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The Practices of Saudi Arabia Are Not Proof Of Islam – Here’s Why You Should Desist From Imposing Them On Others

[Mufti Ibadur Rahman (hafidhahullah), Ashraful Uloom, Hyderabad, India]

السّلام عليكم و رحمة الله و بركاته

Some people, owing to their narrow mindedness, want to impose every act practiced in Saudi Arabia on the entire world and narrow the vast nature of Islam. But they should take a lesson from the broad mindedness of Imam Malik (rahimahullah). Caliph Harun al Rashid (rahimahullah) wished to enforce Muwatta of Imam Malik throughout the world as a primary book of law. But Imam Malik suggested to him not to do that, because the Companions had spread in every region. They narrated ahadith in every place. Thus, the people of every region had acquired knowledge from those Companions, while Imam Malik had collected the knowledge of only Madinah. (Majmu’ al Fatawa: V. 2, p. 311, Faid al-Qadir. V. 1, p. 209)

Islam is a global as well as eternal faith. It has not been confined to any specific race, color, region or period. Islam revolves around truth, wherever it goes. Therefore, no specific place has been taken as the cradle of truth, for places go through continuous changes. Places always accept every sort of good and bad change. The truth was, therefore, not confined to any specific place; even the blessed cities of Makkah and Madinah, although birth place of Islam and, therefore, worthy of every reverence from us, are not hujjat (solid base for action) for us like Allah ta’ala, Prophet (sallallaahu alayhi wasallam), the Holy Qur’an and the Ahadith do. Despite the fact that the Holy Qur’an was revealed and the Ahadith were stated in these two cities, they did not remain limited to them; they crossed the boundaries to dominate all over the world.

Sanctity is one thing, while being hujjat is something else. Every Sacred thing does not necessarily qualify for being hujjat.

The blessed Companions of the Prophet (sallallaahu alayhi wasallam) spread throughout the world with the Holy Qur’an and they made lslam a global faith and purified the entire world with the blissful teachings of the Quran and Ahadith, as though creating a new Makkah and Madinah in the very place they visited. They built the castles of Islam in every city and left the message for us “Stay with truth wherever it is found.”

A group of people nowadays is making effort to establish that the practice in Saudi Arabia is hujjat for us and we are bound to follow the norms practiced over there. Everything against them is avoidable. This trend is badly affecting the people who do not have deeper knowledge of the faith. People are often heard saving that it happens in Saudi this way and in Makkah this way, as the truth was found only in Saudi Arabia and Makkah. Apart from that, every place of the world is void of this quality. This mentality is synonymous to narrowing the global face of Islam, not to speak of the harms it causes to the belief of common masses.

Spreading this mentality is surely not a service to the faith, or any positive and constructive task. It reflects a negative process and destructive mindset. We do not believe that truth is found only in Saudi Arabia; instead we believe that it is also found in it, apart from many other parts of the world. We do not accept the confinement of the truth in Saudi Arabia and everything that is practiced in it as hujjat. Our purpose is no way to degrade the sanctity of the holy city, nor to hurt the sentiments of its residents. The Makkah and Madinah are, in fact, the centre place for our love and qiblah for our soul. It is our primary duty to honor and protect the Holy cities. We consider it as our privilege and responsibility to sacrifice our lives for their security. At the same time, we are also neither ready to endure the travesty of the Haramayn and conspiracy against the spirit of Islam, nor will let anyone do it. We cannot remain silent if someone creates dissention amongst the Muslim community in the name of the Haramayn, charge people for infidelity from there and presents a distorted face of Islam. We will fight against them with both, the life and letters and will present Islam with all its vastness to the humanity, as the pious elders have done.

I will substantiate this view in the light of evidences from the writings of the pious elders, so that the truth stands apart and the falsehood gets disclosed.

Below are some evidences.

Allamah Ibn al-Qayyim (rahimahullah) discusses an issueprimarily based on practices in the holy city of Madinah in details. He just abhors with due evidences the view that the practices of thepeople in the holy city serve as hujjah or authority for Muslims. He emphasizes the it is the sunnah (of the Prophet (sallallaahu alayhi wasllam)) and the truth that primarily make basis for action. It is the hadith that will serve as criterion to judge the deeds. The practices of no specific place, may it be the city of Madinah, will be taken as the criteria.

He writes in I’lam al-Muwaqqi’een:

Ending (salaah) with one salaam is a common practice in Madinah. It has been traditionally practiced by the People of Madinah for long ago. This is such an act with which argument can be made for practice in every city, as it cannot remain hidden due to repeatedly being practiced so many times a day.

I say (Ibn al-Qayyim rejects this view). This basis (the practice of people in Madinah) is opposed by the majority of scholars. They say that the practice of the people in Madinah is similar to that of people in other cities. There is no difference between the practice of people in Madinah and that of the people in Hijaz, Iraq and Syria. The practices of only those who have sunnah (hadith) in support make a base for action. It is the sunnah that judges an act, and not vice versa. No specific city, barring other ones, ever guarantees accuracy of action for us. The walls, houses and the regions do not play a role in preferring any of the different opinions. It is the residents that play a role. It is known to all that the Companions of the Prophet (saws) witnessed the revelation of the Qur’an, learnt its meaning and acquired the knowledge that the latter generations could not. Thus, they have superiority over others in regards with knowledge, as they have in regards with the religion and virtue. Their practices are such that cannot be disputed with. Most of them shifted from Madinah to other cities. Most of the scholars among the Companions (radhiyallahu anhum) stayed in Kufa, Basra and Syria, like Ali ibn Abi Talib (radhiyallahu anhu), Abu Musa (radhiyallahu anhu), Abdullah ibn Masood (radhiyallahu anhu), Ubadah ibn al-Samit (radhiyallahu anhu), Abu Darda (radhiyallahu anhu), Amr ibn al-Aas (radhiyallahu anhu), Mu’awiya ibn Abi Sufiyan (radhiyallahu anhu) and Mu’adh ibn Jabal (radhiyallahu anhu).

