Taraweeh

The Holy Quran was not in the same form as we have not in the time of Prophet peac ebe upon him

This was Divided in in the present form later ..

The Article which has been given name is known as Surah and the sentences in the quran which have no sperate name are knonw as Ayats .

BUT what is RUKU ?

Ruku means to BEND

Why have they been called so ?

from the books of Qiraat , it is known that the amount of Quran recited before going into the RUKU position in TARAWEE by hazrat UMAR and UTHMAN raziallhutalaajmaeen

was called 1 RUKU .

In other words , it was the amount recited before going into that position.

Based on Tarawee being read as 20 rakats and holy Quran being completed on the 27th Ramzan, thre should be 540 rakats/ Rukus to complete the Holy Quran

however 557 were appointed because on the last day many short Surahs are read in the final rakats .

The amount of rukus in the Holy Quran establishes Tarawee to be 20 rakats

This was by History of Compilation of Quran by khulfa e rashedeen

NOW TARAWEE BY GRAMMER :

Tarawee is the plural of TARAWEEHA , which means giving the body a rest .

After every 4 rakats , we sit for recuperation and comfort . this sitting is called TARAWEEHA , and it is for this reason this namaz is called TARAWEEHA (i.e collection of comforts).

Taraweeh is plural, and the plural form of a word used (in ARABIC) for minimum of three .

if tarawee was 8 rakats there should be only one taraweeaha between these 8 rakats, SO IT SHOULDNT EVEN BE CALLED TARAWEEH. for three tarawehas , a minimum amount of 16 rakats are needed . after every 4 rakats, one taraweeha will occur (and there is no tarweeh before the witr) thus the name TARAWEEH itself refutes the 8 rakats theory.

Tarwee in hadis ( 20)

It should be bared in mind that at first Holy prophet peace be upon him performed TARAWEE Salah with jamat, but after performing it for 2 days , he said

"IF i regularly perform taraweeh, i fear it becomming fardh , and this will be difficult on mu UMMAH. for this reason you people perform it in your homes"

Hazrat umar raziallhutalanhu formally organized and institited 20 rakats of Tarweeh with jamat in his khilafat, and the sahaba agreed ( IJAMA ) on this.

--Mu'atta Imam Maalik

While ‘Uthaimeen claims this hadith refers to Taraweeh, it is apparent from the text of the complete hadith, that ‘Ayesha (ra), is referring to Tahajjud salah. The complete hadith, as recorded in Sahih Bukhari, is reproduced below:

Narrated Abu Salma bin ‘Abdur Rahman:

I asked ‘Ayesha, “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 ‘Ayesha! My eyes sleep but my heart remains awake!’”

Explaining this hadith, Mufti Taqi Uthmani in “Inamul Bari”, v.4 p.283, writes:

“I say this hadith is not about taraweeh, rather it is about tahajjud. The evidence rests here that taraweeh is offered in the first part of the night and tahajjud is offered in the last part of the night. In this hadith it is seen, ‘Ayesha (ra) asks the Prophet (saw), “Do you sleep before offering the Witr prayer?” This shows that ‘Ayesha (ra) saw the Messenger (saw) offer these in the last part of the night.

The Messenger’s (peace be upon him ) directives to offer taraweeh was for the first part of the night. The evidence is that all the Sahabah (Raziallhutalanhu ) would offer taraweeh in the first part of the night.

When the Messenger led the congregation for three days, this was also done in the first part of the night.

Thus, it is proven that taraweeh was offered in the first part of the night and the discussion in the hadith is regarding the last part of the night.

This means, what is being discussed in the hadith is regarding tahajjud and not taraweeh.”

THE ACT of SAHABA raziallhitalajmaen and the Quran Today is clear evidence of 20 rakats of TARAVEEH

Hadith where ‘Umar (raziallhutalanhu) ordered for 11 rak’ah Taraweeh

In “Fatawa Arkanul Islam”, v.2 p.511, the ghair muqallid Imam Muhammad bin Salih al-‘Uthaimeen writes:

“What is confirmed from ‘Umar (raziallhutalanhu) is that he prayed eleven rak’ah, since he ordered Ubay bin Ka’b and Tamim Ad-Dari (raa) to stand for the people and pray eleven rak’ah. [Reported by Malik in the Book of Prayer, in the Chapter on the Night Prayer in Ramadan (280)].”

