TARAWEEH

The Salah of Taraweeh is a Sunnah of Rasulullah (Sallallaahu 'Alaihi Wasallam). Rasulullah (Sallallaahu 'Alaihi Wasallam) has always practiced it; but with Jama'ah, he practiced it on only three occasions. He did not do this regularly with Jama'ah for fear that it would become obligatory. On the 23rd night of Ramadhan, Rasulullah (Sallallaahu 'Alaihi Wasallam) performed it with Jama'ah until the third of the night (until the first third of the night); in the 25th night - until half the night and in the 27th night - until close to the hour of Sehri. So, this Salah is Sunnah on the Ummat and this was established by a consensus of the Sahaabah (Radiyallahu anhum) and then by that of the four Aimmah (Rahimahullah).

TARAWEEH WITH JAMAA'AH

Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) had his reasons for not performing the Salah of Taraweeh regularly with Jama'ah. The main reason was the fear that this would become obligatory on the Ummah. In spite of this, there were Sahaabah (Radiyallahu anhum) who practiced the Salah of Taraweeh with Jama'ah during the time of Rasulullah (Sallallaahu 'Alaihi Wasallam).

Hadhrat Tha'labah Bin Abi Maalik (Radiyallahu anhu) narrates that one evening of Ramadhan, Rasulullah (Sallallaahu 'Alaihi Wasallam) came to the Masjid and he saw people performing Salah in a corner. He asked what they were doing. Someone replied: "O Prophet of Allah (Sallallaahu 'Alaihi Wasallam), these are people who do not have the Qur'an with them (i.e. in their memories) and they follow Hadhrat Ubai bin Ka'ab (Radiyallahu anhu) who recites the Qur'an in his Salah". "They did well", remarked Rasulullah (Sallallaahu 'Alaihi Wasallam). (Baihaqui)

For the Muhadditheen, this Hadith is authentic.

According to Bukhari Sharif which shows that the Salah of Taraweeh with Jama'ah existed even before Hadhrat 'Umar (Radiyallahu anhu) gathered all the Musalli behind only one Imam in the Masjid:

Hadhrat 'Abdur Rahmaan bin 'Abdul Qaari reported: "I went out in the company of Hadhrat 'Umar bin Khattaab (Radiyallahu anhu) one evening of Ramadhan and we went to the Masjid where we saw people making Salah in several groups. There were also people who performed Salah individually." Hadhrat 'Umar (Radiyallahu anhu) then said: "I think that if I united all the people behind one Qaari, it would be better."

He then made a decision and united them all behind Hadhrat Ubai bin Ka'b (Radiyallahu anhu). (Bukhari)

Therefore, the Salah of Taraweeh has always existed. However, the Salah of Taraweeh with Jama'ah behind only one Imam with regularity in the Masjid was introduced by the second caliph, Hadhrat 'Umar (Radiyallahu anhu). It is for this reason that Hadhrat 'Umar (Radiyallahu anhu) called the performance of the Salah of Taraweeh with Jama'ah behind only one Imam Bid'ah. It was a Bid'ah (innovation) in the sense that the Salah of Taraweeh was not practiced regularly behind only one Imam. This principle was introduced by Hadhrat 'Umar (Radiyallahu anhu).

"THE POSITION OF JAMA'AH IN THE TARAWEEH"

In the light of the Ahaadith of Rasulullah (Sallallaahu 'Alaihi Wasallam) and the practice of Hadhrat 'Umar (Radiyallahu anhu), the 'Ulama say that the Salah of Taraweeh with Jama'ah is considered as Sunnah Mu'akkadah 'Alal-Kifaayah. This Salah is Sunnah because Rasulullah (Sallallaahu 'Alaihi Wasallam) practiced it. It is Sunnah Mu'akkadah because Rasulullah (Sallallaahu 'Alaihi Wasallam) had an ardent desire to perform it with Jama'ah, despite the fact that he himself had declared that Nafl Salah performed at home is better. However, as he feared that because of his regular presence, this Salah with Jama'ah might become obligatory on his Ummat, he preferred not to continue it with Jama'ah or in an organized way.

