Qadri Sultani

Janab Mouwahid Sb.pehlay tu aap say maazrat khawah hon keh aap ko itna intizar karna para.Kyon keh classes start ho chuki hain aur phir surgery waghaira ke practicals start honay ko hain.Is lia again maazrat. Abhi aik article post kar raha hon Albani Sb. k baray main.Baqi Insha Allah time milnay par.This is in english.Waqat milnay par is ko urdu main trnslate kar k inpage main likh kar post karon ga Insha Allah. Nasiral-Albani is the arch-innovator of the Wahhabis and "Salafis" in ourtime. A watch repairman by trade, al-Albani is a self-taught claimantto hadith scholarship who has no known teacher in any of the Islamicsciences and has admitted not to have memorized the Book of Allah norany book of hadith, fiqh, `aqîda, usûl, or grammar. He achieved fame byattacking the great scholars of Ahl al-Sunna and reviling the scienceof fiqh with especial malice towards the school of his father who was aHanafi jurist. A rabid reviler of the Friends of Allah and theSufis, he was expelled from Syria then Saudi Arabia and lived in Amman,Jordan under house arrest until his death in 1999. He remains the qiblaof the people of Innovation, self-styled re-formers of Islam, and other"Salafi" and Wahhabi sympathizers, and the preferred author of bookmerchants and many uneducated Muslims. Most of the contemporary Sunnischolars warned of his heresy and many of them wrote articles orfull-length works against him such as: - The Indian hadith scholar Habib al-Rahman al-A`zami who wrote al-Albani Shudhudhuh wa Akhta'uh ("Al-Albani's Aberrations and Errors") in four volumes. - The Syrian scholar Muhammad Sa`id Ramadan al-Butiwho wrote the two classics al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidual-Shari`a al-Islamiyya ("Not Following A School of Jurisprudence isthe Most Dangerous Innovation Threatening Islamic Sacred Law") andal-Salafiyya Marhalatun Zamaniyyatun Mubaraka La Madhhabun Islami ("The`Way of the Early Muslims' Was A Blessed Historical Epoch, Not AnIslamic School of Thought" - The Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumariwho wrote Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi al-Nabifi al-Radd `ala al-Albani al-Wabi ("The Coercion of the UnintelligentInnovator with the Licitness of Using the Prophet - Allah bless andgreet him - as an Intermediary in Refutation of al-Albani theBaneful"), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi`("The Persuasive Discourse in Refutation of al-Albani the Innovator"),and Itqan al-Sun`a fi Tahqiq Ma`na al-Bid`a ("Precise Handiwork inAscertaining the Meaning of Innovation"). - The Moroccan hadith scholar `Abd al-`Aziz ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Bayan Nakth al-Nakith al-Mu`tadi ("The Exposition of the Treachery of the Rebel"). - The Syrian hadith scholar `Abd al-Fattah Abu Ghuddawho wrote Radd `ala Abatil wa Iftira'at Nasir al-Albani wa SahibihiSabiqan Zuhayr al-Shawish wa Mu'azirihima ("Refutation of theFalsehoods and Fabrications of Nasir al-Albani and his Former FriendZuhayr al-Shawish and their Supporters"). - The Egyptian Hadith scholar Muhammad `Awwama who wrote Adab al-Ikhtilaf ("The Proper Manners of Expressing Difference of Opinion"). - The Egyptian hadith scholar Mahmud Sa`id Mamduhwho wrote Wusul