This hadith has been recorded by Imam Malik through Sa’ib bin Yazid (raziallhutalanhu). This Sa’ib bin Yazid (ra) is the same person who has also reported the following hadith as recorded in Baihaqi, v.2 p.496:

“Sa’ib bin Yazid said that in the time of ‘Umar (raziallhutalanhu), people would offer 20 rak’ah in the month of Ramadan. The person leading the prayer would recite Surahs which had about hundred verses. People at the time of ‘Uthman would lean on their sticks as they had to stand up for very long.”

Moreover, Hafidh Abdul Birr writes in al-Tamheed, v.8 p.114-115:

“Imam Malik has written this hadith from Muhammad ibn Yusuf who heard it from Sa’ib ibn Yazid. This hadith talks about taraweeh being 11 rak’ah. Other Muhadditheen have recorded ahadith with the same isnad, which mentions 21 rak’ah (20 for taraweeh and 1 for witr). Harith bin Abdul Rahman bin Abi al-Zabab has narrated from Sa’ib bin Yazid that in the times of ‘Umar (raziallhutalanhu) we used to end taraweeh when it was almost dawn. In his Khilafah, taraweeh was 23 rak’ah (including 3 witr).”

This makes it clear that from the same isnad that Imam Malik has reported 11 rak’ah, 21 rak’ah is also reported by other Muhadditheen. Moreover, from the same Sa’ib bin Yazid, 23 rak’ah is also reported.

Imam Malik, after quoting the hadith of 11 rak’ah, quotes the following hadith in his Muwatta, v.1 p.98:

“Yazid bin Rooman said that during the Khilafah of ‘Umar ibn al Khattab, people would offer 23 rak’ah taraweeh in Ramadan (including 3 witr).”

Allama Ghulam Rasul Sa’eedi in Sharh Muslim v.2 p.498 writes:

“Imam Malik from Muhammad bin Yusuf from Sa’ib bin Yazid has narrated 11 rak’ah. However, Hafidh Abdul Razzak and others, from Muhammad bin Yusuf from Sa’ib bin Yazid have narrated 20 rak’ah and Ibn Nasr has also narrated 20 rak’ah from Sa’ib bin Yazid. This makes it clear that the narration recorded by Imam Malik is not correct.”

However, even if we accept that the hadith recorded by Imam Malik of 11 rak’ah is correct, the only explanation which can be given to reconcile all the ahadith from Sa’ib bin Yazid is that at first the Sahabah offered 11 rak’ah but then they offered 20 rak’ah.

-

Imam Baihaqi in “al-Sunan al Kubra”, v.2 p.496 writes:

“Reconciliation among these narrations can be brought in the way that the Sahabah offered 11 rak’ah but later offered 20 rak’ah taraweeh and 3 rak’ah witr.”

The evidence for this explanation is seen from the practice of ‘Uthman and ‘Ali (Raziallhutalanhu ). Refer to the evidences given above to prove 20 rak’ah taraweeh.

Mullah Ali Qari in “Mirqat Sharh al-Mishkat”, v.3 p.123, after quoting this hadith writes:

“And this order for 11 rak’ah was in the beginning because Abdul Birr says the narration of 11 rak’ah was due to doubt and the sahih narration is that it was 20 rak’ah during the time of ‘Umar (Raziallhutalanhu ).”

Hadith of Jabir bin ‘Abdullah mentioning 8 Rak’ah

In Fath al-Bari, v.1 p.597, the hadith of Jabir bin ‘Abdullah (ra) is mentioned where he says the Prophet Muhammad (saw) prayed only 8 rak’ah taraweeh in Ramadan. The ghair muqallideen use this hadith as evidence to prove their stand.