Nevertheless, he did not prevent the Sahaabah (Radiyallahu anhum) from performing Taraweeh with Jama'ah, because of his absence in the Jama'ah of the Sahaabah (Radiyallahu anhum); the risk that this Salah would become obligatory was non-existent. On the other hand, such a risk remained just because of his presence in the Jama'ah.

Therefore, performing the Salah of Taraweeh with Jama'ah is approved by the practice and approval of Rasulullah (Sallallaahu 'Alaihi Wasallam). In addition, all Sahaabah (Radiyallahu anhum) approved of the initiative taken by Hadhrat 'Umar (Radiyallahu anhu) in uniting all the Musallis behind one Imam in a regular Jama'ah.

Therefore, there was the Ijma (consensus) of all the Sahaabah (Radiyallahu anhu) regarding this practice. In addition, Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"Hold firm to my Sunnah and those of the Khulafa-e-Raashideen. Hold them firmly."

In the light of this Hadith, we can deduce with all clarity that the practice applied by the Sahaabah Kiraam (Radiyallahu anhum), especially by the Khulafa-e-Raashideen is more or less of the same degree as the Sunnah of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) as far as its practice is concerned. Moreover, just like Rasulullah (Sallallaahu 'Alaihi Wasallam) commanded us to adopt his Sunnahs, he also commanded us to follow the Sunnahs and the practices of the Khulafaa-e-Raashideen. Thus, the fact that after Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam), the Salah of Taraweeh was practiced with Jama'ah according to the commands of three of the Khulafa-e-Raashideen, namely Hadhrat 'Umar (Radiyallahu anhu), Hadhrat 'Us'maan (Radiyallahu anhu) and Hadhrat 'Ali (Radiyallahu anhu) shows that this Salah is Sunnah Mu'akkadah.

Having said that, it remains to be seen whether it is Sunnah Mu'akkadah for everyone to perform this Salah with Jama'ah in a Masjid. The answer is no! And that's why, Hadhrat 'Umar (Radiyallahu anhu) did not participate in the Jama'ah that he himself had organized in the Masjid, as shown by a Hadith reported by Abdur Rahmaan bin 'Abdul Qaari in the Bukhari Sharif. It is on the basis of this non-participation of Hadhrat 'Umar (Radiyallahu anhu) that the scholars have established that the Salah of Taraweeh is Sunnah Mu'akkadah but A'lal-Kifaayah. This means that it is Sunnah Mu'akkadah but A'lal-Kifaayah. This means that it is Sunnah Mu'akkadah on each individual to perform the Salah of Taraweeh, but yet it is not Sunnah Mu'akkadah on each individual to perform it with Jama'ah. If in one place, a group of people performed this Salah with Jama'ah, the rest of the inhabitants of the same place will be relieved of this responsibility. However, they must not abandon the Salah of Taraweeh; they must perform it at home. If in any place the Salah of Taraweeh is not practiced with Jama'ah in a Masjid, then the inhabitants of that place will all be responsible for abandoning a Sunnah Mu'akkadah.

"THE SALAH OF TARAWEEH WITH JAMA'AH AND THE SCHOLARS"

Hadhrat Abu Zar al Ghifari (Radiyallahu anhu) reported: "We were fasting together with Rasulullah (Sallallaahu 'Alaihi Wasallam). He only led us in Salah when there were seven days left for the end of Ramadhan. He then led us until a third of the night. He had not done so on the 24th night. However, on the 25th night we had performed Salah with him until half the night. I said to him: 'O Rasulullah (Sallallaahu 'Alaihi Wasallam)! It would be good if you would lead us in Salah for the rest of the night.' On that, he replied:

'Certainly the one who stands with the Imam in the Salah until the Imam finishes will have the reward of a whole night'." (Tirmizi, Abu Daawud Nasai)

For the scholars, the Hadith mentioned above, and especially the underlined part, shows clearly that the Salah of Taraweeh with Jama'ah is recommended by Rasulullah (Sallallaahu 'Alaihi Wasallam).