al-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `alaal-Albani ("The Alighting of Mutual Benefit and Confirmation that theDhikr-Beads are a Sunna in Refutation of al-Albani") and Tanbihal-Muslim ila Ta`addi al-Albani `ala Sahih Muslim ("Warning to theMuslim Concerning al-Albani's Attack on Sahih Muslim"). - The Saudi hadith scholar Isma`il ibn Muhammad al-Ansarwho wrote Ta`aqqubat `ala "Silsilat al-Ahadith al-Da`ifa wa al-Mawdu`a"li al-Albani ("Critique of al-Albani's Book on Weak and ForgedHadiths"), Tashih Salat al-Tarawih `Ishrina Rak`atan wa al-Radd `alaal-Albani fi Tad`ifih ("Establishing as Correct the Tarawih Salat inTwenty Rak`as and the Refutation of Its Weakening by al-Albani"), andIbahat al-Tahalli bi al-Dhahab al-Muhallaq li al-Nisa' wa al-Radd `alaal-Albani fi Tahrimih ("The Licitness of Wearing Gold Jewelry for WomenContrary to al-Albani's Prohibition of it"). - The Syrian scholar Badr al-Din Hasan Diabwho wrote Anwar al-Masabih `ala Zulumat al-Albani fi Salat al-Tarawih("Illuminating the Darkness of al-Albani over the Tarawih Prayer"). - The Director of Religious Endowments in Dubai, `Isa ibn `Abd Allah ibn Mani` al-Himyariwho wrote al-I`lam bi Istihbab Shadd al-Rihal li Ziyarati Qabri Khayral-Anam - Allah bless and greet him - ("The Notification Concerning theRecommendation of Travelling to Visit the Grave of the Best of Creation- Allah bless and greet him -) and al-Bid`a al-Hasana Aslun Min Usulal-Tashri` ("The Excellent Innovation Is One of the Sources of IslamicLegislation"). - The Minister of Islamic Affairs and Religious Endowments in the United Arab Emirates Shaykh Muhammad ibn Ahmad al-Khazraji who wrote the article al-Albani: Tatarrufatuh ("Al-Albani's Extremist Positions"). - The Syrian scholar Firas Muhammad Walid Ways in his edition of Ibn al-Mulaqqin's Sunniyyat al-Jumu`a al-Qabliyya ("The Sunna Prayers That Must Precede Salat al-Jumu`a") - The Syrian scholar Samer Islambuli who wrote al-Ahad, al-Ijma`, al-Naskh. - The Jordanian scholar As`ad Salim Tayyim who wrote Bayan Awham al-Albani fi Tahqiqihi li Kitab Fadl al-Salat `ala al-Nabi - Allah bless and greet him -. - The Jordanian scholar Hasan `Ali al-Saqqafwho wrote the two-volume Tanaqudat al-Albani al-Wadiha fi ma Waqa`a fiTashih al-Ahadith wa Tad`ifiha min Akhta' wa Ghaltat ("Albani's PatentSelf-Contradictions in the Mistakes and Blunders He Committed WhileDeclaring Hadiths to be Sound or Weak"), Ihtijaj al-Kha'ib bi `Ibaratman Idda`a al-Ijma` fa Huwa Kadhib ("The Loser's Recourse to thePhrase: `Whoever Claims Consensus Is a Liar!'"), al-Qawl al-Thabtu fiSiyami Yawm al-Sabt ("The Firm Discourse Concerning Fasting onSaturdays"), al-Lajif al-Dhu`af li al-Mutala`ib bi Ahkam al-I`tikaf("The Lethal Strike Against Him Who Toys with the Rulings of I`tikaf),Sahih Sifat Salat al-Nabi Sallallahu `alayhi wa Sallam ("The CorrectDescription of the Prophet's Prayer - Allah bless and greet him -"),I`lam al-Kha'id bi Tahrim al-Qur'an `ala al-Junub wa al-Ha'id ("TheAppraisal of the Meddler in the Interdiction of the Qur'an to those ina State of Major Defilement and Menstruating Women"), Talqih al-Fuhumal-`Aliya ("The Inculcation of Lofty Discernment"), and Sahih Sharhal-`Aqida al-Tahawiyya ("The Correct Explanation of al-Tahawi'sStatement of Islamic Doctrine").