Almost over three hundred Companions migrated to Kufah and Basra, and almost the same number to Egypt and Syria. So, how can their practices while living in Madinah will be reliable and the practices of their opponents not? It is not possible that their actions remain reliable as long as they stay in Madinah, but when they migrate from there, the practice of only those who remain there even after them be reliable (meaning those who remain back in Madinah – blog author). (I’lam al-Muwaqqi’een v. 2, p. 380-381, Beirut, Maktabah Dar al-Jabal). The author has further written in this regard which has been left for fear of excessive length.

In Zad al-Ma’ad also, Allamah Ibn al-Qayyim discloses the fact that unreliability of the practices of people of Madinah is also caused by the fact that the officials appointed by the Umayyad government had innovated many new things in Madinah. (See, Zad al-Ma’ad. v. 1, p. 99, Maktabha al-Maurid)

Layth ibn Sa’d, a celebrated mujtahid and hadith scholar, once wrote a long letter to Imam Malik. Apart from pointing out to many things, he also wrote in the letter that the early Companions spread in numerous regions for the purpose of jihad. They stayed in various places and people joined them. They taught people the Holy Qur’an and Ahadith which was not concealed from the Rashidun caliphs. They used to guide them through letters in many small affairs, so that Islam could remain Safe. The early Companions lived in other places and also they received guidelines for work from the Rashidun caliphs. So how can it be said that Islam did not remain pure in other cities except Madinah?

Layth ibn Sa’d writes:

Many of those early Companions got out in jihad seeking the pleasure of Allah. They recruited people in the army and people continued to gather around them. The Companions promoted the Holy Qur’an and Sunnah of the Prophet (sallallaahu alayhi wasllam) among them. They deduced rulings about the issues on which the Holy Qur’an and the Ahadith did not make a clear view. At the forefront among them were Abu Bakr, Umar and Uthman (radiyallahu anhum) whom the Companions had chosen for themselves. These three caliphs were neither to make the lives of the soldiers meaningless, nor were they neglectful about them. They instead guided them with letters in small issues to establish the faith and avoid differences from the Holy Qur’an and Sunnah. Thus, they did not leave anything that the Holy Qur’an clearly presents, or the Prophet (sallallaahu alayhi wasallam) practiced or the Companions (radhiyallahu anhum) unanimously decided after him (sallallaahu alayhi wasallam), but these caliphs taught them everything. (Talam al-Muwaqqieen. v. 3, p. 83, Maktabah Dar al-Jabal)

Layth ibn Sa’d also establishes with sufficient evidences that the practices of the people in Madinah was totally different from the practices of the early knowledgeable Companions in other cities, while the sunnah also supported them. This long interesting letter is known as ‘Risalah al-Laith Ila Malik’ and can be seen in I’lam al-Muwaqqi’een.

A narration related in Sahih Bukhari speaks of a disputed issue of the Hajj. The people of Madinah asked Abdullah Ibn Abbas (radhiyallahu anhu), a Makkah based scholar, about a woman who has menses after performing the Tawaf Ifadah. He said, “She could depart (from Mecca). They said, “We will not act on your verdict and ignore the verdict of Zaid.” (Sahih Bukhari 1785).

Allamah Aini also quotes from the Musnad Abu Da’ud al Tayalisi in his commentary on Sahih Bukhari that the Ansar said: “We will not obey you, o ibn Abbas, if you dispute with Zaid (Umdat al-Qari, v7, pg. 386, Dar Al Fikr, Lebanon).

The noteworthy point here is that a celebrated scholar of Makkah issues a verdict, but the people of Madinah directly refused to accept it. They only wanted to act upon the verdict of the imam Zaid ibn Thabit (radhiyallahu anhu). What happened later is another story, but the narration suggests that people from outside Makkah were not ready to accept a verdict passed by ibn Abbas (radhiyallahu anhu) even in that period.

Even the Ulama of Madinah themselves have not accepted the practice of people in Madinah as a basis for action. They disputed with Imam Malik (rahmatullah alayh) in the issue of Khiyar al-Majlis, while he did not act upon the hadith “the deal is optional until the two parties depart”, because the people of Madinah did not act according to this hadith, yet Sa’id ibn al-Musayyib and ibn Shihab Zuhri, both scholars of Madinah, act according to this hadith, Imam Ibn Abi Dhiab, a contemporary scholar of Imam Malik (rahmatullah alayh) highly criticized the latter for his view in this issue, see Asbab al Ikhtilaaf al-Fuqaha, pg. 60, Cairo, Dar al-Fikr al-Arabi).

One of the most respected Syrian hadith scholars and researchers, Abdul Fattah Abu Ghuddah (rahimahullah), edited a book “Arba Rasa’il fi Ulum al-Hadith”. In the footnote, he also writes about the criticism of ibn Abi Dhi’ab on Imam Malik for not acting on the hadith “the deal is optional until the two parties depart”, (Arba Rasa’il fi Ulum al-Hadith p. 24, Maktabah al Matbuat al-Islamia Halab).

Thus, even the residents of Madinah do not accept the practices in their city as a base for action. So, those who present the practices in Saudi Arabia or Haramain as solid base for action in this evil times have no words to refute it. In the best period of Islam, even the Madinah based Ulama and Fuqaha abhorred the practiced accustomed in the city.

Some hadith scholars of Hijaz including Imam Malik viewed that the ahadith with Iraq or Syria based chain of narrators were not reliable as long as they do not find a root in Hijaz.

It simply means that all the Hijazi ahadith were reliable, as opposed to the Iraqi and Syrian ahadith, they cannot be reliable as long as they do not have any narrator from Hijaz. But the majority of scholars have rejected this view. Imam Sha’fi also held the same view before, but later on he took it back. Most of the scholars opine that the hadith is reliable, if its chain of narrators is solid, no matter the chain is from Hijaz, Syria, Iraq or Kufa.

Imam Abu Da’ud al-Sijistani wrote a book in which he collected ahadith with the chain ofnarrators based in different cities. The book covers only the ahadith which are narrated from the narrators of only one city (for details, read Allamah Ibn Taimiyyah, Rafa al-Malaiman Aimmah al-‘Alam: p. 21, Majmu’al-Fatawa: v. 20. p. 317).