As for the Hadith in which Rasulullah (Sallallaahu 'Alaihi Wasallam) said that the best Salah after Farz is the one which is performed at home, this Hadith applies to the other Salahs.

However, the Salahs that Rasulullah (Sallallaahu 'Alaihi Wasallam) recommended or approved to perform with Jama'ah are excluded from this Hadith, such as the Salahs of Kusuf, Istisqa and Taraweeh.

Imam Abu Yusuf (Rahimahullah) said that when Hadhrat 'Umar (Radiyallahu anhu) organised one regular Jama'ah in the Masjid, it was not a decision that he had taken on his own and was not a "Mubtadi" (innovator) for what he had done. He could not have taken such a step if he did not have a source or an 'Ahd' (advice) from Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam).

Even 'Allaamah Bin Taimiyyah stated in Minhaaj-us-Sunnah that it has been established that the Sahaabah (Radiyallahu anhum) performed the Salah of Taraweeh with Jama'ah in the evening during Ramadhan at the time of Rasulullah (Sallallaahu 'Alaihi Wasallam). This is evident from a Hadith of Hadhrat 'Aisha (Radiyallahu anha) in Abu Daawud that the Sahaabah (Radiyallahu anhum) used to perform Salah in several groups during Ramadhan.

Despite the differences regarding the degree of recommendation for the performance of this Salah with Jama'ah, the 4 Aimmah (Rahimahumullah) all agree on one point: the practice of Taraweeh Salah with Jama'ah is better than performing it individually. Imam Maalik (Rahimahullah) even considered the performance of the Salah of Taraweeh with Jama'ah to be a sign of the Ahle Sunnah Wal Jama'ah. This is because the innovators refused to practice it with Jama'ah.

In a commentary made by Imam Nawawi (Rahimahullah) in Muslim Sharif concerning the Salah of Taraweeh with Jama'ah, it is stated as follows: "There is a difference of opinion as to which of these two practices is better - to perform it individually at home or with Jama'ah in the Masjid."

Imam Shaafi'i (Rahimahullah) and most of his companions, Imam Abu Hanifah (Rahimahullah), Imam Ahmad bin Hambal (Rahimahullah) and some of the Malikis regard the performance of this Salah with Jama'ah to be better, just as it was practiced by Hadhrat 'Umar (Radiyallahu anhu) and the Sahaabah (Radiyallahu anhum) and so the Muslims have always adopted this practice because the performance of the Salah of Taraweeh with Jama'ah is among the obvious symbols.

Imam Ibn Khuzaimah (Rahimahullah) said that performing Salah of Taraweeh with Jama'ah during Ramadhan is a Sunnah of Rasulullah (Sallallaahu 'Alaihi Wasallam), but not a Bid'ah as the Rawaafiz (deviated sect) think.

In short, the Salah of Taraweeh with Jama'ah was practiced and approved by Rasulullah (Sallallaahu 'Alaihi Wasallam). Later the Sahaabah-e-Kiraam such as Hadhrat 'Umar (Radiyallahu anhu), Hadhrat' Us'maan (Radiyallahu anhu), Hadhrat 'Ali (Radiyallahu anhu) and Hadhrat 'Abdullah bin Mas'ud (Radiyallahu anhu) organized the Salah of Taraweeh with Jama'ah in the Masjid and the four Aimmah (Rahimahullah) also approved of this practice in the Masjid.

NUMBER OF RAK'AATS OF TARAWEEH

  1. Imam Tirmizi (Rahimahullah) said in his book JAAMI' SAHEEH: Most of the scholars say that this Salah comprises of twenty Rak'aats based on what has been reported from Hadhrat 'Umar (Radiyallaahu Anhu), Hadhrat 'Ali (Radiyallaahu Anhu) and the others among the Sahaabah (Radiyallaahu Anhum) of Rasulullah (Sallallaahu 'Alaihi Wasallam). This opinion is also shared by Imam Sufyaan Sauri (Rahimahullah), Ibn al-Mubaarak (Rahimahullah) and Imam Shaafi'i (Rahimahullah). Imam Shaafi'i (Rahimahullah) even said: "This is how I saw the people of the city of Makkah performing 20 Rak'aat for the Taraaweeh Salah". 