Zabardat Shahid bhai buhat khoob.Aap nain in kharjion ke achy khabar le hay.Mujay time nahi mil raha site par aanay ka laikan aap continue karain in k sath. In ko biddat ke taareef b nahi aaty ho ge aur bat kartay hain biddat par. abhi Insha Allah main aik article post karnay laga hon in k Albani walay topic main.Aap daikhain us chor k kaam......abi sirf thora sa baqi baad main Insha Allah.....

Janab Kafeel Sb.hum nain kab kaha keh Taraveeh aur Tahujjud aik he hain???Aap hum sasawal poochtay hain jin ka aap ko jawab b dia jata hay laikan kabhi humaray sawalon ka b jawab dain.Jo itnay paray huay hain peechay. Khair ab aap k jawab main kuch likhtay hain....

Wahhabi g zara ooper is Hadees Sharif ke jaarah o taadeel b daikh lo.Wahan b kafi batain kikhi hui hain janab.

Janab Shahid Nazeer Sb.aap ke is bat ka jawab masla e taraveeh ke taadad main mojood hay.Aur qubool karna ya na karna tu Allah ka kaam hay aap ko kis nain haq dia hay is tarah ke bat karnay ka????Aap k nazdeek yeh b gustakhi nahi ho ge....Had hay janab aap ke aqal par b.

Reply to Janab Mouwahid Sb. Thanx a lot to Respected Khaleel Ahmed Rana Sb.

Zubair bhai.Aap in ke sahi khana puri karrahay hain.Yeh tu hain he munkar e Hadees.Jo b Hadees in k aqeeday k khalaf ho ge us ko manain gay he nahi yeh log.

Wahhabi yeh tu sabat na kar saka keh yeh Hadees Sharif Imam e Azam k haq main nahi hay.Kyon keh us nain koi daleel nahi de.... Laikan abhi tak Muhtram Navid Bhai ke post ka jawab b nahi aaya.Raza'at walay topic par.Main abhi phir woh post kar raha hon.........

Janab Wahhabi Sb.aap ke is bat ka reply main kar chuka hon laikan shomi e qismat say aap ko english nahi aaty tu is main humara kya qasoor???

Janab apna aitraz daikhain aur baqi Ahadees b daikhain.Aap k nazdeek yeh sab b Zaeef hon ge.(Albani ke tarah jo b Hadees Sharif apnay maslak k againt nazar aay us ko zaeef keh kar khatam kar do)....Sharam tum ko magar nahi aaty

Salar Raza Bhai buhat khoob reply kar rahay hain aap...Allah aap k Ilm o Amal main izafa o barkat Ata farmay.Aameen DoeGand...iii chahay jis roop say b aayn jootian khana in k muqaddar main likha ja chuka hay....

Janab bad qismati aap ke keh aap yeh sab nahi samaj saktay kyon keh aap k har sawal ka jawab yahan mojood hay... Aur apnay Nadir Ud Din Albani ke bat ko chor kar zara Ahadees e Saheeha ke taraf daikhain. khair Janab Khaleel Rana Sb.khana puri karain gay aap ke.Intizar farmayn aap....

