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Daa’wah Manual

‘Clarifying some Issues in Prayers through Evidence’

Contents:

(1) Hands to be placed on chest in Prayer Pg 2

(2) Raising hands in Prayer (Rafadain) Pg 4

(3) No difference between the Prayer of Men and Women Pg 7

(4) Witr Prayer should not be Prayed like Maghrib Pg 9

(5) No Qaza for the Prayer Missed Deliberately or Knowingly Pg 11

(6) The Sunnah Rakaat in Taraaweeh is Eight not Twenty Pg 14

Queries: syedmasif@gmail.com

Dated: 9th August 2012

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(1) Hands to be Placed on Chest in Prayer

Hadith-1

Waail ibn Hujr narrates that, "I prayed with the Prophet and he placed his right hand upon his left on his chest." Ibn Khuzaymah 479, Sahih Hadith by Albani also authenticated by Ibn Hajr in Fathul-Baari (2/224)

Hadith-2

Tawoos narrated: ‘The Messenger of Allaah PBUH used to place his right hand upon his left hand and plant them firmly upon his chest while in prayer’. Abu Dawud 759, Sahih by Albani, Sahih by Zubair Ali Zai

Hadith-3

Qabiysa ibn Hulb the Taab'iee narrates from his father Hulb, that, "I saw the Prophet and he was turning to his right and left in the prayer and I saw that, in the prayer, he would place his right hand upon his left on his chest." Musnad Ahmad 21967, Shaikh Albani said, the Isnaad can be traced to the level of Hasan also Al Tirmidhi said Hasan, Sahih Abu Dawud 3/345 and Ahkaam Janaaiz 1/118 of Albani also Sahih Lighairih by Al Aranout except "on his chest" also also authenticated by Ibn Hajr in Fathul-Baari (2/224)

Hadith-4

Narrated Ali ibn AbuTalib: Jarir ad-Dabbi reported: I saw Ali RA catching hold of his left hand by his right hand on the wrist above the navel. Abu Dawud 757, Shaikh Albani said in Irwa Ghaleel 2/70, the Isnaad can be traced to the level of Hasan, Zubair Ali Zai said Hasan.

Hadith-5

Narrated Sahl bin Sa'd: The people were ordered to place the right hand on the left forearm in the prayer. Abu Hazim said, "I knew that the order was from the Prophet ." Bukhari :: Book 1 :: Volume 12 :: Hadith 707

Hadith-6

Narrated Ibn Abbas: The Prophet PBUH used to say: We, the company of prophets, have been commanded to hasten the breaking of the fast, to delay the meal before the fast, and to place our right arms on our left arms during prayer. Ibn Hibban 1770, Sahih by Albani and Sahih by Al Aranout.

We can understand from the above two ahadith that if the right hand were to be placed upon the left forearm as stated above then naturally, the hands would rest on the chest or atleast above the navel.

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Hadith-7

Narrated Aasim bin Kulayb, with the same isnaad and meaning, "He (PBUH) placed his right hand over the back of his palm, wrist, and arm....." Abu Dawud 727, Sahih by Albani, Al Aranout said, Strong Isnaad and Zubair Ali Zai said Isnaad Sahih.

Shaikh Albani said, "If, someday, this person acts upon this Saheeh hadeeth, by placing his right hand over the palm, wrist, and arm of his left hand without any takallaf, then he will automatically find himself placing his hands on his chest. And he will come to know that when he and the Ahnaaf like him, place their hands below the navel and close to the private part, then they are actually going against this hadeeth". [Intro Sifaat Salaat an-Nabi: Pg 16]

Weak Ahadith for Placing the Hand Below Navel

Hadith-1

Abu Juhayfah said: Ali said that it is a sunnah to place one hand on the other in prayer below the navel. Abu Dawud 756, Daeef by Albani, Al Aranout said, Isnaad Daeef and Zubair Ali Zai said Isnaad Daeef. (AbdurRahman bin Ishaq is daeef and Ziyad bin Zayd is Majhool)

Hadith-2

Narrated Abu Hurayrah: (The established way of folding hands is) to hold the hands by the hands in prayer below the navel. Abu Dawud 758, Daeef by Albani, Al Aranout, Zubair Ali Zai, Imam Nawawi and Ibn Hajar. (AbdurRahman bin Ishaq Al Koofi is daeef).

Hadith-3

Zayd bin Ali narrated to me, From his Father, From his Grandfather, From Ali RA that: "Three things are from the Akhlaaq of the Prophets PBUH, hastening the Iftar, Delaying the Suhoor, and tying the wrist over the (other) wrist below the navel." Musnad Zayd bin Ali. Fabricated (Maudhu) hadith. Ad Dhahabi said “Abdul Azeez bin Ishaaq Baqqaal is mardood in hadith and has written books in the favor of Zaydiyah Madhab" [Mizaan I'tidaal Vol 4 Pg 358]. One of the narrator is ‘Abu Khaalid Amr bin Khaalid Waasiti’, Imam Ahmad and Yahya ibn Maaen said he is Liar (Kazzab). [Tahdheeb at-Tahdheeb: Vol 8 Pg 24 and Al-Jarah wal Ta'deel: Vol 6 Pg 230]. Imam Bukhari said he is Munkar in hadith. (Taareekh Sagheer Pg 139). The same hadith was also narrated by Anas RA which is quoted by Ibn Hazm in Al Muhalla 2/624, and declared Daeef by Ahmad Shakir in Tahkeeq Al Muhalla.

Hadith-4

Ibrahim Nakhai said, "One should put the right hand on the left hand in the prayer] under the navel” Musannaf Ibn Abu Shaiba 3939, This is a Athaar of a minor Tabai and contradicts the Marfu Sahih ahadith of the Prophet PBUH and His Companions.

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(2) Raising Hands in Prayer ( Rafadain)

Imam Bukhari said, "It is reported from the seventeen Sahabas of the Prophet PBUH that they used to raise their Hands before and after going to ruku’ (bowing). Among them are:

1. Umar bin Al-Khattab 2. Ali bin Abi Taalib 3. Abdullah bin Umar bin Al-Khattab 4. Abdullah bin Abbas bin Abdul-Muttalib 5. Anas bin Malik 6. Abu Hurairah 7. Abdullah bin Amr bin Al-‘Aas 8. Abdullah bin az-Zubair 9. Abu Qatadah al-Ansari. 10. Abu Asaid as-Saa’idi al-Badari 11. Muhammad bin Muslimah al-Badari 12. Sahl bin Sa’ad as-Saa’idi 13. Waa’il Bin Hujr 14. Maalik bin al-Huwairas 15. Abu Moosa al-Asha’ri 16. Abu Humaid as-Saa’idi 17. Umm Darda

Imam Bukhari said, "It was not proven that any one among the Sahaba did not raise his hands.” Talkhees al-Habeer by al-Haafiz ibn Hajar, 1/221-223.