Mufti Kifayatullah, in “Kifayatul Mufti”, v.3 p.399, while commenting on this hadith says:

“The hadith of Jabir (ra), which has been recorded by Tabraani, Marozi, Ibn Khuzaima and Ibn Hibban, has ‘Isa bin Hariya in the chain of narrators. This narrator has been declared Munkar of hadith by Imam Abu Dawood and Imam Nasa’i has declared him to be Matrook and Munkar of hadith.”

Mufti Abdul Raheem Lajpuri, in “Fatawa Rahimiyyah”, v.2 p.280, has given a detailed analysis of the chain of narrators of this hadith. He writes:

“The strange thing about it is that the chain of narrators has no credence whatsoever. One of the narrators of hadith is a person named ibn Humayd Himyari. This is what the critics of narrators have to say about him [Mizaanul I’tidaal, v.3 p.49-50]:

‘He is weak’ – Hafidh Dhahabi (rehmatullahitalalayh)

‘He narrates many unacceptable (Munkar) narrations’ – Ya’qoob bin Shaybah (rehmatullahitalalayh)

‘There are objections raised against him’ – Imam Bukhari (rehmatullahitalalayh)

‘He lies’ – Abu Zur’ah (rehmatullahitalalayh)

‘I can testify that he is a liar’ – Ishaaq Kowsaj (rehmatullahitalalayh)

‘He narrated Ahadith about everything. I have never seen anyone as daring as he is against Allah (swt) because he takes Ahadith from others and completely distorts them’ – Saalih Jazrah (rehmatullahitalalayh)

‘I swear by Allah that he is a liar’ – Ibn Kharaash (rehmatullahitalalayh)

‘He is unreliable’ – Imam Nasa’i

Taraweeh and Tahajjud are not the same

Taraweeh and tahajjud are two different prayers. As seen earlier, the taraweeh salah is performed in the first part of the night while the tahajjud is performed in the last part of the night. Further, the tahajjud has to be performed after one has wakes up from sleep. Taraweeh is performed before one sleeps.

Mufti Muhammad Shariful Haq Amjadi, in “Nuzhatul Qari”, v.2 p.687-688, writes:

“Ghair Muqallideen claim that Prophet Muhammad (saw) only prayed tahajjud in Ramadan. For us, both tahajjud and taraweeh are Sunnah in Ramadan. The evidence for this is the saying of ‘Umar (raziallhutalanhu): ‘the prayer which they do not perform, but sleep at its time is better than the one they are offering.’”

The hadith in which this saying of ‘Umar raziallhutalanhu is found is in Sahih Bukhari in the Book of Taraweeh.

He further writes:

“To state one salah is better than the other, is evidence that these are two different salahs and not the same. Further evidence is that for tahajjud it is necessary for one to sleep after ‘isha and then wake up to perform it. Tabraani, in Kabir and Ausat, has narrated from Hajaj bin ‘Umro (raziallhutalanhu) that he said ‘you think that if you pray all night till morning, you have offered tahajjud. This is incorrect. Tahajjud can only be offered after sleep.’ This is also apparent from the meaning of the word ‘tahajjud’.”

Allah (swt) says in the Quran in Surah al-Isra’ (17):

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

Wamina allayli fatahajjad bihi nafilatan laka AAasa an yabAAathaka rabbuka maqaman mahmoodan

And during the night, wake up for Salah of tahajjud, an additional prayer for you. It is very likely that your Lord will place you at Praised Station. [17:79]

Ibn Kathir, in his tafsir of the above verse, writes:

“(The Night prayer) Allah commanded His Messenger to pray the Night prayer after offering the prescribed prayers, and the term Tahajjud refers to prayer that is offered after sleeping. This was the view of ‘Alqamah, Al-Aswad, Ibrahim An-Nakha’i and others. It is also well-known from the Arabic language itself. A number of Ahadith report that the Messenger of Allah used to pray Tahajjud after he had slept. These include reports from Ibn ‘Abbas, ‘Ayesha and other Companions, may Allah be pleased with them.”