Some people, owing to their narrow mindedness, want to impose every act practiced in Saudi Arabia on the entire world and narrow the vast nature of Islam. But they should take a lesson from the broad mindedness of Imam Malik. Caliph Harun al Rashid wished to enforce Muwatta of Imam Malik throughout the word as a primary book of law. But Imam Malik suggested to him not to do that, because the Companions had spread in every region. They narrated ahadith in every place. Thus, the people of every region had acquired knowledge from those Companions, while Imam Malik had collected the knowledge of only Madinah. (Majmu’ al Fatawa: V. 2, p. 311, Faid al-Qadir. V.1, p. 209)

In short, Imam Malik who was the greatest scholar of his time in Hijaz did not like his book to be enforced in every city even in that period. Thus, no one has the right today to enforce the practices of Saudi Arabia on the entire world.

These are the seven evidences which just suffice to prove the view. The number seven is a unique number that covers the implications of all numbers, as Imam Ibn Qayyim al-Jawzi writes in his book. (Zad al-Ma’ad; v. 3, p. 46, Maktabah al-Maurid). In view of the unique nature of the number seven, we can say that not only seven evidences, but many more which suffice to establish the actual view, remove the dispute and satisfy the mind.

At last, I would like to present a logical point.

Some irrational authors lavishly of the virtues of Saudi Arabia today and therefore try to impose the practice of the holy city on the whole. Following in the same footsteps, if the people of Syria too begin to speak of their virtues, consider every act of their country to be a solid base for actions and invite the entire world to follow them, will it be accepted from them? Never, because a virtue is one thing, while being hujjat or solid base for action is a totally different thing. For example, a hadith says: Ibn Hawalah (radhiyallahu anhu). narrates that the Messenger of Allah (sallallaahu alayhi wasallam) said: “It will turn out that you will be armed troops, one in Syria, one in Yemen and one in Iraq” Ibn Hawalah said: “Choose for me, Messenger of Allah (sallallaahu alayhi wasallam), if I reach that time” He (saws) replied “Go to Syria, for it is Allah’s chosen land, to which his best servants will be gathered.” (Sunan Abi Da’ud and Musnad Ahmad) (Note that this has ABSOLUTELY NOTHING to do with Islamic State – blog author)

The land of Syria is described as the ‘Sacred Land’ and whose environs we have blessed in the Holy Qur’an, and as “Allah’s chosen land” in this hadith. Muslims are directed to take shelter in Syria to avoid the fitnas. A hadith says: “So, what do you order us, O Messenger of Allah? He said: Go to Syria.” Sunan Tirmidhi # 2217)

In a yet another hadith, those who migrated to Syria are called ‘the best of people’. Abdullah Ibn Amr ibn al-As says: I heard the Apostle of Allah (sallallaahu alayhi wasallam) say “There will be emigration after emigration and the people who are best will be those who cleave most closely to places which Abraham migrated. (Sunan Abi Da’ud # 2482)

Many more virtues have been narrated about Syria. The greatest virtue is that it accommodates Bait al-Maqdis whose virtue is known to all. So, keeping all these virtues in eyes, can anyone accept every act practiced in the country to be a solid base for action? The reply one gives about Syria will be given about Saudi Arabia too. At last, I would like to reiterate that the purpose of this article is not to disrespect Makkah or Madinah. It is also not intended that every act that is practiced over there is wrong. The only thing I would like to say is that the solid base for action is not confined only to the acts of the people residing in those cities. The truth and sunnah are found in other cities too and the actions of people residing in any region too are reliable. May Allah ta’ala grant us all the right wisdom and put us on the right path!

وعليكم السلام و رحمة الله و بركاته

                             * * *


The Prophet (sallallaahu aalayhi wasallam) said:

Indeed,  those  who  will  still  be  alive  after  me  will  see many  differences;  so  hold  fast  to  my  Sunnah  and  the Sunnah  of  the  Khulafa  Rashideen  (i.e.  Hadhrat  Abu Bakr,  Hadhrat  Umar,  Hadhrat  Uthman,  and  Hadhrat  Ali radhiyallahu  anhum)  after  me.  Adhere  to  and  cling tightly  to  it  and  beware  of  newly-invented  matters,  for every  newly-invented  matter  is  a  Bid’ah  and  every Bid’ah  is  deviation.”      (Saheeh  –  Narrated  by  Tirmidhi, Abu  Dawud,  and  many  others)

The  issue  of  the  number  of  raka’ts  of  Taraweeh  vividly portrays  the  satanic  potential  of  Salafism,  of  modernism,  and of  all  other  “ism’s”  that  exhort  a  direct  interpretation  of Qur’an  and  Sunnah,  to  mutate  and  transmogrify  the  pure Deen  into  another  religion  altogether  –  even  carrying  the potential  to  overturn  aspects  of  the  Deen  that  had  been accepted  by  the  Ijma’  (consensus)  of  the  Salaf-us-Saaliheen, the  Most  Blessed  and  Superior  of  Generations  (Khairul Quroon).

In  this  article,  we  shall  relate  authentic  and  direct  eyewitness  testimonies  from  undisputed  Authorities  of  the  Salafus-Saaliheen  whom  even  the  Salafis  deem  to  be  trustworthy, which  confirm  that  the  minimum  base  of  20  rak’ats  was  the unanimous  (Ijma’)  Taraweeh  practice  of  the  Salaf-us-Saaliheen,  and  that  the  deviant  Salafi  institutionalised practice  of  8  rak’ats  of  “Taraweeh”,  or  2  rak’ats  of “Taraweeh”,  or  any  other  number  of  rak’ats  that  was  not adopted  by  the  Most  Blessed  of  Generations,  is  a  clear Bid’ah Dhalaalah  (misleading innovation).
The  fact  that  the  minimum  base  of  20  rak’ats  of  Taraweeh was  the  unanimous  (Ijma’)  practice  of  the  Salaf-us-Saaliheen all  over  the  world,  and  it  has  remained  so  for  fourteen centuries,  as  shall  be  demonstrated,  means  that  the  strongest possible  Ijma’  was  enacted  on  this  issue,  since  Rasulullah (sallallahu  alayhi  wasallam)  himself  affirmed  the  superiority of  the  Salaf-us-Saaliheen  over  all  other  subsequent generations:

The  Most  Superior  of  my  Ummah  is  my  generation  (i.e.  the Sahabah),  then  those  who  follow  them  (the  Tabi’een),  then those  who  follow  them  (the  Tab-e-Tabi’een).”       (BukhariMuslim)

Furthermore,  Rasulullah  (sallallahu  alayhi  wasallam) asserted  the  absolute  impossibility of  the  Ummah  (i.e.  Ahlus Sunnah  wa’l  Jama’ah)  in  general,  and  the  Most  Superior  of Generations  in  particular,  agreeing  upon  any  error:

My  Ummah  will  never  agree  upon  error.  Therefore,  it  is obligatory  upon  you  to  be  with  the  Jama’ah  (the  Main Group),  for  indeed  the  Hand  of  Allah  is  over  the  Jama’ah.”      [Tabrani’s  Kabir  –  Saheeh  according  to  Haythami  and  others including  the  Salafi’s  chief  “muhaddith”  al-Albani  whose typically  salafi  “Qur’an  &  Sunnah”  methodology  led  him, along  with  countless  of  his  Muqallids,  to  recklessly  conclude that  20  raka’ts  of  Taraweeh  is  a  Bid’ah!]

Whoever  separates  himself  from  the  Jama’ah  by  even  the length  of  a  handspan,  dies  the  death  of  Jahiliyyah  [the period  of  Kufr  prior  to  the  advent  of  Islam]”     [Saheeh  Muslim]

It  is  obligatory  upon  you  to  adhere  to  the  Jama’ah  (the  Main Group),  for  indeed  the  Ummah  of  Muhammad  (sallallahu alayhi  wasallam)  will  never  agree  upon  an  error.” [Musannaf  Abi  Shaybah  –  Saheeh.  As  Ibn  Hajar  al-Asqalani and  others  have  mentioned,  even  though  the  Sanad  goes back  to  a  Sahabi,  the  statement  is  from  Rasulullah (sallallahu  alayhi  wasallam)  since  such  a  statement  cannot be based on reason.]

With  regards  to  the  authentic  narrations  of  8  rak’ats  of Qiyaam-ul-Lail  (night  prayers),  it  will  also  become manifestly  clear  from  the  eye-witness  testimonies  below  that ALL  the  Salaf-us-Saaliheen  understood  such  narrations  to refer  to  a  prayer  completely  separate  and  distinct  to  the  20 rak’ats  of  Taraweeh  prayers  of  Ramadan,  namely  the Tahajjud prayers which is prayed throughout the year.

It  should  be  borne  in  mind  that  the  Musnad  of  Abu Hanifah,  the  Muwatta  of  Imam  Malik,  the  Musnad  of  Imam Shafi’i,  and  the  Musnad  of  Imam  Ahmad  ibn  Hanbal (rahimahumullah),  all contain  the  narration(s)  pertaining  to  8  rak’ats  of  Qiyam-ul Lail  (night  prayers).  This  fact,  in  itself,  should  be  sufficient in  deterring  Salafi  and  modernist  groups  from  making  the laughably  stupid  claim  often  made  by  such  deviant  groups,  in a  manner  that  reeks  of  the  foulest  stench  of  Kibr  (satanic pride),  that  the  Four  Imams  who  were  the  leading  Authorities of  the  Most  Superior  of  Generations,  along  with  the  galaxy  of Aimmah-e-MujtahideenFuqaha  and  Muhadditheen  who were  involved  in  the  subsequent  compilation  of  their  Madhhabs,  along  with  the  Jama’ah  (main  body  of  Fuqaha, Muhadditheen  and  Auliya)  of  each  subsequent  era  who faithfully  submitted  to  the  Four  Madh-habs,  had  all  somehow missed  or  miserably  failed  to  understand  the  critically relevant  Daleel  –  in  this  case  the  narration  of  8  rak’ats  –  only to  be  miraculously  (Karaamat  of  the  highest  degree) discovered  or  understood  properly  1400  years  later  by  some deviant  group  that  emerged  during  the  worst  era  this Ummah has  ever  experienced.

While  reading  the  authentic  eye-witness  testimonies below,  the  sincere  reader  should  be  able  to  appreciate the  stark  contrast  between  the  20  rak’ats  Taraweeh  practice that  was  the  unanimous  practice  throughout  the  whole Islamic  Empire  during  the  era  of  the  Salaf-us-Saliheen.   In fact,  it  is  still  the  practice  in  the  Haramain  Shareefain  of Makkah  and  Madinah,  despite  misguided  Salafis  and modernists  being  in  control  of  these  Holy  Sanctuaries.  And the  Bid’ah  practice  of  8  rak’ats  of  “Taraweeh”  that  has spread  today  in  numerous  places  in  the  world,  and  which vividly  portrays  the  unique  potential  of  Salafism  –  and  of  all deviant  groups  that  exhort  a  direct  interpretation  of  Qur’an and  Sunnah  –  to  mutilate  the  Sunnah  of  the  Salaf-us-Saaliheen  which  is  nothing  other  than  the  Sunnah  of Rasulullah (sallallahu alayhi wasallam).