Shaikh Albani said, "And this raising of the hands is mutawaatir (reported by so many to so many that it is inconceivable that they could all have agreed on a lie). It is the opinion of the majority of scholars and of some of the Hanafis. (Sifat Salaat al- by al-Albani, p. 136).

Hadith-1

Narrated Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami allahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." Bukhari :: Book 1 :: Volume 12 :: Hadith 706. In the narration of Muslim the addition is “But he did not do it at the time of raising his head from prostration”. Muslim :: Book 4 : Hadith 759

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Hadith-2

Narrated Ali ibn AbuTalib: When the Apostle of Allah PBUH stood for offering the obligatory prayer, he uttered the takbir (Allah is most great) and raised his hands opposite to his shoulders; and he did like that when he finished recitation (of the Qur'an) and was about to bow; and he did like that when he rose after bowing; and he did not raise his hands in his prayer while he was in his sitting position. When he stood up from his prostrations (at the end of two rak'ahs), he raised his hands likewise and uttered the takbir (Allah is most great) and raised his hands so as to bring them up to his shoulders, as he uttered the takbir in the beginning of the prayer. Sunan Abu Dawud 744, Hasan Sahih by Albani, Zubair Ali Zai said Isnaad Hasan, Al Aranout said, Isnaad Hasan

Weak Ahadith for not doing Rafadain

Hadith-1

Narrated Baraa’ ibn ‘Aazib, that, The Messenger of Allaah PBUH used to raise his hands almost to his ears when he started to pray, then he did not repeat (this action). Abu Dawood 749, Daeef by Albani, Zubair Ali Zai said, Isnaad Daeef, Al Aranout said, Isnaad Daeef. Also classed as da’eef by Sufyaan ibn ‘Uyaynah, al-Shaafi’ee, al-Humaydi the shaykh of al-Bukhari, Ahmad ibn Hanbal, Yahya ibn Ma’een, al-Daarimi, al-Bukhari, and others.

This Hadith is depended upon the narrator, Yazeed bin Abi Ziyaad Al-Qarshi Al-Haashmi, who was a Da’eef and Shi’aa narrator. Hafidh Ibn Hajr said: “And Jumhoor has declared his Hadith to be Da’eef. [Hadi al-Sari Pg 459]

Hadith-2

Alqamah reported the saying of Abdullah ibn Masud (RA), ‘Shall I not pray for you the salah of Allah’s Messenger “? So he prayed the salah and did not raise his hands except the first time. Tirmidhi 257, 256 and 1077, Abu Dawud 748, Zubair Ali Zai said, Isnaad Daeef, Sunan Nasai 1058, Zubair Ali Zai said, Isnaad Daeef.

Also classed as da’eef by ‘Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, Yahya bin A’dham, Abu Dawood, al-Bukhari, al-Bayhaqi, Ibn Hibban, al-Daaraqutni and others.

This hadith, due to a very grave defect, is Ma’lool. And its Sanad and Matan both are Daeef.

Abdullah bin al-Mubarak said: The Hadith of Ibn Mas’ood is not established. [Sunan Tirmidhi 59/1]

Al-Imam al-Shafa’ee has refuted all the ahadeeth of not doing rafa yadain by saying that they are not established. [See: Kitab al-Umm Vol 7, Pg 201]

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Imam Ahmed bin Hanbal has criticized this Hadith. [See: Juz Rafa Yadain: 32]

Imam Bukhari has declared this Hadith to be Da’eef. [See: Juz Rafa Yadain 32, and Talkhis al-Khabir]

Imam Abu Haatim ar-Raazi said: "this is a mistake, and it is said the mistake is from ath-Thawri for a group of people have narrated from 'Asim and all of them have said, "that the Prophet PBUH stood in prayer and he raised his hands, then he performed the ruku' and placed his hands together between his knees." Not one of them narrates what ath-Thawri reports." [Illal al-Hadith 96/1]

Imam Ad-Daruqutni said, 'it is not established'. [See: al-Illal by Daraqutni Vol 5, Pg 73]

Imam Ibn Hibban, in his Kitaab al-Salaah, said: 'this is the best narration that the people of Kufah narrate with regards to negating raising the hands in prayer at the ruku' and at rising from it. In reality it is the weakest of things to depend on because it has defects that invalidate it'” [Al-Talkhis al-Khabir 222/1]

Imam Abu Dawud said: This Hadith is a summary of a long hadith, and it is not sahih with these words. [Sunan Abu Dawud, Vol 1, Pg 478]

Hadith-3

Hasan Bin Ali - Muaawiyah - Khaalid Bin Amr Bin Saeed - Abu Huzaifah. They said Sufyaan narrated to us with this same isnaad (as mentioned in Abu Dawud 748). He said: He (Ibn Mas'ood) raised his hands in the beginning once. Some narrators said: One time'. Abu Dawud 751, Zubair Ali Zai said, Isnaad Daeef

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(3) No Difference between the Prayer of Men and Women

The way in which women pray is the same as the way in which men pray in every part of the prayer, prostration, sitting, and so on. This is based on the following evidence:

Evidence 1 – The Prophet PBUH said: “Pray as you have seen me praying.” Bukhaari. This is addressed to both men and woman.

Shaykh al-Albaani said: Everything that we have said above about the way in which the Prophet PBUH prayed applies equally to men and women. There is nothing narrated in the Sunnah which implies that women are exempted from any of that. Rather the general meaning of the words of the Prophet PBUH, “Pray as you have seen me praying,” include women too. Sifat Salaat al-Nabi, p. 189

Evidence 2 – The general meaning of the words of the Prophet PBUH: “Women are the twin halves of men.” Silsilah Sahiha 2863

Al-Khattaabi said: What we understand from this is: If something is said in the masculine, it is addressed to women too, except in cases where there is evidence to indicate that it applies only to women.

Al-Bukhaari said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman.