Janab Kafeel Ahmed Sb.You are following your Imam Nasir Udin Albani in this topic.He has declared the 20 Rakaat taraveeh as Innovation.(Bidda'a).But in another topic Insha Allah I will let u know that what your Imam is doing with Ahadees e Saheeha.Any Hadees which is against his faith,he declares that Hadees as Daeef and rejects that Hadees.An example of this u can see in the Imam Bukhari's book Al Adab Al Mufrad.But now I will give u the answer of your questions about Taraveeh.Insha Allah every answer of your question is present. Performing 20 rakaats Taraweeh Salaah is Sunnat, and performing only 8 is contrary to it. Insha-Allahعزوجل, we will prove this from the setting of the Holy Quran, Sahih Ahadith, rulings of the Ulama and even rationally. 1. The Holy Quran is made up of Ayats, Surahs and Rukus. The article which has been given a name is known as a Surah, and sentences in the Quran which have no separate name are known as Ayats (verses). But what is a Ruku? Surah means something that surrounds (i.e. it surrounds one subject, e.g. Surah Balad), and Ayat means a sign (i.e. a sign of the power of Allahعزوجل). Ruku, however, means to bend. Why have they been called so? From the books of Qiraat (Quranic Recitation), it is known'that the amount of Quran recited before going into the Ruku position in Taraweeh by Hadrat Umar and Uthman رضی اللہ تعالٰی عنہ was called 1 Ruku. In other words, it was the amount they recited before going into that position. Based on Taraweeh being read as 20 rakaats, and the Holy Quran being completed on the 27th of Ramadaan, there should be 540 RakaatslRukus to complete the Holy Quran. However, 557 were appointed because on the last day, many short Surahs are read in the final rakaats. If Taraweeh was 8 rakaats, there should only be a total of 216 Rukus. The amount of Rukus in the Holy Quran establishes that Taraweeh should be 20 rakaats. Can the Wahabies, after accepting Taraweeh to be 8 rakaats, explain the reasoning of the Quranic Rukus? 2. Taraweeh is the plural of Tarweeha, which means giving the body a rest. After every 4 rakaats, we sit for recuperation and comfort. This sitting is called Tarweeha, and it is for this reason that this namaaz is called Taraweeh (i.e. the collection of comforts). Taraweeh is plural, and the plural form of a word is used (in Arabic) for a minimum of three. If Taraweeh was 8 rakaats, there should be only one Tarweeha between these 8 rakaats. So, it shouldn't even be called Taraweeh. For three Tarweehas, a minimum amount of 16 rakaats are needed. After every 4 rakaats, one Tarweeha will occur (and there is no Tarweeha before the Witr). Thus, the name "Taraweeh" itself refutes the 8 rakaats theory. 3. Also, there are 20 rakaats of Salaah necessary to be performed every day -­l7 Fardh (2, 4, 4, 3 and 4 for the five daily Salaah) and 3 Witt. In Ramadaan Sharif, Allahعزوجل instituted these 20 rakaats of Taraweeh to compliment and perfect the 20 daily rakaats of namaaz." Every rakaat has to be performed. Ghair-Muqallids (those who reject the Four Imams, e.g. Imam Abu Hanifa رضی اللہ تعالٰی عنہ etc.) probably only read 8 as compulsory Salaah daily. Otherwise, what connection do these 8 rakaats of Taraweeh have with the compulsory 20? TARAWEEH IN THE HADITH It should be bared in mind that at first, the Holy Prophet صلی اللہ علیہ وسلم performed Taraweeh Salaah with jamaat (congregation), but after performing it for two days, he said, "If I regularly perform Taraweeh, I fear it becoming Fardh, and this will be difficult on my Ummah. For this reason, you people perform it in your homes." Some say that it was Tahajjud Salaah which was performed in Ramadaan with much preparation. This is why the Sahaaba used to complete it at the end-time of Sehri. In the time of Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ, still no formal arrangement was made for Taraweeh, and people used to read it