  2.  Hadhrat Saeed Bin Yazeed (Radiyallahu anhu), a Sahaabi, reported: "We perform 20 Rak'aat of Taraaweeh at the time of Hadhrat 'Umar (Radiyallahu anhu)". This Hadith was reported by Baihaqi and is also in Musannaf 'Abdur Razzaaq'. 'Allaamah As-Subki (Rahimahullah) authenticated this Hadith in his book Sharh-ul-Minhaaj. Imam An-Nawawi (Rahimahullah), Ibn-ul-Iraaqi, Jalaaluddin Al Suyuti have all accepted the authenticity of this Hadith.

  3.  Hadhrat Ata (Rahimahullah) reported that he saw people performing 20 Rak'aat of Taraweeh along with the Witr. (Ibn Abu Shaibah). Here the people to whom the Taabi'i refers are the Sahaabah (Radiyallaahu Anhum) and Taabi'in (Rahimahullah). So, according to the observation that Hadhrat Ata (Rahimahullah) in regards to the Sahaabah (Radiyallaahu Anhum) and Taabi'in, the normal practice was 20 Rak'aat of Taraweeh.

  4.  Hadhrat Abu Hasanah (Rahimahullah) reported that Hadhrat 'Ali (Radiyallahu anhu) commanded a person to perform 20 Rak'aat of Taraweeh Salah during Ramadhan. It has been said that this Hadith is not correct because the narrator Abu Hasanah is a 'Majhul' (unknown) narrator. However, according to the principle of Hadith, a narrator ceases to be 'Majhul' when two authentic narrators narrate Ahaadith from him. 

In the case of Abu Hasanah (Rahimahullah), according to the doctor of Hadith Yahya Bin Ma'in (Rahimahullah), there are two authentic narrators, namely Al Hassan Bin Saalih Al Kufi and Shuraik who narrated Ahaadith from him. Therefore, the alleged defect has not been established. That said, the Hadith which shows that Hadhrat 'Ali (Radiyallaahu Anhu‎) commanded 20 Rak'aats of Taraweeh is Saheeh. 

  1.  Hadhrat Zayd Bin Wahhaab reported that Hadhrat 'Abdullah Bin Mas'ud (Radiyallahu anhu) used to perform Imaamat for them during the month of Ramadhan and when he used to complete, a part of the night would still remain.

Hadhrat A'mash (Rahimahullah) reported that Hadhrat 'Abdullah Bin Mas'ud (Radiyallahu anhu) used to perform 20 Rak'aat of Taraaweeh and 3 Rak'aat of Witr. (Muhammad Bin Nasr al-Marwazi Ummdat-ul-Qaari)

  1.  Hadhrat Yazeed Bin Rumaan (Rahimahullah) narrates that some people [from the Sahaabah (Radiyallahu anhum‎) and Taabi'een] used to pray 23 Rak'aat (20 Rak'aat of Taraaweeh and 3 Rak'aat of Witr‎) at the time of Hadhrat 'Umar‎ (Radiyallahu anhu‎). (Mu'atta Imam Maalik)

  2.  Hadhrat Yahya Bin Saeed‎ al-Ansaari (Rahimahullah) narrates that Hadhrat 'Umar‎ (Radiyallahu anhu‎) commanded a person to pray 20 Rak'aat of Taraaweeh. (Musannaf Bin Abu Shaibah‎‎)

According to the Fuqaha (jurists), the Ahaadith of Hadhrat Yazeed Bin Rumaan and Yahya Bin Said‎ are 'Mursal'

For the Fuqaha, a Mursal Hadith is a Hadith which has a disconnection in its chain of narration. Here in the above-mentioned Ahaadith neither Yazeed Bin Rumaan nor Yahya Bin Said‎ had heard these words directly from Hadhrat 'Umar‎ (Radiyallaahu Anhu‎). However, according to Sheikh Ismail Bin Muhammad Al-Ansaari, despite the disconnections, these Ahaadith are valid since they enjoy the approval of the scholars.