Al-Haafiz stated in Fath al-Baari that: Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one.

In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger PBUH. Then he narrated from some of the salaf that the way in which men and women pray is the same.

Shaikh Uthaimeen said, "Women should do the same things that men do in the prayer, so they should raise their hands and spread their arms out when prostrating, and make their backs level when bowing and lift their stomachs up off their thighs, and their thighs up off their calves, when prostrating… they should sit on the left foot with the right foot held upright when sitting between the two prostrations and in the first tashahhud...There are no exceptions for women in any of these matters”. Al-Sharh al-Mumti’, 3/304, 303

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Weak Ahadith for Praying Different from Men

Al-Bayhaqi said: Da’eef hadeeth were narrated concerning that, the like of which cannot be taken as evidence.

Hadith-1

Ata’ ibn al-‘Ajlaan from Abu Nadrah al-‘Abdi from Abu Sa’eed al-Khudri, the companion of the Messenger of Allaah PBUH from the Messenger of Allaah PBUH, that he used to command the men to spread out their arms in their prostration and he used to tell the women to keep their arms close to their sides in their prostration. He used to tell the men to spread their left foot along the ground (and sit on it) and place the right foot upright during the tashahhud and he used to tell the women to sit, kneeling, on their heels.” Sunan al-Bayhaqi al-Kubra, 3014.

Al-Bayyhaqi said: This is a munkar hadeeth.

Hadith-2

The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah PBUH said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 3014.

This hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi.

Ibn Hajar said: Ibn Mu’een said: He is nothing. On one occasion he said: He is da’eef.

Al-Bukhaari said: He is da’eef.

Al-Nasaa’i said: He is da’eef. Lisaan al-Mizaan, 2/334.

Ibn ‘Adiyy said: It is clear that Abu Mutee’ is da’eef in his ahaadeeth and everything that he narrated, and for most of his narrations there are no corroborating reports. Al-Kaamil fi Du’afa’ al-Rijaal, 2/214

Hadith-3

Narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah PBUH passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.” Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223). Daeef by Albani in Silsilah Daeefa 2652.

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(4) Witr Prayer should not be Prayed like Maghrib

The Prophet PBUH has prohibited praying three rakaat Witr that resembles Maghrib i.e. with two tashahhuds and one salam.

The Prophet PBUH said: “Do not pray Witr with three rak’ahs that resemble Maghrib.” Mustadrak Al Hakim 1138, Ad Dhahabi said as per the conditions of Shaikhain also Sunan Daruqutni 1650 and 1651 and Ibn Hibban 2420, Sahih by Albani, Ibn Hajar said in Fath al-Baari 4/301, Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim also Sunan Baihaqi Al Kubra 4593-94 and Sunan Baihaqi Al Sagheer 609.

Al Azimabadi said, "And this hadith (shows that it is) forbidden to resemble the (witr by praying it like the) Maghrib prayer of three rak’ah with 2 tashahud. And this (ruling of not resembling the maghrib prayer) has been followed by the salaf (righteous predecessors) as well. And the narration of Muhammad Ibn Nasr on the authority of Hassan narrates that Umar ibn khattab RA commenced the three rak’ah prayer of Witr with takbeer, Meaning (when) he arose (got up) from the sujood of the second rak’ah he (got up) saying the takbeer without sitting for the tashahud (in the second rak’ah). Aun Al Mabud (4/10)

The Prophet PBUH prayed three rak’ahs Witr in two different ways.

First Way: Praying three rakaat continuously with one tashahhud (not two) as done in Maghrib

Second Way: Praying two rakaat and one rakaat separately i.e. saying salaam after two rak’ahs and then praying one rak’ah more separately and saying salaam after it.

Narrated Aisha RA: “The Prophet PBUH used to pray Witr with three rak'ahs and he did not sit except in the last of them.” Mustadrak Al Hakim 1140 & 1142 authenticated by Ibn Hajar in Fath Al Bari 2/481 and Sunan Kubra Bayhaqi 4581, Al Nawawi said in ‘Majmua (1/353)’, Isnaad Sahih.

Narrated Ubayy bin Kab: "The Messenger of Allah used to recite 'sabbih ism rabbika aala' in witr,in the second rakah he would recite 'Qulya ayyohal kafirron', and in the third 'Qul huwallaho ahad'. And he only said the Taslim at the end..." Sunan Nasai 1702 authenticated by Ibn Hajar in Fath Al Bari 2/481 and Al Nawawi said in ‘Majmua (1/353)’, Isnaad Hasan.

Its clearly evident from the above ahadith that Prophet PBUH, did not prayed three rakaat of witr in a manner that resembles Maghrib, And He PBUH didn’t sit in the second tashahhud rather he sit in the last and final tashahhud to make it different from Magrib.

Shaykh Ibn ‘Uthaymeen said about praying three rakaat witr: “It is permissible to do it with one salaam, but with one tashahhud and not two, because if you do it with two tashahhuds it will resemble Maghrib prayer, and the Prophet PBUH forbade making it resemble Maghrib prayer. End quote from al-Sharh al-Mumti’, 4/21

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Shaykh al-Albaani said in his essay on Taraweeh prayer: "Praying three rak'ahs with two tashahhuds like Maghrib prayer is not mentioned in any saheeh hadeeth, rather it is makrooh. Hence our view is that one should not sit between the two rak’ahs and the one rak'ah; if a person sits he should say the salaam. This is better". End quote.

And similarly, if someone prays Witr with five or seven rak’ahs, then it should also be continuous, and he should only recite one tashahhud in the last rakaat and say the tasleem.

Narrated Aisha RA: "The Prophet PBUH used to pray Witr with five and he did not sit except in the last (Rakah) of them". Sunan Nasai 1718, Sahih by Zubair Ali Zai.

A'isha reported: The Messenger of Allah PBUH used to observe thirteen rak'ahs of the night prayer. Five out of them consisted of Witr, and he did not sit, but at the end (for salutation). Muslim :: Book 4 : Hadith 1604

Umm Salamah RA said: The Prophet PBUH used to pray Witr with five or seven (rak’ahs) and he did not separate between them with any salaam or words. Ahmad 6/290; Nasaa’i, 1714, Sahih by Albani, Al Nawawi said its isnaad is jayyid in Al-Fath al-Rabbaani, 2/297.