individually. It was Hadrat Umar رضی اللہ تعالٰی عنہwho was responsible for formalizing this Salaah and appointing 20 rakaats to it. He also arranged it to be performed with jamaat. Thus, it is correct that the Taraweeh Salaah is the Sunnah of Sayyiduna Rasoolullah صلی اللہ علیہ وسلم but its formal jamaat is the Sunnah of Hadrat Umar رضی اللہ تعالٰی عنہ. The Holy Prophet صلی اللہ علیہ وسلم didn't order 8 rakaats to be performed nor did he regulate that many. In truth, 8 rakaats being performed by him is not explicitly proven anywhere, and so is it the agreement of the Sahaaba that 20 rakaats is not against the Sunnah of the Holy Prophet صلی اللہ علیہ وسلم. We have been commanded, “علیکم بسنتی وسنۃ الخلفاء الرشدین”-Hadtth Sharif Thus, we now present the practices of the Sahaaba, Ghair-Muqallids must produce a Sahih, Marfoo Hadith that explicitly establishes Taraweeh being 8 rakaats. Insha-Allah, they will never be able to do so. Now follows our Ahadith, 1. Hadrat Umar رضی اللہ تعالٰی عنہ formally organized and instituted 20 rakaats of Taraweeh with jamaat in his Khilaafat, and the Sahaaba agreed (ijrnaa) on this. Hadrat Saib ibn Yazid رضی اللہ تعالٰی عنہ states, “قال کنا نقوم فی عھد عمر بعشرین رکعۃرواہ البیھقی فی المعرفۃ باسناد صحیح” Mu'atta Imam Maalik رضی اللہ تعالٰی عنہ 2. Ibn Manee رضی اللہ تعالٰی عنہ reports from Hadrat Ubai ibn Ka'ab رضی اللہ تعالٰی عنہ “فصلّٰی بھم عشرین رکعۃ”. 3. Baihaqi states, “عن ابی الحسناء ان علی ابن ابی طالب امر رجلا یصلی بالناس خمس ترویحات عشرین رکعۃ”. 4. Ibn Abi Shaiba رضی اللہ تعالٰی عنہ, T'ibrani in Kabeer and Baihaqi record, “عن ابن عباس ان النبی صلی اللہ علیہ وسلم کان یصلی فی رمضان عشرین رکعۃ سوی الوتر”. This proves that the Holy Prophet صلی اللہ علیہ وسلم himself used to perform 20 rakaats of Taraweeh. 5. Baihaqi has the following, “وعن ابن شکل وکان من اصحاب علی انہ کان یومھم فی شھر رمضان فیصلی خمس ترویحات عشرین رکعات”. 6. The same book further states, “وعن ابی عبدالرحمٰن السلمی ان علیا رعی القراء فی رمضان فامر رجلا یصلی الناس عشرین رکعۃ وکان علی یوتربھم”. 7. A Hadith with a sound Chain of Narration (Sahih Sanad) is also reported in Baihaqi, “عن السائب ابن یزید قال کانوا یقومون علٰی عھد عمر فی شھر رمضان بعشرین رکعۃ”. Refer to Sahihul-Bihaari, Baabu kam Yaqru fit-Taraweeh, for insight into this. These narrations confirm that the Holy Prophet صلی اللہ علیہ وسلم, used to perform 20 rakaats of Taraweeh, the same amount continued and stipulated. Hadrat Ibn Abbas, Ali, Ubai ibn Ka'ab, Umar, Saa'ib ibn Yazeed رضی اللہ تعالٰی عنہ etc. and all other Sahaaba practiced this. RULINGS OF THE ULAMA OF THE UMMAH "The Learned act upon that which is narrated from Hadrat Ali, Umar and other Sahaaba رضی اللہ تعالٰی عنہ (i.e. 20 rakaats). This is the ruling of Imam Sufyaan Thouri, Ibn Mubarak and Imam Shafee رضی اللہ تعالٰی عنہ. Who found the practice of 20 rakaats of Taraweeh prevalent amongst Muslims in his city of Makkah Sharif." 26.73a - Tirmidhi, Abwaabus-Sawm, Baabu Maa Ja 'a fi Qiyaami Shahri Ramadaan 2. “روٰی محمد ابن نصر من طریق عطاء قال ادرکتھم یصلون عشرین رکعۃ و ثلٰث رکعات الوتروفی الباب اٰثار کثیرۃ اخرجھا ابن ابی شیبۃ وغیرہ و قال ابن قدمۃ وھٰذا کالا جماع” -Fathul-Mulhim, Sharah Muslim, Vol. 2, Pg. 291 This proves that it is as if Muslims have consensus (ijmaa) on Taraweeh being 20 rakaats. 3. “وروی الحارث ابن عبیدالرحمٰن ابن ابی زباب عن السائب ابن یزید قال کان القیام علٰی عھد عمر بثلٰث و عشرین رکعۃ قال ابن عبداللہ ھٰذا محمول علٰی ان الثلٰث للوتر”.- Umdatul-Qoari Sharah Bukhari, Vol. 5, Pg, 307 And this further verifies that Taraweeh and Witr was performed as 20 and 3 rakaats respectively in the time of the Sahaabah. 4. “کان عبداللہ ابن مسعود یصلی بنا فی شھر رمضان فینصرف و علیہ لیل قال الاعمش کان یصلی عشرین رکعۃ”.