We shall  begin  with  Ishaq  ibn  Rahwayh’s (rahmatullah alayh) direct  testimony  of the  unanimous  practice  of  the  Salaf-us-Saaliheen.  Since Ishaq  ibn  Rahwayh (rahmatullah alayh)  was  widely  known  as  Ameerul Mu’mineen  fi’l  Hadith  –  the  highest  pedestal  in  the  field  of Hadith  amongst  the  Salaf-us-Saaliheen –  and  since  he  was one  of  the  most  important  and  most  senior  teachers  of  Imam Bukhari,  Imam  Muslim,  Imam  Abu  Dawud,  Imam  Nasai,  and countless  other  Muhadditheen (rahimahumullah),  it  will  be  an  extremely problematic  task  for  the  Salafis  to  insinuate  that  Ishaq ibn Rahwayh (rahmatullah alayh) was  a  liar  or  that  he  might  have  been  hallucinating when  he  confirms  unambiguously  in  “Masaa-il  al-Imam Ahmad  wa  Ishaq  ibn  Rahwayh”,  through  his  direct  student, that  the  unanimous  practice  of  the  Salaf-us-Saaliheen consisted  of  the  minimum  base  of  20  Rak’ats:

As  for  when  the  imam  leads  the  people  in  one  or  two Tarweehahs  (sets  of  4  raka’ts)  and  then  he  gets  up  at  the end  of  the  night  and  sends  for  the  people  and  they  assemble and  then  he  leads  them  after  they  have  slept  –  that  is permissible,  when  he  intends  thereby  to  perform  what  has been  ordered  to  pray  of  the  tarweehahs,  and  the  minimum of  that  is  5  (Tarweehahs  i.e.  20  raka’ts);  considering  the fact  that  the  inhabitants  of  Madinah  have  not  ceased,  from the  time  of  Umar  (radhiyallahu anhu)  to  this time  of  ours,  to  pray  40  rak’ats  [i.e.  20  +  16  +  4  –  without  the extra  one  rakat’s  of  Witr]  in  the  vigil  of  the  month  of Ramadan,  while  lightening  the  recitation.  As  for  the inhabitants  of  Iraq,  they  have  not  ceased  to  be  upon  5 Tarweehahs  [i.e.  20  rak’ats]  from  the  time  of  Ali  (radhiyallahu anhu) till this time of ours.”

As  shall  become  even  clearer  from  the  testimonies  to  come of  other  Leading  Imams  of  the  Salaf-us-Saaliheen, the  only  difference  in  the  number  of  rak’ats  amongst  the Salaf-us-Saaliheen  was  with  regards  to  the  extra  4  rak’ats  of Nafl  (optional)  prayers  that  would  be  prayed  during  the  4  rest periods  that  occurred  in  between  the  Five  Tarweehahs  (each set  of  4  rak’ats  of  Taraweeh)  i.e.  an  extra  4  x  4  =  16  raka’ts. Thus,  the  total  would  come  up  to  20  +  16  =  36  rak’ats. Another  3  rak’ats  or  5  rak’ats  of  Witr  would  bring  the  total  to 39  or  41  respectively.  However,  with  regards  to  the  minimum number  of  20  raka’ts  (5  Tarweehahs),  there  was  absolutely no difference amongst the Salaf-us-Saaliheen

Hence,  Ishaq  ibn  Rahwahy (rahmatullah alayh) states  in  no  uncertain  terms:

“…the  minimum  of  that  is  Five  (Tarweehahs  –  i.e.  5  x  4  =  20 raka’ts).”

In  his  Sunan,  Imam  Tirmidhi  (d.  279  AH),  the  student  of Imam  Bukhari,  also  makes  it  clear  unambiguously  that  the ONLY  ikhtilaaf  amongst  the  Salaf-us-Saaliheen pertained  to the  extra  16  rak’ats.  Thus,  the  unanimous  practice  of  the Salaf-us-Saaliheen  consisted  of  the  minimum  base  of  20 rak’ats.  While  describing  the  ikhtilaaf  amongst  the  Salaf-us-Saaliheen  involving  20  rak’ats  and  20  +  16  =  36  raka’ts, Imam  Tirmidhi  makes  absolutely  no  mention  of  the  narration pertaining  to  8  rak’ats  which  he  himself  recorded  in  the  very same  book,  and  which  according  to  the  Salafis  should  have been  critically  relevant  here:

The  Ahlul  ‘Ilm  (the  Leading  Imams  of  the  Salaf-us-Saliheen) differed  over  the  night  prayer  of  Ramadan.  Some  were  of  the view  that  one  is  to  pray  41  raka’ts  [i.e.  20  raka’ts  +  16  raka’ts +  5  witr]  including  Witr.  This  is  the  view  of  the  people  of Madinah,  and  this  is  what  the  Amal  (practice)  is  upon according  to  them  in  Madinah.  However,  the  majority  of  the Ahlul  Ilm  are  upon  what  was  reported  from  Ali,  ‘Umar,  and others  from  the  Sahabah  (radhiyallahu  anhum)  of  Nabi (sallallahu  alayhi  wasallam),  that  it  is  twenty  Rak’ah.  This  is the  view  of  Sufyan  Ath-Thawri,  Ibn  Al-Mubãrak  and  AshShafi’i.  Ash-Shafi’i  said:  “And  like  this  I  found  them  [i.e.  the Salaf-us-Saliheen  of  his  era]  in  our  land  in  Makkah  praying twenty  Rak’ats.”  Ahmad  said:  “There  are  various  reports concerning  this.”  He  did  not  judge  according  to  any  of  them. Ishaq  [ibn  Rahawayh)  said:  ‘Rather,  we  prefer  41  Raka’ts according to what has been reported from Ubayy bin Ka’b (radhiyallahu anhu).’”

Similarly,  Imam  al-Tahawi  (d.  321  AH),  author  of  the famous  Aqeedat-ut-Tahawiyyah,  also  confirms  in  his “Ikhtilaaf  ul-Ulama”,  that  the  only  ikhtilaaf  that  occurred amongst  the  Salaf-us-Saaliheen  with  regards  to  Taraweeh prayers,  pertained  to  the  extra  16  raka’ts:

Our  companions  (i.e.  the  Imams  of  the  Hanafi  madh-hab) and  Imam  al-Shafi’i  would  pray  20  rakats  other  than  witr. Malik  said  [that  it  is]  39  rakats  including  Witr  –  36  rakats  plus Witr  –  and  he  said  that  this  was  the  age-old  practice  which the  people  have  not  ceased  to  be  upon.  [Based]  On  the authority  of  Saa’ib  ibn  Yazeed  (radhiyallahu  anhu)  that  they would  stand  in  Ramadan  for  20  raka’ts,  and  that  they  would support  themselves  on  staffs  during  the  time  of  Umar  ibn  alKhattab.  [And]  Al-Hasan  bin  Hayy  [narrated]  from  Amr  ibn Qays  from  Abul  Husnaa  [reported]  that  Ali  ibn  Talib (radhiyallahu  anhu)  ordered  a  man  to  lead  them  in  Salaat  for 20  raka’ts  in  the  month  of  Ramadhan” 
Thus,  it  is  manifestly  and  unambiguously  clear  from  the above  statements  that  while  the  only  valid  ikhtilaaf  during the  Salaf-us-Saaliheen pertained  to  amounts  above  and beyond  the  minimum  base  of  20  rak’ats,  the  relatively  new ikhtilaaf  that  has  been  conjured  up  by  deviates  in  recent times,  between  20  rak’ats  and  8  rak’ats,  is  an  innovated (Bid’ahikhtilaaf  that  was  never  present  during  the  era  of  the Salaf-us-Saaliheen