Du’aa’ of Qunoot

The du’aa’ of qunoot was narrated by from al-Hasan ibn ‘Ali RA who said: The Messenger of Allaah PBUH taught me some words to say in qunoot al-witr:

ْيَت َوَ�رِ ِين ِفميَْن تََول هُم اْهِدِين ِفميَْن َهَديَْت َو�َاِفِين ِفميَْن �َافَْ�َت َوتََول ْك ا�ل

ُه َال ن

#

َك تَْقِيض َوَال يُْقَىض �َلَْيَك َوا ن

#ِيل ِفميَا 0/ْعَطْيَت َوِقِين َرش َما قََض)َْت ا

نَا َوتََعالَْيَت يَِذل7 َمْن َوالَْيَت تََباَرْكَت َرب“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta

(O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted.).” Abu Dawood 1425, Sahih by Albani also Tirmidhi 464 and Nasaa’i 1745

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(5) No Qazaa for Prayers Missed Deliberately

Allaah has allocated specific times for acts of worship for reasons that are known to Him. We know some of them, but some of them are hidden from us. Whatever the case, we are enjoined to adhere to them and it is not permissible to transgress against that except for reasons permitted in sharee’ah.

If a person misses the prayer, one of two scenarios must apply:

First Scenario: Missed Due to Sleep and Forgetfulness

When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hadeeth narrated in Saheeh Muslim (681) which tells how the Prophet PBUH and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah PBUH said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.”

The Prophet PBUH said: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.” Bukhaari 572 and Muslim 684; Muslim narrated an additional phrase: “or sleeps and misses it”. Muslim also narrated (684): “If one of you sleeps and misses a prayer, or forgets it, let him offer the prayer when he remembers, for Allaah says ‘and perform As-Salaah (Iqaamat-as-Salaah) for My remembrance’ [Ta-Ha 20:14].”

This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger PBUH did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused.

Second Scenario: Missed Deliberately and Knowingly

When you miss a prayer deliberately or ignored it until the time for it ended, out of laziness and carelessness. . This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. The one who does this has to repent sincerely, according to scholarly consensus.

It is not valid for him to make it up according to the more correct of the two scholarly opinions, rather he has to repent and regret it, and resolve not to do that again, and he should do a lot of good deeds and offer a lot of voluntary prayers.

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Ibn Hazm said: As for the one who deliberately omits to pray until the time for the prayer ends, he can never make it up, so he should do a lot of good deeds and offer a lot of voluntary prayers, so that his balance (of good deeds) will weigh heavily on the Day of Resurrection, and he should repent and ask Allaah for forgiveness. End quote. Al-Muhalla (1/859).

This is also the view of ‘Umar ibn al-Khattaab and his son ‘Abd-Allaah, and of Sa’d ibn Abi Waqqaas, Salmaan, Ibn Mas’ood, al-Qaasim ibn Muhammad ibn Abi Bakr, Badeel al-‘Aqeeli, Muhammad ibn Sireen, Mutarrif ibn ‘Abd-Allaah and ‘Umar ibn ‘Abd al-‘Azeez. It was also the view of Dawood al-Zaahiri and Ibn Hazm, and was the view favoured by Shaykh al-Islam Ibn Taymiyah and al-Shawkaani. Among contemporary scholars it was regarded as more correct by al-Albaani, Ibn Baaz, Ibn ‘Uthaymeen and others.

They quoted as evidence the following:

Evidence 1: The words of Allaah (interpretation of the meaning): “Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103]

They said: There is a set time for prayer and it is not permissible to do it at any other time except with evidence.

Ibn Hazm said, "Allaah has allocated a specific time for each obligatory prayer, specifying the beginning and end thereof, so it is as if it is not valid to do it before that time just as it is not valid to do it afterwards". Al-Muhalla (1/859).

Evidence 2: The words of the Prophet PBUH: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.”

The words “let him offer it as soon as he remembers, for there is no expiation for it other than that” mean: If he is slow in offering the prayer after he remembers it, then it is not an expiation, so how about the one who neglects it deliberately without forgetting or sleeping? It is even more likely that it will not be an expiation in that case, and making it up will be of no benefit.

Ibn Hazm said: Also, making it up should be based on evidence, and it is not permissible for anything to be prescribed other than by Allaah on the lips of His Messenger PBUH. We ask those who say that the one who deliberately omits the prayer is obliged to make it up to tell us about this prayer that you are telling him to do – is it the prayer that was enjoined by Allaah or some other prayer? If they say it is the one that was enjoined by Allaah, then we say to them: Then the one who deliberately omits it is not a sinner, because he has done what Allaah commanded him to do and there is no sin according to what you say, and there is no blame on the one who deliberately omits to pray until the time for it ends. But that is something that no Muslim can say. If they say that it is not the prayer that Allaah has enjoined him to do, then we say: You are right, and that is enough, because they have admitted that they told him to do something that was not enjoined by Allaah. End quote. Al-Muhalla (1/860).

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Those who say that he has to make it up did so by analogy with the one who forgets or falls asleep, and they said that if the one who forgets has to make it up, then it is more likely that the one who deliberately omitted it should do so.

The response is that there is no comparison between the two scenarios, because the one who omits it deliberately is sinning, which is not true in the case of the one who forgets, so how can an analogy be drawn between the one who is sinning and the one who is not sinning?

Al-Shawkaani said: Ibn Taymiyah said: Those who disagree – i.e., those who say that he should make up the prayer – do not have any proof to support their argument. Most of them say that he does not have to make it up unless there is a clear command (based on evidence), but there is no such command in this case. We do not disagree that it is obligatory to make it up; rather we disagree as to whether the made-up prayer will be accepted from him and whether prayer offered at the wrong time is valid. He discussed this matter at length and he favoured the view that was mentioned by Dawood and those who agreed with him, and the matter is as he put it, because I made a thorough study of this matter and I did not see any reliable evidence that obliges the one who misses a prayer deliberately to make it up. Nayl al-Awtaar (2/26).

Ibn Taymiyah said: The scholars who say that he should make up the prayer do not say that by making it up he is absolved of sin, rather they say that by making it up his burden of sin is reduced, but the sin of missing and delaying the prayer beyond its prescribed time is like any other sin, it needs either repentance or good deeds that will erase it or other things that will waive the punishment. End quote. Minhaaj al-Sunnah (5/233).