According to Sheikh Ismail Bin Muhammad, 'Allaamah Ibn Taimiyyah said: When a Mursal Hadith has another proof that confirms it or is supported by the practices of the Salaf-e-Saaliheen, this serves as an argument by the unanimity of the Fuqaha (jurists).

  1.  Hadhrat 'Abdul Aziz Bin Rufa (Rahimahullah) reported that Hadhrat Ubay Bin Ka'b (Radiyallaahu Anhu) used to perform Imaamat during the month of Ramadhan in Madinah and he would perform 20 Rak'aat and 3 Rak'aat of Witr. (Musannaf Bin Abi Shaibah)

According to Sheikh Ismail Bin Muhammad (Rahimahullah), 'Allaamah Bin Taimiyyah said in his Fataawa that he established that Hadhrat Ubay Bin Ka'b used to perform 20 Rak'aat of Taraaweeh and 3 Rak'aat of Witr during Ramadhan Sharif.

So, many of the 'Ulama considered this practice as Sunnah because he used to perform it in the presence of the Muhaajir and the Ansaar and no one among them contested this practice.

Sheikh Muhammad 'Ali Saabuni (Rahimahullah) says in his book, entitled 'Al-Hadyun-Nabawi' that the number of twenty Rak'aats of Taraaweeh has been practiced all the time and this has been since the time of Hadhrat 'Umar (Radiyallahu anhu) and that no one among the 4 Aimmah (Rahimahullah) has contested such a practice except Imam Maalik (Rahimahullah) who was, according to one version, in favour of 36 Rak'aats. However, his most known version is 20 Rak'aats like the other Aimmah (Rahimahullah). (Al-Hadyun-Nabawi)

There are scholars who say that these sixteen additional Rak'aat were not those of Taraaweeh but in lieu of the Duas or Tawaaf that the people of Makkah made in the Haram Sharif after every four Rak'aat, the Imam made four Rak'aat between every four Rak'aat. This made a total of 36 Rak'aat.

So, regarding Taraaweeh, there are only 20 Rak'aat. The sixteen additional Rak'aat were in place of the Duas or Tawaaf.

All these details show us that the Hadith of 'Abdul 'Aziz Bin Rufai, which despite a disconnection in its chain of narration, remains valid as a solid argument given the fact that its content was approved by the scholars and put into practice by the four famous Aimmah (Rahimahullah): Imam Abu Hanifah (Rahimahullah), Imam Maalik (Rahimahullah), Imam Shaafi'i (Rahimahullah) and Imam Ahmad Ibn Hambal (Rahimahullah).

  1.  Hadhrat Suwaid Bin Ghaflah used to perform Imaamat during Ramadhan and he would perform 20 Rak'aats in five Tarweehah (a Tarweehah is composed of four Rak'aats). (Baihaqi‎‎)

Hadhrat Suwaid (Rahimahullah) was one of the great Tabi'eens and he was also a 'Mukhadram'. A 'Mukhadram' is someone who lived at the time of Rasulullah (Sallallaahu 'Alaihi Wasallam) and accepted Islam but who had not seen Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam). Hadhrat Suwaid (Rahimahullah) who lived among the Sahaabah (Radiyallahu anhum) knew their practice very well and thus he used to perform 20 Rak'aat.

  1. Among the Tabi'een who opted for 20 Rak'aat of Taraaweeh were Shutair Bin Shakal [a companion of Hadhrat 'Ali (Radiyallahu anhu)], Hadhrat Ata Bin Abi Rabaah, Hadhrat Haarith Al-Hamadaani, Abul Bakhtari, Saeed Bin Abul Hasan Al-Basri, Saeed Bin Jubbair - 'Ali Bin Rabi'ah and Ibn Abi Mulaikah.