Mufti Muhammad Shariful Haq Amjadi, further writes on p.689:

“No one sleeps before taraweeh. Hence, it is extremely wrong to say that taraweeh is the same as tahajjud.”’

The hadis of 11 is disordered (muztarib) and you cannot extract a proof from this category of hadis . Its narrator is Muhammed ibn Yusuf.

in the muatta the narration is of 11 rakats and Muhammed ibn nasr through the chain of Muhammad ishaq, narrates 13 rakats from this very Muhammed ibn Yusuf

Muhaddith Abdurrazaaq raziallhutalanhu through different chain of narrations , also reports 21 rakats from Muhammed ibn Yusuf !!!

refer to Fatahul Baari Saharah Bukhari, Vol 4 pg 180 for study into this .

The narration of just one narrator having this much contradiction is known as IZTIRAAB

Therefore all of these narrations are not credible and to use them as proof is incorrect .

2. Even if this hadith was Sahi, Tarwaeeh would be established as 8 rakats and witr(3) so why do you perform only one rakat of Witr ?Based on your view the narration should state 9 rakats. Do you accept one half of Hadis and reject the other ?

3. Mulla Ali Qari rehmatullhitalalay writes under tyhis Hadith "These Ahadith have been explained in the following manner , that 8 rakat were originally ordered and there after consensus was reached on 20 rakats. It is these 20 rakats which became the transmitted amount of TARAWEEH" ---- Mirqaatul Mafateeh

4. taraweeh is originally the Sunnat of Rasuulallah sallahoalihiwasallam while there other things are Sunnat of Hazrat Umer raziallhutalanhu

a) to always perform it

b)to perform it with jamat.

c) to read 20 rakats.

The holy prophet peace be upon him didnt always perform 20 rakats nor did he order the companions to read it with JAMAT. now if only 8 rakats are performed the sunnat of Hadrat Umer raziallhutalanhu would nor be practiced upon .

however of 20 rakats are read all will be practrised upon because 8 is included in 20 but 20 isint in 8.

The hadis states Practise my sunnah and the Sunnat od my khulfa.

Many have recorded a hadith by ‘Abdullah ibn ‘Abbas (ra) where he is reported to have said:

“During Ramadan, the Messenger (peace be upon him ) performed 20 rak’ah salah as well as the witr salah without the congregation.”

This hadith has been recorded by the following:

Ibn Abi Shaybah (raziallhutalanhu) in his Musannaf

Imam Bayhaqi (rehmatullahitalaaly) in his Sunan

Tabraani (rehmatullahitalaalyh) in his Kabeer

Ibn Adi (rehmatullahitalaaly) in his Musnad

Baghawi (rehmatullahitalaaly) in his Majma Sahabah

1. Imam Tirmidhi (rehmatullahitalaly) [passed away 279 AH] states that ‘Umar (raziallhutalanhu), ‘maula Ali (raziallhutalanhu ), Sufyan Thawri (rh) and Imam Shafi’i (rh) all accept the taraweeh salah as being twenty Rakaahs. He quoted Imam Shafi’i (raziallhutalanhu) as saying that he saw the people of Makkah performing twenty Rakaahs.

--(Tirmidhi, v.1 p.99)

2. The famous compilation of Ahadith Kanzul Ummaal (v.2 p.284) reports that after ‘Umar (raziallhutalanhu) instructed Ubay bin Ka’b (raziallhutalanhu) to lead the people in twenty rak’ah of taraweeh salah, Ubay (raziallhutalanhu) then led the Sahabah (raziallhutalanhu) and Tabi’een in twenty rak’ah.

3. Bayhaqi (v.1 p.492; Nasbur Ra’yah, v.1 p.294) reports a narration in which Sa’ib bin Yazid (raziallhutalanhu) states that they performed twenty rak’ah taraweeh during the periods of ‘Umar (raziallhutalanhu), ‘Uthman (raziallhutalanhu) and ‘Ali (raziallhutalanhu).

4. The other narration of Yazid bin Rooman (raziallhutalanhu) in the Muwatta of Imam Malik (p.40) states that during the Khilafah of ‘Umar (raziallhutalanhu), people performed 23 rak’ah of taraweeh together with the Witr salah.