-Ibid 5. “قال ابن عبدالبر وھو قول جمھور العلماء وبہ قال الکوفیون والشافعی واکثر الفقھاء وھو الصحیح عن کعب من غیر خلاف من الصحابۃ”. "Ibn Abdul-Bir states that Taraweeh being 20 rakaats is the ruling of the general body of Ulama. It is the opinion of the people of Kufa, Imam Shafee رضی اللہ تعالٰی عنہ and the majority of the Jurists, and this is what has been narrated from Hadrat Ubai ibn Ka'ab رضی اللہ تعالٰی عنہ, No Companion of the Holy Prophet صلی اللہ علیہ وسلم (Sahaabi) differs with this. Umdatul-Qaari, Vol. 5, Pg. 355 6. “فصار اجماعا لما روٰی البیھقی باسناد صحیح انھم کانوا یصلون علٰی عھد عمر بعشرین رکعۃ وعلٰی عھد عثمان وعلی”. Mulla Ali Qaari رضی اللہ تعالٰی عنہ states in the time of Hadrat Umar, Uthman and Ali رضی اللہ تعالٰی عنہ, the Sahaaba used to perform 20 rakaats of Taraweeh. For this reason, it has been agreed upon (ijrnaa) this amount." - Sharah-Niqaaya 7. “اجماع الصحابۃ علٰی ان التراویح عشرون رکعۃ”. Quoting the ruling of Allama Ibn Hajar Makki Haithami رضی اللہ تعالٰی عنہ , Maulwi Abdul ­Hayy رضی اللہ تعالٰی عنہ writes in his Fataawa, "There is consensus of the Sahaaba on Taraweeh being 20 rakaats.,,27.1- Vol. 1. Pg. 182 8. “واما القائلون بہ من التابعین فشبر ابن شکل وابن ابی ملیکۃ والحارث الھمدانی وعطاء ابن ابی رباح وابو البختری و سعید ابن ابی الحسن البصری اخوالحسن و عبد الرحمٰن ابن ابی بکر وعمران العبدی”. - Umdatul-Qaari, Vol. 5, Pg. 257 These extracts prove that the Sahaaba, Taba'een, Taba-Taba'een, Fuqahaa and Muhadditheen are agreed upon Taraweeh being 20 rakaats. None of them ordered it as 8 or performed it so. In actual fact, Ghair-Muqallids (those who reject the Four Imams) are followers of their lusts and the desires of their nafs. Their religion is that which is easy for them. This is why they read 8 instead of 20, so that they may go to sleep earlier. OBJECTIONS AND ANSWERS TO TARAWEEH BEING 20 RAKAATS OBJECTION 1: Hadrat Umar رضی اللہ تعالٰی عنہordered Hadrat Ubai ibn Ka'ab رضی اللہ تعالٰی عنہ and Hadrat Tamim ibn Daari رضی اللہ تعالٰی عنہ to lead people in 11 rakaats. -Mishkaat, Baabu Qiyaami Shahri Ramadaan & Muatta Imam Maalik رضی اللہ تعالٰی عنہ. This proves that there were 8 rakaats of Taraweeh (the rest were Witr). Answer - There are a few replies to this, 1. This Hadith is disordered (muztarib) and you cannot extract a proof from this category of Hadith. Its narrator is Muhammad ibn Yusuf. In the Muatta, the narration is of 11 rakaats and Muhammad ibn Nasr, through the chain of Muhammad Ishaaq, narrates 13 rakaats from this very Muhammad ibn Yusuf. Muhaddith Abdur-Razaaq رضی اللہ تعالٰی عنہ through different chains of narrations, also reports 21 rakaats from Muhammad ibn Yusuf Refer to Fathul-Baari Sharah 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 Sahih, Taraweeh would be established as 8 rakaats and Witr 3. So why do you perform only one rakaat of Witr? Based on your view, the narration should state 9 rakaats. Do you accept one half of a Hadith and reject the other? 3. In the time of Hadrat Umar رضی اللہ تعالٰی عنہ Taraweeh was first ordered as 8 rakaats, then 12, and finally 20. After this Hadith in Mishkaat, the following has been said, "In the 8 rakaats, the Qaari (reciter) used to recite Surah Baqarah, and when he read this Surah within 12 rakaats, people felt ease." 27.2 Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes under this Hadith, "These Ahadith have been explained in the following manner, that 8 rakaats were originally ordered and thereafter consensus was reached on 20 rakaats. It is these 20 rakaats which became the transmitted amount of Taraweeh." 27.3 – Mtrqootul-­Mafateeh. 4. Taraweeh is originally the Sunnat of Rasoolullah صلی اللہ علیہ وسلم while three other things are the Sunnah of Hadrat Umar رضی اللہ تعالٰی عنہ. 1. To always perform it. 2. To performing it with jamaat. 