In Musannaf Abi Shaibah, the practice of 20 Rak'aat was mentioned from Shutair Bin Shakal, Ibn Abi Mulaikah, Harith Al-Hamadaani, Abul Bakhtari, 'Ali Bin Rabi'ah and Saeed Bin Jubbair.

According to Imam Tirmizi, Hadhrat Ibn Abi Mulaikah had met 30 Sahaabah-e-Kiraam (Radiyallahu anhum). This fact shows us the value of the practice of Ibn Abi Mulaikah.

Sheikh 'Abdullah Bin Muhammad Bin 'Abdul Wahhaab has mentioned in Majmu'ah Al-Fataawaa-Al-Najdiyyah that when Hadhrat 'Umar (Radiyallahu anhu) had gathered all the Musallis behind Hadhrat Ubay Bin Ka'b (Radiyallahu Anhu), the number of Rak'aat was 20.

Conclusion

The practice of performing 20 Rak'aat of Taraweeh is in accordance with the practice of the Sahaabah (Radiyallaahu Anhum‎) just as Imam Tirmizi has mentioned. The practice of the Taabi'in further confirms this practice and the four Aimmah (Rahimahullah) are unanimous on the number of 20 Rak'aat.

For the 'Ulama, when the four Aimmah (Rahimahullah) have already given their verdict on any matter, the opinion which differs from that of the four Aimmah (Rahimahullah) is considered to be against Ijma. Thus, the practice of less than 20 Rak'aat of Taraweeh is against Ijma.

Sheikh Saa'di Abu Ja'ib said in his "Encyclopedia of Consensus on Islamic Jurisprudence" that the Salah of Taraaweeh contains 20 Rak'aats and this is the practice of Hadhrat 'Umar (Radiyallahu anhu). The Sahaabah (Radiyallahu anhum) unanimously approved it. According to the consensus of the Sahaabah (Radiyallahu anhum) the performance of the Salah of Taraweeh with Jama'at is superior to its individual performance. As for the Ahaadith that prove the contrary, they cannot be considered as a solid argument since they go against the consensus of the Sahaabah (Radiyallahu Anhum‎) and four Aimmah otherwise it will mean that the Sahaabah (Radiyallaahu Anhum‎) and the 4 Aimmah went against Hadith which is unacceptable.

At this stage it is more than obvious that those who say that there are 8 and not 20 Rak'aats of Taraweeh based on certain Ahaadith have misinterpreted these Ahaadith. Let them reflect!

AHAADITH OF RASULULLAH (SALLALLAAHU 'ALAIHI WASALLAM) CONCERNING THE 20 RAK'AATS.

Hadhrat 'Abdullah Bin 'Abbaas (Radiyallahu anhuma) reported that Rasulullah (Sallallaahu 'Alaihi Wasallam) used to pray 20 Rak'aat and Witr during the month of Ramadhan. (Musannaf Ibn Abu Shaibah)

This Hadith is weak according to the scholars because of the presence of the narrator, Ibrahim Bin Usmaan in its chain of transmission. However, the scholars are unanimous on the fact that a weak chain of transmission does not weaken the content of the Hadith since there are weak contents that have strong chains of narration just as there are strong "matns" (content of the Hadith) whose sanads (chains of narration) are weak.

Therefore, in the light of this explanation, it is easily deduced that a defect in the 'sanad' does not necessarily make the 'matn' of a Hadith also defective.

There are many Ahaadith which despite having defects in their sanads have reached the level of Sahih when they are supported by the practice and approval of the Sahaabah (Radiyallaahu Anhum‎) and the 'Aimmah Mujtahideen‎'.

'Allaamah‎‎ Jalaaluddeen As-Suyuti (Rahimahullah) said in his book 'Tadreeb-Al-Raawi': a Hadith is authenticated when the scholars of the Ahaadith accept it despite the fact that it has no sahih sanad.