5. Ma’rifatus Sitta quotes an authentic narration from Imam Bayhaqi (v.1 p.477; his Sunan Kubra, v.2 p.496) stating that ‘Ali (raziallhutalanhu) summoned the Qurra in Ramadan and appointed someone to lead the people in the twenty rak’ah of taraweeh salah. ‘Ali (raziallhutalanhu) then himself led the witr salah.

6. The Muhaddith ibn Qudaamah (raziallhutalanhu) writes in his al-Mughni (v.1 p.803) that the Sahabah (raziallhutalanhu) were unanimous about performing twenty rak’ah taraweeh.

7. The research of the Muhaddith Ibn Hajar Haythami (raziallhutalanhu) also reveals that the Sahabah (raziallhutalanhu) were unanimous about performing twenty rak’ah taraweeh. (Tuhfatul Akhyaar, p.197)

8.The famous Hafidh of Hadith Allama Abdul Birr (raziallhutalanhu) says that it is a fact that the Sahabah performed twenty rak’ah taraweeh during Khilafah of ‘Umar (raziallhutalanhu). (Mirqaat, v.2 p.174)

9. Allama ibn Taymiyyah (raziallhutalanhu) writes that Ubay bin Ka’b (raziallhutalanhu) led the Sahabah (raziallhutalanhu) in twenty rak’ah taraweeh during the Khilafah of ‘Umar (raziallhutalanhu). (Fatawa Ibn Taymiyyah, v.1 p.148). He further writes (v.1 p.191) that because Ubay led the Sahabah (raziallhutalanhu) in twenty rak’ah taraweeh and three rak’ah witr during Ramadan, most ‘Ulema regard this to be a Sunnah because all of the Muhajireen and Ansaar performed the salah without an objection from any of them.

10. Imam Sharaani (raziallhutalanhu) writes, “’Umar (raziallhutalanhu) then gave the instruction for 23 rak’ah to be performed, three being the witr salah. This was then practiced in all the cities.” (Kashful Ghumma, v.1 p.167)

11. The famous scholar of Ahl al-Hadith Nawab Siddique Hasan believes that “’Ulema regard as ijma the twenty rak’ah taraweeh salah that was performed during the Khilafah of ‘Umar (raziallhutalanhu). (Awnul Bari, v.4 p.307)

12. Allama Bahrul Uloom (raziallhutalanhu) writes that twenty rak’ah taraweeh became a matter of consensus. (Rasaa’il al-Arkaan, p.138)

13. Allama Ibn al-Humam (raziallhutalanhu) says that consensus was eventually reached that the taraweeh salah comprises of twenty rak’ah and this is what has been passed on from generation to generation. (Fathul Qadeer, v.1 p.407)

14. Allama Ayni (raziallhutalanhu) says, “During the Khilafah of ‘Umar (raziallhutalanhu), the Sahabah (raziallhutalanhu) performed twenty rak’ah taraweeh and this continued during the Khilafah of ‘Uthman (raziallhutalanhu) and ‘Ali (raziallhutalanhu). (Ayni’s commentary of Bukhari, v.7 p.178)

15. When Imam Abu Yusuf (raziallhutalanhu) asked Imam Abu Hanifa (raziallhutalanhu) whether ‘Umar (raziallhutalanhu) had any proof from Rasulallah (saw) to perform twenty rak’ah taraweeh, Imam Abu Hanifa (raziallhutalanhu) replied, “’Umar (raziallhutalanhu) was never one who perpetrated acts of bid’ah.” (Faydhul Bari, v.2 p.420; Maraaqil Falaah, p.81; Bahrur Raa’iq, v.2 p.66)

16. The Muwatta of Imam Muhammad (p.11-12) reads, “We go by this (twenty rak’ah taraweeh)…..because the Muslims (the Sahabah) were unanimous about it and saw it to be a good act. It has been reported that Rasulallah (saw) said, “Whatever the Muslim (the Sahabah) regard as good act, is indeed a good act in the sight of Allah as well.”

the pages are from 11 to 12

17. The following appears in the book Al-Mutaqaa min Akhbaaril Mustafa (p.78), “During the Khilafah of ‘Umar (raziallhutalanhu), the Sahabah (raziallhutalanhu) and others performed 23 rak’ah, which included the witr salah.”