3. To read 20 rakaats. The Holy Prophet صلی اللہ علیہ وسلم didn't always perform 20 rakaats nor did he order the Companions to read it with jamaat. Now, if only 8 rakaats are performed, the Sunnah of Hadrat Umar رضی اللہ تعالٰی عنہ would not be practiced upon. However, if 20 rakaats are read, all will be practiced upon because 8 is included in 20 but 20 isn't in 8. The Hadith states, "Practice my Sunnah and the Sunnah of my Khulafaa." The opposition also performs Taraweeh formally with jamaat whereas both of these things are not proven from the Holy Prophet صلی اللہ علیہ وسلم at, They are the Sunnah of Hadrat Umar رضی اللہ تعالٰی عنہSo, perform 20. OBJECTION 2: Hadrat Abu Salma رضی اللہ تعالٰی عنہا once asked Sayyidah Aisha رضی اللہ تعالٰی عنہا, "How many rakaats did the Prophet perform in Ramadaan?" She answered, “ما کان رسول اللہ صلی اللہ علیہ وسلم یزید فی رمضان و لا فی غیرہ علی احدی عشر رکعات”. Bukhari Sharif This proves that Rasoolullah صلی اللہ علیہ وسلم would ever read anything more than 8 rakaats of Taraweeh, The rest was witr. Performing 20 rakaats of Taraweeh is a False Innovation (Bidat-e-Sayyi'a). Answer - There are a few replies to this as well, 1. Tahajjud Salaah is what is being referred to in this Hadith, not Taraweeh, because Hadrat Aisha رضی اللہ تعالٰی عنہا said, "The Holy Prophet صلی اللہ علیہ وسلم never read more than 8 rakaats in Ramadaan and out of it," proving that this matter concerns the very namaaz which is read at all times (i.e. Tahajjud), not Taraweeh which is only in Ramadaan. Also, Imam Tirmidhi رضی اللہ تعالٰی عنہ has written a chapter for this very Hadith named 'Baabu maa Ja'a fi Wasfi Salaatin-Nabi". It is known from this that Salaatul-Lail here means Tahajjud Salaah, not Taraweeh. In the end of this Hadith, Sayyidah Aisha رضی اللہ تعالٰی عنہا asked, "Ya Rasoolallah صلی اللہ علیہ وسلم why do you sleep before Esha?" He replied, "Aisha رضی اللہ تعالٰی عنہا my eyes sleep but my heart remains awake," proving that the Holy Prophet صلی اللہ علیہ وسلم used to perform these rakaats after waking up. Witr should also be performed with these rakaats, which is why Sayyidah Aisha رضی اللہ تعالٰی عنہا was surprised that Rasoolullah صلی اللہ علیہ وسلم orders us to perform Witr and then sleep while he used to first sleep and then perform it with Tahajjud. He answered that he has complete certainty that he will wake up. Those who don't should read the Witr and sleep after. Likewise, Taraweeh is performed before sleeping and Tahajjud is read after. 2. If 20 rakaats Taraweeh was a Bad Innovation, why did Hadrat Umar رضی اللہ تعالٰی عنہand other Sahaaba authorize it? Why didn't Sayyidah Aisha رضی اللہ تعالٰی عنہا oppose them? What verdict will you pass on all of them? Today, those people who reject being Hanafi, Shafee, etc. perform Taraweeh with Jamaat during the entire month of Ramadaan. Isn't this also a Bad Innovation? If the Prophet صلی اللہ علیہ وسلم read 8 rakaats of Taraweeh, he did so only for a couple of days. You [the opposition] perpetually perform it. Who are you to do so, evading the Prophet's صلی اللہ علیہ وسلم Hadith? If you are true followers of the Hadith, perform Taraweeh only a couple of days in the entire month of Ramada an. According to the narration of Tirmidhi Sharif, it is shown that the people of Makkah agreed upon Taraweeh being 20 rakaats and the people of Madina on 41. None of them practiced 8. Are all these people Innovators (Bidaties) and sinners or not? If they are, can we accept Hadith from them? It must be remembered that the narration of a sinner isn't credible. Also, have Muslims in any country performed 8 rakaats of Taraweeh? 3. Even if 8 rakaats of Taraweeh are proven from this Hadith, then 3 rakaats of Witr are also established from it. Only then will the amount of It be reached. Why do you then read one rakaat of Witr? Do you do so for ease? The truth is that there is no elucidation of Taraweeh being 8 rakaats anywhere, because wherever the Qiyaam of Ramadaan is mentioned, there is silence on the amount of rakaats. Those Ahadith which mention II rakaats do not refer to Taraweeh's rakaats, but Tahajjud Namaaz. Present a Hadith that clearly proves 8 rakaats of Taraweeh. Insha-Allah, you will never be able to do so.