Ibn 'Abdul Barr reported in his book 'Al-Istizkaar' a verdict from Imam Bukhari regarding a Hadith. Imam Tirmizi said that Imam Bukhari authenticated a Hadith according to which the water of the sea is pure while saying that the scholars of Hadith do not authenticate such a sanad but for him the Hadith is Saheeh (authentic) because the 'Ulama accepted it. Similarly 'Allaamah‎‎ Al-Khateeb said about the Hadith of Hadhrat Mu'az (Radiyallahu anhu‎) whom Rasulullah (Sallallaahu 'Alaihi Wasallam) delegated as the governor of Yemen. 

"We are convinced that this Hadith is Saheeh according to the scholars because they accepted it and used it as an argument." 

For 'Allaamah Ibn Hajar (Rahimahullah), the unanimity of the scholars regarding the implementation of the content of a Hadith is a criterion for authenticating the Hadith in question.

Imam Shafi'i (Rahimahullah) also authenticated a Hadith regarding water and another regarding the prohibition of a will in favour of an heir by saying that the two Hadiths in question enjoy the approval of the majority of scholars even if their 'sanads' are not in a position to be authenticated.

Having said that, the question that arises now is to see and think about the possibility of authenticating the Hadith of 'Abdullah Bin 'Abbaas (Radiyallaahu Anhuma) on the 20 Rak'aats of Taraweeh by Rasulullah (Sallallaahu 'Alaihi Wasallam).

Indeed, the criteria established by the scholars of the Ahaadith to authenticate a Hadith are present in that of 'Abdullah Bin 'Abbaas (Radiyallahu anhuma). Therefore, according to its content, this Hadith must be Sahih. Otherwise, there would be no difference between the Hadith of 'Abdullah Bin 'Abbaas (Radiyallahu anhuma) and the examples mentioned above.

KHATM-UL-QUR'AN IN THE TARAWEEH

Hadhrat Tha'labah Bin Abi Maalik (Radiyallahu anhu) reports that on a certain evening in the month of Ramadhan, Rasulullah (Sallallaahu 'Alaihi Wasallam) came to the Masjid and saw a group of people performing Salah in a corner of the Masjid. He then asked what these people were doing. Someone replied to him:

"O Rasulullah (Sallallaahu 'Alaihi Wasallam)! These are people who do not have the Qur'an with them (i.e. in their memory) and since Hadhrat Ubay Bin Ka'b (Radiyallahu Anhu) was going to read the Qur'an in his Salah, these people followed him." Rasulullah (Sallallaahu 'Alaihi Wasallam) said: "They have done well." (Baihaqi)

This is a Hadith whose sanad is solid. Based on this Hadith, the scholars deduced that it is Sunnah to do the Khatm-ul-Qur'an in Taraweeh. To understand this, we must first know that when it was said that "those people did not have the Qur'an with them" - it does not mean that they did not know enough of the Qur'an by heart to enable them to perform the Salah correctly. Moreover, it would be strange and astonishing to think that the Sahabah Kiraam (Radiyallahu anhum‎) had not memorized a sufficient portion of the Qur'an.

So, the words "do not have the Qur'an with them" mentioned in the Hadith of Hadhrat Tha'labah (Radiyallahu anhu‎) according to the scholars mean that those people had not memorized the Qur'an-e-Karim in its entirety.

This is why they followed Hadhrat Ubai Bin Ka'b (Radiyallahu anhu) who had already memorised the entire Qur'an revealed at that time. In doing so, their aim of following an Imam who was a Haafiz-ul-Qur'an, in this case Hadhrat Ubai Bin Ka'b (Radiyallahu anhu), was the Khatm-ul-Qur'an.

This is the principle.

If it happens that the Khatm-ul-Qur'an causes the absence of Musallis, the recitation of the Qur'an must be shortened so that it is no longer a burden because priority must be given to the Musallis since the performance of Taraweeh is much more important than the complete recitation of the Qur'an.

So, if the Khatm-ul-Quran becomes an obstacle for Taraweeh then it must be abandoned to enable all the Musallis to perform at least what is essential i.e. the Salah of Taraweeh.

[English version of "Le Taraawîh" – Al Haadi – Vol. 1 No. 6]