18. Yahya bin Sa’eed Ansari (raziallhutalanhu) who was the Qadhi of Madinah says that ‘Umar (raziallhutalanhu) instructed someone to lead the people in twenty rak’ah taraweeh salah. The narration is authentic albeit mursal. (Ibn Abi Saybah, p.406; Aathaarus Sunan, v.2 p.55)

19. Abdul Aziz bin Rafi’ (raziallhutalanhu) says that’s Ubay bin Ka’b (raziallhutalanhu) led the people of Madinah in twenty rak’ah taraweeh and three rak’ah witr. This narration is also authentic albeit mursal. (Ibn Abi Saybah, p.406; Aathaarus Sunan, v.2 p.55)

20. Abul Khaseeb (raziallhutalanhu) says, “Suwayd bin Ghafala (raziallhutalanhu) used to lead us in Ramadan with five resting periods and twenty rak’ah.” The narration is authentic. (Bayhaqi, v.2 p.496; Aathaarus Sunan, v.2 p.55)

21. Shutayr bin Shakal (raziallhutalanhu) who was the student of ‘Abdullah ibn Mas’ud (raziallhutalanhu) used to lead the people in twenty rak’ah taraweeh salah and three rak’ah witr. This narration is also authentic. (Bayhaqi, v.2 p.496; Qiyaamil Layl, p.91; Mirqaat, v.2 p.174)

22. The eminent Tabi’ee and Mufti of Makkah Ataa bin Abi Rabaah (raziallhutalanhu) says that he found the Sahabah (raa) and others performing 23 rak’ah (taraweeh salah) together with the witr. (Ibn Ani Shaybah, v.1 p.406; Qiyaamul Layl, p.91, Fath al-Bari, v.4 p.219; Aathaarus Sunan, v.2 p.55)

23. Naafi (raziallhutalanhu) who was the student of ‘Abdullah bin ‘Umar (raziallhutalanhu) says that ibn Mulaykah (raziallhutalanhu) used to lead them in twenty rak’ah taraweeh salah during Ramadan. The narration is authentic. (Aathaarus Sunan, v.2 p.56)

24. A’mash (raziallhutalanhu) reports that ‘Abdullah ibn Mas’ud (raziallhutalanhu) used to perform twenty rak’ah taraweeh salah and three rak’ah witr. (Umdatul Qari, v.11 p.127; Qiyaamul Layl, p.91)

25. Abul Bakhtari (raziallhutalanhu) also took five resting periods and performed three rak’ah witr. (Ibn Abi Shaybah, p.406)

26. Abul Hasana (raziallhutalanhu) says, “’Ali (raziallhutalanhu) instructed someone to lead us in twenty rak’ah taraweeh with five resting periods. (Sunan Kubra of Bayhaqi, v.2 p.496). This narration is authentic. (See Jawaahirun Naqi, v.1 p.208 and Umdatul Qari, v.11 p.127 for details on authenticity)

27. Muhammad bin Ka’b Qurazi (raziallhutalanhu) also says that the Sahabah (raziallhutalanhu) performed twenty rak’ah taraweeh during the time of ‘Umar (raziallhutalanhu). (Qiyaamul Layl, p.91)

28. Sa’eed bin Ubayd (raziallhutalanhu) reports that ‘Ali bin Rabee’ah (raziallhutalanhu) took five resting periods and performed three rak’ah witr during Ramadan. This narration is authentic. (Aathaarus Sunan, v.2 p.56)

29. Allama Subki Shafi’i (raziallhutalanhu) writes, “We believe that the taraweeh salah is twenty rak’ah, as proven by authentic narrations.” (Sharhul Minhaaj)

