khilafat of Abu Bakr (R.A.) and the initial stages of the Khilafat of Umar (R.A.). It is reported from Ibn Shihaab who reports from Urwah bin Zubair (R.A.) who reports from Abdur Rahman ibn Abdul Qaari that he said: "I came out with Umar bin Khattab (R.A.) one night in Ramadhaan to the Musjid. The scene that met us was that the people were in different groups. One person performed Salaah on his own. One person performed Salaah and a small group followed him. Umar (R.A.) then said: "Verily I feel that if I gather these people behind one Qaari it would be best. Thereafter he (Umar R.A.) made up his mind and gathered them behind Ubay bin Ka'b (R.A.). Then on another night I went out with him (Umar R.A.) and the people were performing Salaah behind their Qaari. Umar (R.A.) said: "What an excellent innovation this is. And the one (salaah) they sleep upon (i.e. they sleep after performing it as explained by Allamah Kirmaani (R.A.) in his commentary on Bukhari vol.9 pg. 154) is more virtuous then the one they stand up for." He meant (the prayer) in the last part of the night. And the people used to stand up in the early part of the night.

From the above we learn that in the era of Rasulullah (sallallahu alaihi wasallam), the Khilafat of Abu Bakr (R.A.) and the initial stages of the Khilafat of Umar (R.A.) the general method of performing Taraweeh was to perform it in small groups or individually.. Hazrath Umar (R.A.) was the one who initiated the practice of gathering everyone behind one Imaam.

Why did Umar (R.A) call this method of performing Taraweeh bid'ah (innovation)? Allamah Aini (R.A.) explains in Umdatul Qaree vol.11 pg.126 - "He (Umar R.A.) only called it bid'ah because Rasulullah (sallallahu alaihi wasallam) did not prescribe this method for them, nor was it existent in the era of Abu Bakr (R.A.). He (Umar R.A.) encouraged this method by saying Ni'ma (how excellent/wonderful) to indicate upon its virtue and so that this title (of being bid'ah) does not prevent from practicing upon it."

Allamah Kirmaani (R.A.) in his commenary on Bukhari vol.9 pg.154 explains the word bid'ah as "everything which is done without any prior example and it is of 5 types:

Waajib - compulsory Mandoob - desirable Muharramah - prohibiited Makruhah - detested Mubahah - permissible

As for the Hadith "every bid'ah is misguidance" it falls under the law of Al-Aamul Makhsoos i.e. those general texts which have some exceptions.

Allamah Kirmaani (R.A.) thereafter quotes Allamah Khattabi (R.A.): "He (Umar R.A.) only called it bid'ah because Rasulullah (sallallahu alaihi wasallam) did not prescribe it and nor was it (existent) in the era of Abu Bakr (R.A.). He (Umar R.A.) encouraged it (taraweeh behind one Imaam) by him saying Ni'ma (how wonderful) to indicate upon its virtue and so that this term (bid'ah) does not prevent from practicing upon it. And the standing ofRamadhaan is in actual fact Sunnah, not bid'ah because of the following saying of Nabi (sallallahu alaihi wasallam): "Follow those two after me. Abu Bakr and Umar (R.A.)."

From the above we learn that Umar (R.A.) after introducing the taraweeh behind one Imaam, termed it as bid'ah, because that was not the standard practice in the era of Rasulullah (sallallahu alaihi wasallam) and Abu Bakr (R.A.). However the sinful writer of these words would like to point out that Rasulullah(S.A.W) did in fact perform the taraweeh salaah in Jama'ah, but only curtailed this practice due to the fear that it might be made compulsory (fard) on the Ummah and this would put them into difficulty. In the era of Umar (R.A.) this fear remained no more, therefore following the original practice of Rasulullah (sallallahu alaihi wasallam), Umar (R.A.) re-introduced taraweeh s&laah in Jama'ah behind one Imaam. Hence this act of Hazrath Umar (R.A.) is based on the Sunnah of Rasulullah (sallallahu alaihi wasallam).

Following the Sunnah of the Khulafah-e-Raashideen(Rightly Guided Khalifs) is in accordance to the command of Rasulullah (sallallahu alaihi wasallam). Imaam Tirmizi (R.A.) narrates the following Hadith in Tirmizi Shareef in the section Abwaabul Ilm (chapters on knowledge) under the chapter - Chapter on holding firmly onto the Sunnah and Abstaining from Bid'ah.

Irbaad bin Saariya (R.A.) narrates: "Rasulullah (sallallahu alaihi wasallam) preached to us one day after Fajr with utmost eloquence which caused the eyes to tear and the hearts to tremble. A man then said: "Definitely this is the advice of a person bidding farewell, hence what do you emphatically command us with 0 Messenger of Allah? He (Rasulullah (sallallahu alaihi wasallam) said: "I emphatically command you with the fear of Allah and listening and obedience even (if your leader be) an Abyssinian slave. Verily who lives from amongst you will observe much dissension. Save yourself from newly invented matters because it is definitely misguidance. Whosoever reaches that era from amongst you then my Sunnah and Sunnah of the rightly guided Khulafa is mandatory upon him. Bite upon it (the Sunnah) with the molars (i.e. stick doggedly to it or cling stubbornly to it) Tirmizi vol.2 pg.92).

Imaam Tirmizi (R.A.) narrated this Hadith and commented: "This Hadith is Hasan and Sahih." Both words indicating the authenticity of the hadeeth.Tuhfatu! Ahwazee (commentary of Tirmizi) states about this Hadith: "Imaam Ahmad (R.A.), Abu Dawood (R.A.) and Ibne Majah (R.A.) have reported it (this Hadith) and Abu Dawood (R.A.) maintained silence about it. Allamah Munziri (R.A.) transmitted the authentication of Imaam Tirmizi (R.A.) and confirmed it (Tuhfatul Ahwazee vol.7 pg.368).