Ibn Taymiyah said, "It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (naafil) prayers. This is the view of a group among the Salaf.” Al-Ikhtiyaaraat (34)

The more correct view – and Allaah knows best – is that the one who deliberately omits the prayer should not make it up, rather he has to seek forgiveness, repent and perform extra nafil prayers. Ibn al-Qayyim discussed this issue at length and examined the evidence of both sides in his useful book al-Salaah (p. 67-109).

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(6) The Sunnah Rakaat in Taraaweeh is Eight not Twenty

The Prophet PBUH never Prayed 20 Rakaat Taraaweeh

The Prophet PBUH did not perform the Taraaweeh prayer with 20 rakaat and no scholar from past till today disagrees with it.

Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet PBUH prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef). (Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145)

Shaikh Albani said, “The Prophet PBUH did not perform the Taraaweeh Prayer with more than Eleven Rakaat”. (The Night Prayer Pg. 5)

The Sahaba never Prayed 20 Rakaat Taraaweeh

Shaikh Albani said, “Performing 20 rak'aat is not authentically established upon any of the noble Companions. And we clarified the falseness of the claim of those who allege that the Companions unanimously agreed on (performing) twenty rak'aat”. The Night Prayer Pg. 6

Abu Muhammad Badee ud deen Sindhee said, “The Ahlul-Hadeeth claim it is not authentically established from any companion that they prayed 20 raka’hs of taraaweeh and the narrations that are mentioned in this regard are all principally weak.” Tanqeed as-Sadeed Bir-Risaalah Ijtihaad Wat-Taqleed pg.264.

Sheikh Albani said, “The people would perform the night prayer during the time of Umar in Ramadan making twenty rakaat” is a shaadh and daeef report which contradicts the report of reliable narrators who state that it was eleven rakaat and that Umar commanded this”. (The night prayer in Ramadan, page 5)

The Prophet PBUH Prayed 11 Rakat Taraaweeh in Ramadan

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)..." Bukhari, Book 3, Volume 32, Hadith 230 and Muslim, Book 4, Hadith 1607

Jabir RA narrates “The Prophet PBUH led them in prayer during Ramadan. He PBUH performed eight rakats followed by witr”. Ibn Hibban 2401 & 2406 Hasan Lighairih by Albani, Ibn Khuzaymah 1070, Hasan Isnaad by Aazmi and quoted by Ibn Hajar Asqalani in Fath al Bari 3/12 and in Talkhees al-Habeer (1/119). Maulana Abdul Hayy Lucknowee Hanafee said, “extremely authentic” in Umdatur Raayah (1/207) and Ta’leequl Mumajjid (p.138)

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Narrated Jabir RA that Ubayy Ibn Ka’ab RA came to the Messenger of Allaah PBUH and said, “I did something yesterday night” the Messenger of Allaah said, “What did you do?” he said, “Some women came to my house and said they did not know much Qur’aan so we shall pray behind you and will listen to the Qur’aan.” So I led them in 8 raka’hs of prayer and offered the Witr prayer.” The Messenger of Allaah PBUH remained silent (and thus it became the Sunnah).” Majma Zawaid 2387, Haythami said Isnaad Hasan

Umar bin Khattab RA Ordered for 11 Rakaat Taraaweeh

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 reciter of 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." Malik :: Book 6 : Hadith 6.2.4 (Strong Isnaad), Mishkat ul Masabih 1302, Sahih by Albani also Musannaf Ibn Abi Shaybah 7671 and 8489

Weak Ahadith for Praying 20 Rakaat Taraaweeh

Hadith-1

Muhammad bin Yusuf from said Saa’ib ibn Yazeed who said ‘Umar ibn al-Khattaab RA gathered the people together in Ramadaan to be led by Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke’. Musannaf Abdur Razzak 7730, Daeef Shadh Hadith.

The narration of Imaam Maalik (of 11 Rakaat) is preferred over the narration of Abdur-Razzaaq because the strength of the memory of Imaam Maalik was preferred over Abdur-Razzaaq’s.

The narrator who narrates Abdur-Razzaaq’s book of Fasting is Ishaaq bin Ibraaheem ad-Dabaree. (see Musannaf Abdur-Razzaaq (4/153). So Dabaree heard the works of Abdur-Razzaaq from him when he was seven (7) years old and he was not a companion of hadeeth. He would also report rejected ahadeeth from Abdur-Razzaaq, which contradict what is authentic. Some scholars have even authored whole books containing the mistakes and errors in transmission of ad-Dabaree with regards to the Musannaf. (See Meezaan ul-Ei’tidaal 1/331-332 no.732). See (Salaatul-Taraaweeh (pg.47-49) Summarized).

This narration (of Abdur-Razzaaq that mentions 21 raka’hs) cannot be presented and firstly trustworthy narrators mention 11 raka’hs, Secondly Abdur-Razzaaq is alone in reporting and although Abdur-Razzaaq is trustworthy the Haafidh and the famous author his memory deteriorated as he became blind. Haafidh Ibn Hajr has mentioned this in Taqreeb and Haafidh Ibn as-Salaah counted him from those people whose memories deteriorated at the end. Hence he said in his Muqaddimah Uloom al-Hadeeth (pg.407), Ahmad bin Hanbal mentioned he (Abdur-

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Razzaaq) became blind at the end so whoever would inform him he would accept it, and those who heard after he became blind are nothing. Nasaa’ee said look into those who wrote from him in the end.”

Hadith-2

It was narrated from Yahya ibn Sa’eed al-Qattaan that “Umar ibn al-Khattaab RA ordered a man to lead them in twenty rak’ahs of prayer”. Musannaf Ibn Abu Shaybah 7682

But Yahya ibn Sa’eed did not live at the same time as ‘Umar, therefore Munqati and moreover Shadh Hadith because it contradicts a authentic report from reliable narrators that Umar bin Khattab ordered for 11 Rakaat. See Salaatul-Taraaweeh pg.54-55 and Tuhfatul-Ahwadhee (3/445)

Hadith-3

It was narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan. Malik :: Book 6 : Hadith 6.2.5

Isnaad Munqati, because Yazeed ibn Rumaan did not live at the same time as ‘Umar and also Shaadh report as it contradicts the authentic report of 11 Rakaat.