Janab DeoGAND defeater Sb.zara ooper apnay aik bhai ke post b daikh lain jis main unhon nain aik post ke hay jo ke Fiqh e Hanfi ke hay jis main likha hay keh woh jo sirf Halal khata hay woh jayz hay(Means jo dana waghaira khata hay)......

Janab Mouwahid Sb.behtar ho ga keh aap pehlay taraveeh wala topic par lain baad main aitraz ke jia ga kyon keh wahan aap k in sab aitrazat ka jawab mojood hay.Aap wahan aayn wahan bat hoty hay Insha Allah e AzzaWajal.

Wahhabi g aap ke nazar tu theek hay na????Bhaga kon hua hay yahan say??????Pehlay ooper dia gya jawabat paro baad main jawab do.... Baykar ke behas na karo..

Janab humain intizar rahay ga...Laikan pehlay sab topic ko par laina lazmi taraveeh walay topic ko...beghair paray koi jawab likhnay ka sochna b na

Salar Raza Bhai.... Wahhabi Sb.main woh sentenece yahan paste karnay laga hon jo ENCYCLOPEDIA IRANICA main likha hua hay,paro aur daikho keh kya likha hua hay yahan...Imam e Azam(ra) ka taulaq kahan say hay????? Sharam tum ko magar nahi aaty.... Personal background. Abū Ḥanīfa was probably of eastern Iranian stock. Whence his ancestors came. Agar yaqeen nahi aata tu net main search kar lo wahhbi g.......

Wahhabia ke aqal k qurban honay ka b dil nahi karta really.Itnay baray bay waqoof insan hain yeh log.Jab sab detail de gay tab b hat dharmi par qaym hain yeh log.Jab Ulma o Muhaddaseen ke baton say inkar kia jahal wahhabi nain tu us ko map aur us k sath aik lnik b dia laikan andhay wahhabion ko kuch samaj he nahi aa rahy.Kyon keh munkar e Hadees jo huay.Laanat ho aisay aqeeday par. Tamam readers daikh saktay hain keh aaj kal k wahhabi k mutabaq us ka ilm Ulma o Muhaddiseen say zyada hay kyon keh yeh hat dharmi ke wajah say har reality ka inkar kar raha hay. Chalain is ke pitay k lia kuch aur hawalay attach kartay hain... Wahhabi Sb.ab jawab daleel k sath daina.Muhaddiseen ke bat ho rahy hay.Koi Albandi jaisay Hadeeson k chor ke bat nahi ho rahy idher.....

Janab yeh bat ho rahy hay Past ke na keh present ke.Bat us waqat ke karain jis waqat Imam e Azam(ra) paida huay thay.Ya jab yeh Irshad farmaya gya tha.Yeh sab splitting tu baad main hui hay janab e wala.Aap isay samjanay ke try karain.Laikan aap ba zid hain keh yeh hay he ghalat.Is tarah aap k khayal say woh sab Akabar Ulma aur Muhaddiseen b ghalat huay jinhon nain is ko apply kia hay Imam e Azam par.Koi thora sa tu socho yar.