Let  us  now  proceed  to  the  direct  eye-witness  testimonies of other undisputed Imams of the Salaf-us-Saaliheen. Imam  Shafi’i  (d.  204  AH)  confirms  in  his  famous  Kitaab, “al-Umm”,  that  the  unanimous  practice  of  the  Salaf-us-Saaliheen in  Makkah  and  Madinah,  the  Headquarters  of  the Ummah – thus  by extension  the  whole  Ummah  –  consisted  of the  minimum  base  of  20  rak’ats:

I  saw  [them]  in  Madinah  standing  up  for  prayer  for  36 rak’ats  [i.e.  20  +  16].  However,  20  rak’ats  is  more  beloved  to me  since  it  was  related  on  the  authority  of  Umar,  and  in  the same  manner  [i.e.  for  20  rak’ats]  they  [i.e.  the  Salaf-usSaliheen  of  his  era]  would  stand  up  for  prayer  at  Makkah and  pray  3  raka’ts  Witr.

Since  the  narration  of  8  rak’ats  of  night  prayers  is  found  in the  Musnad  of  Imam  Shafi’i (rahimahullah),  it  is  plainly  clear  to  all  but Salafi  morons  that  Imam  Shafi’i  had  understood,  along  with all  the  Leading  Imams  of  the  Salaf-us-Saaliheen,  that  such narrations  referred  to  a  night  prayer  separate  and  distinct from the Taraweeh prayers, namely the Tahajjud prayers.

Similarly,  while  Imam  Malik (rahimahullah)  also  records  the  narration  of 8  rak’ats  in  his  Muwatta,  he  himself  was  of  the  position  that Taraweeh  consisted  of  20  raka’ts  along  with  the  extra  16 raka’ts,  based  on  the  age-old  practice  of  the  Salaf-us-Saaliheen  of  Madinah  Munawwarah.  In  al-Mudawwanah,  Ibn al-Qasim  (d.  191  AH),  the  major  student  and  primary  source of  the  rulings  of  Imam  Malik (rahimahullah),  quotes  Imam  Malik’s statement  regarding  the  age-old  practice  of  36  raka’ts  (20  + 16)  of  the  people  of  Madinah:

This  [36  raka’ts]  is  what  I  found  the  people  to  be  upon,  and it  is  the  age-old  practice  which  the  people  (i.e.  the  Salaf-usSaliheen)  have  not  ceased  to  be  upon.”

The  adopted  position  of  Imam  Ahmad  ibn  Hanbal (rahimahullah)  was  also 20  rak’ats,  although  according  to  him  there  is  no  problem  if more  rak’ats  is  added  above  and  beyond  the  minimum  of  20 rak’ats.  Imam  Ahmad’s  direct  student,  Imam  Abu  Dawud  (d. 275  AH),  makes  mention  of  20  rak’ats  in  his  compilation  of Imam  Ahmad’s  rulings,  “Masaa-il  al-Imam  Ahmad”.  While relating  Imam  Ahmad  ibn  Hanbal’s  position  on  the  issue  of resting  between  each  Tarweehah  (sets  of  4  raka’ts),  the number  of  Tarweehah  is  mentioned  to  be  5  (i.e.  5  x  4  =  20 rak’ats),  as  a  matter  of  fact  that  needs  no  substantiation  or even  discussion:

I  heard  [from]  Ahmad  [ibn  Hanbal]:  He  was  asked  regarding a  people  who  pray  5  Tarweehah  (sets  of  4  raka’ts)  without resting  in  between.  He  (Ahmad  ibn  Hanbal)  answered: ‘There  is  no  harm  in  it  [i.e.  not  resting  in  between]’”

Imam  Ahmad  ibn  Hanbal’s (rahimahullah)  preferred  position  of  20  rak’ats  – as  opposed  to  more  than  20  rak’ats  –  is  confirmed authentically  by  Abul  Qasim  al-Khiraqi  (d.  334  AH),  the long-serving  student  of  the  eldest  son  of  Imam  Ahmad  ibn Hanbal,  who  states  in  his  Mukhtasar,  the  earliest  Hanbali Fiqh  manual  which  was  written  solely  for  the  purpose  of recording  the  positions  of  Imam  Ahmad  ibn  Hanbal (rahmatullah alayh): “The  standing  (of  prayer)  in  the  month  of  Ramadhan  is  20 rak’ats

This  clear-cut,  unambiguous  position  of  Imam  Ahmad  ibn Hanbal (rahimahullah(  and  his  Madh-hab  has  been  re-iterated  by  major Hanbali authorities  throughout  the  ages  who  are  infinitely more  reliable  representatives  of  the  Hanbali  Madh-hab  than the anthropomorphists today who masquerade as Hanbalis.

For  example,  Allamah  Ibn  Qudamah,  whom  even  the Salafis  regard  as  a  reliable  and  trustworthy  transmitter  of  the rulings  and  statements  of  Imam  Ahmad  ibn  Hanbal,  states:

The  Mukhtaar  (i.e.  the  adopted  and  chosen)  position according  to  Abu  Abdullah  (i.e.  Imam  Ahmad)  is  20  Raka’ts.”