Hadith-4

Saa’ib bin Yazeed said: “The people would pray 20 raka’hs during the time of Umar and in the era of Uthmaan, they would stand for such long periods that the people would become tired and would lean on their sticks.” Sunan Kubra Bayhaqi 4393

Firstly the narrator Abu Abdullaah al-Hussain ibn Muhammad ibn al-Hussain Finjuwayah al-Dinawaree, is unknown Majhool . Secondly the narrator Alee ibn al-Ja'ad is criticised for being a shee’ah, he would curse and criticise Mu’awiyyah and other companions. (See Tahdheeb ut-Tahdheeb (7/248-250 no.4763). Thirdly Yazeed ibn Khusayfah is alone in reporting this narration which contradicts the other reliable reporters, so in this case, his hadith are to be rejected if he is opposed by one who is more reliable than him. Hence the narration becomes shadh. Imam Ahmad said about the narrations of Yazid Ibn Khusayfah when it contradicts the reliable narrator as Munkar, See Salaat Taraaweeh by Albani 1/57

Hadith-5

Saa’ib bin Yazeed said: The people would stand for 23 raka’hs during the time of Umar RA. Musannaf Abdur Razzak 7733

The narrator Ibn Abee Dhubaab’s memory deteriorated. Ibn Abee Haatim said, my father said (Abee Haatim) “Darwardee would narrate rejected narrations from him, he is not strong.” Abu

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Zur’ah said, “There is no harm in him.” Ibn Hazm said, “Weak.” He was not trusted by Imaam Maalik nor was he narrated on by him, as mentioned by Imaam Ibn Hajr. (Refer to Tahdheeb ut-Tahdheeb (2/135-136 no.1090), Meezaan ul-Ei’tidaal (2/172-172 no.1631), al-Jarh Wat-Ta’deel (3/79-82 no.365) also see Salaatul-Taraaweeh (pg.52)

Hadith 6

It was narrated that ‘Abd al-‘Azeez ibn Rafee’ said: “Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he would pray Witr with three rak’ahs”. Musannaf Ibn Abu Shaybah 7684

Isnaad Munqati, there is a disconnection in the chain between Ubayy ibn Ka’ab and Abdul-Azeez bin Rufa’e and according to Tahdheeb ut- Tahdheeb there is a gap of more than 100 years between them and moreover a Shadh Hadith because it contradicts a authentic report from reliable narrators that Ubay Ibn Kaab lead people for 11 Rakaat

Praying more or less than 11 Rakaat is Permitted but it is not Sunnah.

Ibn Umar RA said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. The Messenger of Allah PBUH 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." Bukhari :: Book 1 :: Volume 8 :: Hadith 461

Some people quote the above hadith as evidence that there is no set number for prayers at night, the most one can derive and extract is that Praying more or less than 11 Rakaat is Permissible but the Sunnah is praying 11 Rakaat and that is better.

Shaikh Albani said about those Shaadh and Munqati ahadith, “The most we can derive and extract from this hadeeth is that it is permissible to pray twenty rakaat (for Taraaweeh) yet it is definitive that what the Prophet PBUH did and practiced regularly (of 11 rakat) is better”. (The Night Prayer Pg. 6)

The Standing Committee of Saudi Arabia said, “Salaatul-Taraaweeh is the Sunnah of the Messenger of Allaah PBUH and the evidence for this is that the Messenger of Allaah PBUH did not exceed 11 raka’hs in the month of Ramadhaan or in any other month.” (Signed Shaikhs Abdullaah bin Qa’ood, Abdullah bin al-Ghudayaan, Abdur-Razzaaq al-Afeefee, Abdul-Azeez bin Baaz, Fataawa Lajnatud-Daa’imah (7/194).

The Standing Committee of Saudi Arabia said, “And superior is that which the Messenger of Allaah PBUH practiced regularly, that one should pray 8 raka’hs and make salutation after every 2 raka’hs and then pray 3 Witr with humility and tranquility and recite the Qur’aan with tarteel. This is established in the Saheehain from A’aishah RA who said, “The

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Messenger of Allaah PBUH did not exceed 11 raka’hs in the month of Ramadhaan or in any other month.”…” (Fataawa Lajnatud-Daa’imah (7/212).

Shaikh Ibn al-Uthaymeen said, “The Salaf differed in regards to the number of raka’hs for the Taraaweeh prayer and witr, some have said 41, some have said 39 some have said 23, some have said 19 and some have said 13, some have mentioned 11 and some have mentioned a number other than these but from these statements the one that is given precedence is the 11 raka’hs or 13 raka’hs. As in the Saheehain (Bukhaari and Muslim) from A’aishah mention 11 raka’hs and from Ibn Abbaas RA he mentions 13 raka’hs from Bukhaari. It is in al-Muwatta from Saa’ib bin Yazeed who said Umar bin al-Khattaab ordered Ubayy bin Ka’ab and Tameem ad-Daaree to lead the people in 11 raka’hs.” (Majaalis Shahar Ramadhaan (pg. 4-5).

Position of Hanafi Scholars on the Rakaat of Taraaweeh

Imam Abu Hanifa and His Student Abu Yoosuf:

Abu Yoosuf (Student of Imam Abu Hanifa) narrated from Abu Haneefah who narrates from Abee Ja’afar Muhammad bin Alee al-Baaqir that: “The Messenger of Allaah PBUH would pray 8 raka’hs and 3 witr between the prayers of Eeshaa and Fajr and then he would pray the Sunnahs of the Fajr prayer.” (Kitaab al-Aathaar No.170 pg.34).

Similarly the Masaaneed Of Abu Haneefah mentions, “The prayer of the Prophet of Allaah (Sallalahu Alayhee Was-Sallam) would be 13 raka’hs, which included the 3 for Witr and 2 for the Sunnahs of Fajr.” (Masaaneed Imaam A’dham (1/388) Chapter 5)

Imaam Muhammad: One of the renowned students of Imaam Abu Haneefah - Rahimahullaah - has mentioned in his book 'Muwatta' the famous narration of Aa'ishah (radi-Allaahu 'anhaa):

"Whether it was Ramadhaan or any other month Allaah's Messenger PBUH did not pray more than eleven Rakaa'ah." [Muwatta, Imaam Muhammad, page 138]

'Allaamah Ainnee Hanafee - Rahimahullaah - writes the following in his book 'Umdatul-Qaree':