Hafiz Ibne Hajar (R.A.) examining this Hadith mentions: "Imaam Ahmad (R.A.), Abu Dawod (R.A), Tirmizi (R.A), Ibne Majah (R.A.), Ibne Hibbaan (R.A.) and Haakim (R.A.) report it from Irbaad bin Saariya. Allamah Bazzaar (R.A.) said: "Its sanad is more Sahih than the Hadith of Huzaifah (R.A.)." Allamah ibne Abdul Ban- (R.A.) said: "It is as he (Bazzaar R.A.) has said: "Haakim (R.A.) has brought it (the Hadith) in his "Mustadrak" in the chapter of Ilm and he said: "In confirming this Hadith to be Sahih, I have done some thorough examination (Talkheesul Habeer vol.2 pg. 190).

Muhammad Nasiruddeen Al-Albaani has mentioned this Hadith in his work on Sunan Ibne Majah entitled: "Sahih Sunan Ibne Majah." He brought the Hadith with three different chains of narrators from Irbaad bin Saariya (R.A.) and has regarded all to be Sahih.

We conclude that after all these authorities have proved this Hadith to be authentic, to follow the Sunnah of the rightly guided Khulafa is definitely in accordance to the Sunnah of Rasulullah (sallallahu alaihi wasallam).

Proofs to show that Taraweeh was 20 rakaats in the era of Umar (R.A.) It is reported by Yazeed ibne Khusayfah from Saaib ibne Yazeed (R.A.) that he said: "They used to stand in the era of Umar (R.A.) with 20 rakaats in the month of Ramadhaan (As Sunanul Kubraa - Imaam al Bayhaqi vol.2 pg.496). Ibne Iraaqi has mentioned that the sanad of the above Hadith is Sahih (Irshaadus Saari Allamah Qastalaani vol.4 pg.578).

Moulana Habibur Rahmaan Azmi (R.A.) writes in his book Raka'aate Taraweeh: "Imaam Nawawi (R.A), Imaam Iraaqi and Allamah Suyooti (R.A.) have regarded the above narration to be Sahih (Tuhfatui Akhyaar pg.196, Irshaadus Saari and Masaabeeh - Suyooti (R.A.) pg.42)

The complete sanad of the above narration is as follows: Imaam Bayhaqi (R.A.) says Abu Abdullah Al-Hussain ibn Muhammad ibnul Hussain ibn Finjuyah informed us that Ahmad bin Muhammad ibne Ishaaq As-Sunni reported to us that Abdullah ibn Muhammad ibn Abdul Aziz Al-Baghawi informed us that Ali ibnul Ja'd reported to us that Ibne Abi Zi'b informed us from Yazeed ibne Khusayfah who reports from Saaib ibn Yazeed. In this Sanad we find that the student of Yazeed ibne Khusayfah who reports from him is ibne Abi Zi'b. Imaam Bayhaqi (R.A.) has mentioned a similar narration in his kitaab Ma'rifatus Sunan Wal Aathaar vol.2 pg.305). This narration is also reported by Yazeed ibn Khusayfah from Saaib ibne Yazeed. The only difference being that the student who reports from Yazeed is Muhammad ibne Ja'far and not Ibne Abi Zi'b. The narration reads as follows: "It is reported from Saaib ibn Yazeed (R.A.) that he said: "We used to stand in the era of Umar (R.A.) with 20 rakaats and witr."

The above narration which has been narrated by Imaam Bayhaqi (R.A.) in his kitaab Marifatus Sunan Wal Aathaar has been regarded as Sahih by Allamah Subki (R.A.) in Sharhul Minhaaj as well as Mulla Ali Qari (R.A.) in Sharhul Mu'atta (Taleequl Hasan pg.252).

Imaam Maalik (R.A.) reported from Yazeed ibne Roomaan (R.A.): "The people used to stand in the era ofUmar (R.A.) with 23 rakaats in the month ofRamadhaan (Mu'atta Imaam Malik pg.92). The above narration is also found in Sunane Kubra of Imaam Bayhaqi (R.A.) vol.2 pg.496 as well as in Qiyamul Layl by Sheikh Muhammad ibn Nasr Al-Marwazi pg.94.

Hazrath Moulana Habibur Rahman Azmi (R.A.) writes in his kitaab Raka'aate Taraweeh: "The objection against this narration is that Yazeed ibne Roomaan did not live in the era of Umar (R.A.) therefore the sanad is munqati i.e. a narrator is missing. The answer to this objection is that this narration is transmitted in the Mu'atta of Imaam Maalik (R.A.) and Hazrath Shah Waliullah Dehlawi (R.A.) has mentioned in Hujjatullahul Baaligah vol.1 pg.106:

"Imaam Shaafi (R.A.) said: "The most authentic book after the book of Allah is the Mu'atta of Maalik (R.A.). The scholars of Hadith are unanimous that whatever is contained therein is Sahih (highly authentic) according to the opinion of Imaam Maalik (R.A.) and those who agreed with him. According to others there is no Mursal (a Ta'biee narrates from Rasulullah (sallallahu alaihi wasallam) directly) nor any Munqati (a narrator is missing) in the Mu'atta except that its sanad is Muttasil (linked without any break) to him (Imaam Maalik R.A.) from another chain of narrators. In the era of Imaam Maalik (R.A.) many (other) Mu'atta's were written in order to extract (the authenticity) of its (i.e. Mu'atta Imaam Maalik's) Ahadith and to establish that its Munqati are Muttasil eg. The books of Ibne Abi Zi'b, Ibne Uyayna and Ma'mar.