And,  Imam  al-Hajjawi,  another  major Hanbali  authority, clarifies  explicitly  in  his  authoritative  book,  “al-Iqna’”,  that 20  rak’ats  is  the  minimum  to  be  prayed.  He  states  that  the flexibility  to  increase  and  decrease  upon  the  raka’ts  applies only  to  numbers  that  exceed  20  rak’ats,  according  to  an explicit  statement  from  Imam  Ahmad  ibn  Hanbal:

Taraweeh  is  20  rak’ats  in  Ramadan  with  loud  recitation.  Its performance  in  Jama’at  is  more  virtuous  and  it  is  not  to  be shortened  [i.e.  below  20  raka’ts],  although  there  is  no  harm in  adding  to  it  according  to  Nass  [i.e.  explicit  statement  from Imam  Ahmad  ibn  Hanbal]

Since  Salafis,  modernists,  and  other  Slaves  of  their  Nafs (bestial  desires),  love  to  have  the  option  open  for  themselves to  guilt-freely  flit  in  and  out  of  the  measly  8  rak’ats  which they  have  decided  to  adopt  for  their  TaraweehTahajjud Hybrid  Bid’ah  “Salaat”,  often  dropping  out  for  a  “brief” second  or  third  iftaar,  and  even  on  some  days  opting  out  of their  Hybrid  “Salaat”    altogether,  it  is  worth  mentioning  that the  great  emphasis  placed  by  the  Hanbali  Madh-hab  on  the Taraweeh  prayers  is  identical  to  that  of  the  other  Madh-habs –  an  emphasis  transmitted  right  from  the  Most  Blessed  of Eras.  While  narrating  the  position  of  the  Salaf-us-Saaliheen with  regards  to  the  Taraweeh  prayers,  Allamah  Ibn  Qudamah mentions  that  Taraweeh  is  a  Sunnah  Mu’akkadah –  an emphasized  Sunnah  the  omission  of  which  is  blameworthy without  a  valid  excuse:

The  prayer  of  the  month  of  Ramadān  is  twenty  raka’ts  i.e. Salaat-ut-Taraweeh,  and  it  is  Sunnah  Mu’akkadah. Rasulullah  (sallallahu  alayhi  wasallam)  was  the  first  to  make it  a  Sunnah…Taraweeh  was  only  ascribed  to  Umar  ibn  alKhattab  because  he  gathered  the  people  behind  Ubayy  ibn Ka‘b,  so  he  would  lead  them  in  Salaat-ut-Taraweeh.”

In  order  to  give  some  idea  on  the  gravity  of  omitting  a Sunnah  Mu’akkadah practice  –  without  a  valid  Shar’i  excuse –  in  the  eyes  of  Imam  Ahmad  ibn  Hanbal  and  the  Salaf-us-Saaliheen in  general,  we  shall  quote  Imam  Ahmad’s  explicit statement  with  regards  to  the  Witr  prayer  which  is  also Sunnah  Mu’akkadah  according  to  his  Madh-hab.  Allamah Ibn  Qudaamah  states  in  al-Mughni:

Witr  is  not  obligatory…  [Imam]  Ahmad  [ibn  Hanbal]  said: ‘Whoever  omits  praying  Witr  deliberately  is  a  villainous  man, whose  testimony  should  not  be  accepted.’”

Again,  it  should  be  noted  that  Imam  Ahmad  ibn  Hanbal (rahimahullah)  was undoubtedly  aware  of  the  narration  regarding  8  rak’ats  of night  prayers,  since  it  is  recorded  in  his  own  Musnad.  And again,  it  is  obvious  to  all  but  Salafi  morons  that  such narrations  apply  only  to  the  Tahajjud  Salaat  which  is  a completely  separate  and  distinct  prayer  to  the  20  rak’ats Taraweeh  prayer  that  was  being  prayed  by  Muslims  all  over the world during the blessed era of the Salaf-us-Saaliheen.

We shall  now  conclude  this  section  with  the  eye-witness testimony  of  Ibraheem  al-Nakha’i (rahimahullah) (d.  96  AH),  the  great  Tabi’i of  Iraq  –  the  other  major  centre  of  learning  to  which thousands  of  Sahabah  (radhiyallahu  anhum)  had  migrated and  which  had  become  the  political  capital  of  the  Muslim empire  during  the  era  of  the  Khulafa-e-Rashideen.  Imam  Abu Yusuf  (d.  182),  in  his  Kitab  al-Athar,  narrates  via  Imam  Abu Hanifah  and  Hammad  (ibn  Abu  Sulayman)  from  Hazrat Ibraheem  al-Nakha’i  (d.  96  AH):

The  people  [i.e.  the  Sahabah  and  Tabi’een]  would  pray  5 Tarweehaat  [sets  of  4  raka’ts]  in  Ramadan.”


At  this  point,  it  is  worth  quoting  another  ruling  on  the Taraweeh  prayers  which  Imam  Abu  Dawud  narrates  directly from  Imam  Ahmad  ibn  Hanbal  in  his  “Masaa-il  al-Imam Ahmad”:

I  heard  Ahmad  being  asked,  ‘Should  the  standing  i.e. Taraweeh,  be  delayed  till  the  last  portion  of  the  night?  He [Ahmad]  replied,  ‘No,  the  Sunnah  of  the  Muslimeen  is  more beloved  to  me.’”

Observe  carefully  the  Daleel  (evidence)  being  cited  here  by Imam  Ahmad  ibn  Hanbal (rahimahullah),  who  is  reported  to  have  committed to  memory  around  a  million  Ahadith  –  which  is approximately  a  million  more  than  what  is  memorized  and (mis)understood  by  any  of  the  countless  self-appointed “Mujtahids”  today  whose  satanic  pride  and  desperate  craving to  concoct  a  tailor-made  “Deen”  lead  them  to  labour  under the  self-deception  that  they  are  able  to  interpret  the  Qur’an and  Sunnah  better  than  the  Imams  of  the  Salaf-us-Saaliheen. The  Great  Imam  does  not  cite  any  Qur’anic  verse  or  Hadith narration  to  substantiate  his  position  here.  When  the  whole Ummah,  especially  the  Salaf-us-Saaliheen,  has  adopted  a particular  practice  en  masse,  then  the  “Sunnah  of  the Muslimeen”  is  the  strongest  possible  Daleel.  Hence,  this absolute  Master  of  Hadith  and  Fiqh  cites  as  his  Daleel the “Sunnah of the Muslimeen.”