"If you were to state that it is not clear in the narrations (by Imaam Bukhaaree), regarding the number of Rakaa'ah the Prophet PBUH prayed in these nights (the three (3) nights of Ramadhaan). In response I say there is a narration from Ibn Khuzaimah and Ibn Hibbaan from the Hadeeth of Jaabir (radi-Allaahu 'anhu) who said that: "The Prophet PBUH prayed eight Rakaa'ah with us in the month of Ramadhaan and finished with the Witr." [Umdatul-Qaree Sharah Saheeh Bukhaaree, vol. 3, page 597, Egyptian print]

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'Allaamah Zailaee Hanafee - Rahimahullaah - has also asserted in 'Nasbur-Rayaah Fee Takhreejer Ahadeetheer Hidaayah':

"Also Ibn Hibbaan in his Saheeh has narrated from Jaabir Ibn Abdullaah (radi-Allaahu 'anhu) that the Prophet PBUH prayed Eight Rakaa'ah with his Companions (radi-Allaahu 'anhum ajma'een) in the month of Ramadhaan and finished with Witr." [Nasbur-Rayaah, vol. 2, page 152]

Imaam Ibn Humaam - Rahimahullaah - writes in 'Fathul-Qadeer':

"In conclusion the Qiyaam of Ramadhaan (Taraweeh) consists of eight Rakaa'ah with Jamaa'ah (congregation) as it was done by our beloved Prophet PBUH." [Fathul-Qadeer, Sharah Hidayaah, vol. 1, page 334]

Written in the footnote of 'Hidaayah' (a reliable book of the Hanafee Fiqh, vol. 1, page 96), is the following: "The 'Sunnah' is that which the Prophet PBUH did regularly."

'Allaamah Mullaa Alee Qaaree Hanafee - Rahimahullaah - says:

"Verily the Taraweeh prayer consists of eleven Rakaa'ah as it was the practice of our beloved Prophet Muhammad (Sal-Allaahu 'Alayhi wa sallam)." [Mirqaat Haashiyah Mishkaat, vol. 2, page 115]

After quoting this 'Allaamah Mullaa Alee Qaaree Hanafee - Rahimahullaah - also says: "Therefore it has authentically been proven from the Prophet (Sal-Allaahu 'Alayhi wa sallam) that he (Sal-Allaahu 'Alayhi wa sallam) prayed Eight Rakaa'ah Taraweeh with his Companions (Radi-Allaahu 'anhum ajma'een) and finished with the Witr." [Mirqaat Haashiyah Mishkaat, vol. 2, page 174)

'Allaamah Abdul Hayy Lucknaawee Hanafee Rahimahullaah - writes the following regarding the number of Rakaa'ah for Taraweeh:

"Ibn Hibbaan and others have narrated that the Prophet (Sal-Allaahu 'Alayhi wa sallam) in these (three) nights prayed eight Rakaa'ah with his Companions (Radi-Allaahu 'anhum ajma'een) in congregation." [Umdatur-Raayah, vol. 1, page 207]

'Allaamah Abdul Hayy Lucknaawee Hanafee Rahimahullaah states in his book 'Taleequl-Mumjeed' page 138 that:

"The narration which Ibn Hibbaan has narrated in his Saheeh of Jaabir Ibn Abdullaah (Radi-Allaahu 'anhu) that the Prophet (Sal-Allaahu 'Alayhi wa sallam) prayed eight Rakaa'ah (Taraweeh), with his Companions in the month of Ramadhaan and finished with Witr is Very Saheeh." [Taleequl-Mumjeed, Sharah Muwatta, Imaam Muhammad]

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Imaam Muhammad Ibn Nasr Marwazee - Rahimahullaah - in his book 'Qiyaamul-Lail' from Jaabir Ibn Abdullaah (Radi-Allaahu 'anhu) that Ubay Ibn Ka'ab (Radi-Allaahu 'anhu) went to the Messenger of Allaah (Sal-Allaahu 'Alayhi wa sallam) and said:

"I have done something last night (in Ramadhaan)." The Prophet (Sal-Allaahu 'Alayhi wa sallam), said, "What is it, Ubay?" He (Ubay Ibn Ka'ab) replied, "Some of the women in my house told me, 'We cannot read the Qur'ân, so can you lead us in prayer?', so I led them in eight Rakaa'ah followed by one Witr." The Prophet PBUH did not say anything which made it an approved Sunnah (taqreere). [Qiyaamul-Lail, Marwazee, page 90. Al-Haythamee said about this report in Majma-Zawaaed, vol. 2, page 74, that it's Isnaad (chain) is Hasan (good)]

Imaam Tahaawee - Rahimahullaah - has said in 'Ma'aaneul-Athaar', which is considered as one of the most reliable books in Hanafee Fiqh:

"Sa'eeb Ibn Yazeed has said Umar Ibn al-Khattab (Radi-Allaahu 'anhu) commanded Ubay Ibn Ka'ab and Tameem ad-Daaree to lead the people in (Qiyaam) Taraweeh with eleven Rakaa'ah finishing with the Witr." [Ma'aaneul-Athaar, vol. 1, page 173, and also narrated in Muwatta Imaam Maalik, page 40]

From the above narration we come to understand that the practice of the Companions of the Prophet (Sal-Allaahu 'Alayhi wa sallam) was to pray eight Rakaa'ah Taraweeh, and also during the era of the second Caliph Umar (Radi-Allaahu 'anhu) said or did the Sunnah of the Taraweeh prayer which was eight Rakaa'ah finishing with Witr. Reported by Imaam Tahaawee - Rahimahullaah - in 'Ma'aaneul-Athaar'.

Imaam Ahmad Tahtaawee - Rahimahullaah - writes:

"Verily the Prophet (Sal-Allaahu 'Alayhi wa sallam) did not pray twenty (20), but he prayed eight (8) Rakaa'ah." [Tahtaawee Hashiyyab, Dure - Mukhtar, vol. 1, page 295]

'Allaamah Abu Saood Hanafee written in the same manner in 'Sharah Kanz', a similar statement on page 265.