30. Abdul Qadir Jaylani (raziallhutalanhu) says, “It comprises of twenty rak’ah with every two rak’ah ending with sitting and salam…..a person should make the intention of performing the taraweeh salah before every two rak’ah.” (Ghunyatut Talibeen, v.2 p.10-11)

31. Imam Ghazali (raziallhutalanhu) writes, “The taraweeh salah comprises of twenty rak’ah and is Sunnah Mu’akkadah. The method of performing it is well known.” (Ihyaa’ul Uloom, v.1 p.208). He also writes, “Twenty rak’ah is the opinion of the consensus of ‘Ulema because of the narration of Yazid bin Rooman (raziallhutalanhu) in the Muwatta of Imam Malik, stating that during the Khilafah of ‘Umar (raziallhutalanhu), people performed 23 rak’ah of taraweeh together with witr salah. (Ihyaa’ul Uloom, v.2 p.66)

32. Ahmad Roomi (raziallhutalanhu) says, “There were a great number of Sahabah (raziallhutalanhu) present at the time (when ‘Umar (raziallhutalanhu) instructed Ubay (raziallhutalanhu) to lead them in twenty rak’ah taraweeh). Amongs them were ‘Uthman (raziallhutalanhu), ‘Ali (raziallhutalanhu), Abdullah ibn Mas’ud (raziallhutalanhu), ‘Abbas (raziallhutalanhu) and his son, Talha (raziallhutalanhu), Zubayr (raziallhutalanhu), Mu’aadh (raziallhutalanhu) and many other Muhajireen and Ansar. None of them objected to ‘Umar (raziallhutalanhu), but rather supported him and practiced accordingly with steadfastness. In fact, ‘Ali made du’a for ‘Umar saying, “May Allah illuminate his grave just as he illuminated our Masaajid.” Rasulallah (saw) also said, “Hold fast to my practices and the practices of the rightly guided Khalifahs after me.” The taraweeh salah comprises twenty rak’ah”. (Majaalisul Abrar, p.187)

33. Shah Waliullah Muhaddith Dehlawi (raziallhutalanhu) also writes that the taraweeh salah during the times of the Sahabah (raziallhutalanhu) and tabi’een comprised of twenty rak’ah. (Hujjatullahi Baaligha, v.2 p.67)

34. Shah Abdul Aziz Muhaddith Dehlawi (raziallhutalanhu) also mentions that consensus was reached amongst the Sahabah (raziallhutalanhu) to perform twenty rak’ah taraweeh and three rak’ah witr. (Majmoo’ah Fatawa Azizi, v.1 p.162)

35. Maulana Qutbud Deen Khan Muhaddith Dehlawi (raziallhutalanhu) also mentions that consensus was reached amongst the Sahabah (raziallhutalanhu) to perform twenty rak’ah taraweeh. (Mazaahirul Haqq, v.1 p.433)

36. Allama Shabbir Ahmed Uthmani (raziallhutalanhu) writes that since none of the Sahabah (raziallhutalanhu) ever differed about the twenty rak’ah, all scholars are unanimous about it. (Fathul Mulhim, v.2 p.320)

Allama Nawawi (raziallhutalanhuh) writes in his commentary of Muslim that the twenty rak’ah taraweeh is a hallmark of Islam just like the Eid salahs (v.1 p.259). Therefore, the Ta’leeqaat of Hidayah (v.1 p.131) states that anyone performing only eight rak’ah of taraweeh will be guilty of forsaking the Sunnah.”

There is an ocean of evidence proving the legitimacy of 20 rak’ah taraweeh salah. As seen from the quotes above, the Sahabah used to offer taraweeh in this manner. Not a single person from among the Sahabah ever stepped forward to say that the number of rak’ah are not 20 but are 8.

Throughout the ages everyone agreed to the number being twenty, and now the ghair muqallideen all of a sudden claim that it is 8 rak’ah. They are going against practically all the Sahabah and the generations after them.

the hadis of Aisa Siddiqa raziallhutalanhu was explained in previous post

ther is no denying that there are also indications of 11 , 23 or 8

but the ACTS of SAHABAS Confirm that the rakats is to be read 20