'Allaamah Abul-Hasan Shurunbalaalee Hanafee - Rahimahullaah - the author of the famous Hanafee Fiqh book regarding worship 'Noor ul-Eedhaa' writes:

"It has authentically been established that the Prophet (Sal-Allaahu 'Alayhi wa sallam) prayed eleven Rakaa'ah with congregation finishing with the Witr." [Maraaqiul-Falaah Sharah Noor ul-Eedhaa, page 274]

Moulvi Muhammad Ahsan Nanotwi - Rahimahullaah - writes:

"Because the Prophet (Sal-Allaahu 'Alayhi wa sallam) did not pray twenty but he prayed eight Rakaa'ah." [(Footnote) of Kanzud - Daqaaeq, page 36]

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Moulvi Ahmad Alee Sharanpuri - Rahimahullaah - writes:

"Verily the Qiyaam (Taraweeh) of Ramadhaan is Sunnah with eleven Rakaa'ah in congregation finishing with the Witr, just as it was the practice of the Prophet (Sal-Allaahu 'Alayhi wa sallam) in the month of Ramadhaan with congregation." [(Footnote) of Bukhaaree, vol. 1, page 154]

And the following has also been written: "The only authentic narration which has been proven with Saheeh Hadeeth regarding the Taraweeh prayer with the Witr is the narration of eight Rakaa'ah." [Ain ul-Hidayyah, page 562]

Moulvi Muhammad Zakareeyyah Khandelvi - author of "Tableeghi Nisaab", says:

"According to the principles of the Muhadditheen (Scholars of Hadeeth) it has not been authentically proven in the correct manner with a 'Marfoo' narration, ('elevated', a narration from the Prophet Sal-Allaahu 'Alayhi wa sallam), reported by a companion, successor, and others that the Prophet PBUH prayed twenty." [Awjazul-Masaalik Sharah Muwatta Imaam Maalik, vol. 1, page 397] (Arabic Pdf Vol 2. Pg 534)

Noa'maan has reported:

"As it has been commonly known (amongst the people) that twenty Rakaa'ah Taraweeh is the Sunnah, this is not authentically proven from the Prophet (Sal-Allaahu 'Alayhi wa sallam). What is correct is at the time of the Prophet (Sal-Allaahu 'Alayhi wa sallam) according to his command the practiced Sunnah was in accordance with the (famous) narration of Aa'ishah (Radi-Allaahu 'anhaa) as it can be found in Saheeh Bukhaaree, which is:

"Whether it was Ramadhaan or any other month Allaah's Messenger (Sal-Allaahu 'Alayhi wa sallam) did not pray more than eleven Rakaa'ah."

Aa'ishah (Radi-Allaahu 'anhaa) knows better than other people about the affairs of the Prophet (Sal-Allaahu 'Alayhi wa sallam) at night." [In Fatah Sirul-Manaan Fee Ta'eed Madhabeen-Noa'maan]

'Allaamah Ibn Humaam Hanafee - Rahimahullaah - writes:

"The narration which Ibn Abee Shaybah, Tabaraanee and Bayhaqee have narrated from Ibn Abbaas (Radi-Allaahu 'anhu) that the Prophet (Sal-Allaahu 'Alayhi wa sallam) used to pray twenty Rakaa'ah finishing with Witr in the month of Ramadhaan is 'Da'eef' (weak). As the narrator is Abu Shaibah Ibrahim Ibn Uthmaan who is the grandfather of Imaam Abu Bakr Ibn Abee Shaibah and he is 'Da'eef' (a weak narrator). Apart from this the (above) narration also contradicts the authentic narration." [Fathul- Qadeer Ma'aa Hidayyah, vol. 1, page 205]

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'Allaamah Zailaee Hanafee - Rahimahullaah - writes:

"Ibn Abee Shaibah has narrated from the Hadeeth of Ibrahim Ibn Uthmaan Abu Shaibah that the Prophet (Sal-Allaahu 'Alayhi wa sallam) used to pray twenty Rakaa'ah finishing with the Witr. This Hadeeth is Ma'lool meaning DA'EEF (weak) because it contains a narrator by the name of Abu Bakr Ibn Abee Shaibah. This narrator is DA'EEF (a weak narrator), because there is a consensus amongst all the Muhadditheen (scholars of Hadeeth) that the (above) narrator (Abu Shaibah Ibrahim Ibn Uthmaan) is Da'eef (a weak narrator)." [Nasbur-Rayyah, vol. 2, page 153]

'Allaamah Zailee Hanafee - Rahimahullaah - also says:

"Ibn Adda in 'Kamil' has declared the (above) narration (the narration which contains Abu Shaibah Ibrahim Ibn Uthmaan) 'Leen' (meaning Da'eef - weak). Apart from this the (above) narration contradicts the authentic narration reported by Aa'ishah (Radi-Allaahu 'anhaa), which is:"Abu Salmah Ibn Abdur-Rahmaan asked Aa'ishah (Radi-Allaahu 'anhaa) about the Messenger's (Sal-Allaahu 'Alayhi wa sallam) prayer in Ramadhaan." She said, "Whether in was in Ramadhaan or any other month, Allaah's Messenger did not pray more than eleven Rakaa'ah." [Nasbur-Rayaah, vol. 2, page 153]

'Allaamah Anwar Shah Kashmiree Hanafee - writes the following about twenty Rakaa'ah:

"What is authentically proven from the Prophet PBUH is the number of eight Rakaa'ah and the report that states that the Prophet PBUH prayed twenty has been narrated with a weak chain which makes it Da'eef (weak) and there is 'IJMAA' (consensus) upon its weakness." [Al-Urf us Shazee Sharah Tirmidhi 2/208]

'Allaamah Shurunbalaalee has stated in his book 'Maraqeeyul Falaah, Sharah Noorul Idha:

"To pray eight Rakaa'ah in congregation is Sunnatul Kifaayah (a Sunnah to be performed by a group of people), as it has been proven that the Prophet (Sal-Allaahu 'Alayhi wa sallam) prayed eleven Rakaa'ah in congregation concluding with the Witr."

Moulana Yusuf Kandhalvi " said in "Hayat -us-Sahaba" (Arabic: 4/203), Vol 3 pg 165-167 in the chapter of "Tarawih" quoted the hadith of Jabir praying 8 rakaat and agrees that Tarawih consists of 8 rakaah only. Nowhere in the entire chapter he mentions anything about 20 rakaahs.

Hanafi Muhaddith Abdul Haq Dehlvi in his book Fatharasool mannan pg 227 " The tradition of 20 rakaah which is common these days has no proof of authenticity from the prophet (pbuh) The narration of Ibn Abbas in Ibne Abi Shaiba about 20 rakaah is dhaeef (Weak)." It contradicts the Saheeh hadeeth of Ayesha (ra).

And Allah Knows Best