Also,  worth  noting  from  the  above  ruling  is  the  fact  that the  “Sunnah  of  the  Muslimeen”  with  regards  to  the  timing  of Taraweeh  was  NOT  during  the  last  part  of  the  night. Furthermore,  it  is  known  by  Ijma’  (consensus)  that  the  most favoured  part  of  the  night  during  which  Rasulullah (sallallahu  alayhi  wasallam),  the  Sahabah  and  all  the  Salafus-Saaliheen  would  pray  the  Tahajjud  Salaat,  was  the  final part  of  the  night.  These  facts  in  themselves  are  enough  to demonstrate  that  Imam  Ahmad  ibn  Hanbal (rahimahullah),  along  with  the Salaf-us-Saaliheen  –  i.e.  those  referred  to  by  the term “Sunnah  of  the  Muslimeen”  –  all  understood  Taraweeh to  be  a  completely  separate  and  distinct  prayer  to  Tahajjud salaat.

There  was  absolutely  no  confusion  amongst  the  Most Superior  of  Generations  with  regards  to  the  narrations  of  8 rak’ats  which  applied  to  Tahajjud  Salaat  and  which  was normally  prayed  in  the  final  part  of  the  night,  and  the narrations  of  20  rak’ats  which  applied  to  Taraweeh  prayers and  which  was  normally  prayed  in  the  earlier  part  of  the night. And,  how  could  there  have  been  any  confusion  among the  very   initial   ranks  of   the  Salafus  Saaliheen when  the Deen  was  handed  to  them  by  Rasulullah  (Sallallahu  alayhi wasallam) in a perfected state?

Relevant  to  the  Daleel,  “Sunnah  of  the  Muslimeen”,  used here  by  Imam  Ahmad  ibn  Hanbal,  let  us  quote  again  the explicit  statement  of  Ameerul  Mu’mineen  fi’l  Hadith,  Ishaq ibn  Rahwayh (rahimahullah),  regarding  the  minimum  number  of  rak’ats  for Taraweeh:

…the  minimum  of  that  is  Five  (Tarweehahs  –  i.e.  5  x  4  =  20 raka’ts).

In  substantiation  of  this  ruling,  this  Leader  of  the  Believers  in the  field  of  Hadith,  does  not  cite  a  single  Hadith  narration  nor a  single  Qur’anic  verse.  Rather,  he  relates  the  age-old unanimous  practice  of  the  people  of  Madinah  and  the  people of  Iraq:
“…considering  the  fact  that  the  inhabitants  of  Madinah  have not  ceased,  from  the  time  of  Umar  (may  Allah  be  pleased with  him)  to  this  time  of  ours,  to  pray  40  raka’ts  [i.e.  20  +  16 +  4  –  without  the  extra  one  rakat’s  of  Witr]  in  the  vigil  of  the month  of  Ramadan,  while  lightening  the  recitation.  As  for  the inhabitants  of  Iraq,  they  have  not  ceased  to  be  upon  5 Tarweehahs  [i.e.  20  raka’ts]  from  the  time  of  Ali  (may  Allah be  pleased  with  him)  till  this  time  of  ours.

Similarly,  Imam  Malik,  another  undisputed  master  of  Hadith and  Fiqh,  does  not  quote  any  Hadith  in  substantiation  of  his own  position  that  the  Taraweeh  prayers  are  36  rak’ats  i.e.  16 extra  rak’ats  on  top  of  the  minimum  20  rak’ats.  He  merely states  as  his  Daleel:

This  [36  raka’ts]  is  what  I  found  the  people  to  be  upon,  and it  is  the  age-old  practice  which  the  people  (i.e.  the  Salaf-us-Saliheen)  have  not  ceased  to  be  upon.

And  similarly,  Imam  ash-Shafi’i,  the  Imam  of  Makkah Mukarramah,  while  citing  the  practice  of  Hadhrat  Umar (radhiyallahu  anhu)  also  uses  as  his  Daleel  the  practice  of  the people  of  Makkah:

And  like  this  I  found  them  [i.e.  the  Salaf-us-Saliheen  of  his era]  in  our  land  in  Makkah  praying  twenty  Rak’ats.”

It  is  obvious  from  the  statements  above,  that  when  an  Ijma’ (consensus)  is  so  emphatic  as  the  Ijma’  on  such  clearly visible  aspects  of  the  Taraweeh  prayers,  which  was  taught directly  and  practically  to  the  whole  Ummah  just  a generation  prior  to  them  by  none  other  than  the  Sahabah (radhiyallahu  anhum),  then  the  Daleel  of  the “Sunnah  of  the Muslimeen”  is  more  than  sufficient  substantiation  for  such undisputed  masters  of  Hadith  and Fiqh  cited  above,  who  all were  literally  a  million  times  superior  –  in  terms  of knowledge,  memory,  understanding,  intellect,  piety,  and sanity  –    than  the  whole  glut  of  self-appointed  paper “Mujtahids”  appearing  today  whose  satanic  hobby  is  to  play around  with  verses  of  the  Qur’an  and  the  Hadith  in  order  to conjure  up  tailor-made  versions  of  the  “Deen”  for  themselves and their army of blind Muqallids.

Any  “Deen”  that  is  even  slightly  at  variance  with  the  pure Deen  of  the  Salaf-us-Saaliheen,  such  as  the  innumerable tailor-made  versions  of  the  numerous  Salafi  and  modernist sects  that  have  appeared  in  recent  times,  is  a  deviated imposter  of  a  “Deen”  that  has  nothing  to  do  with  Islam.

Despite  Imam  Abu  Hanifah,  Imam  Ahmad  ibn  Hanbal, Imam  Shafi’i,  Imam  Malik,  Imam  Ishaq  ibn  Rahwayh,  and many  others,  all  being  aware  of  the  narration  of  8  raka’ts  of Tahajjud,  having  recorded  the  narration(s)  in  their  own Hadith  compilations,  not  even  a  trace  of  discussion  or  debate exists  in  any  of  their  books,  or  in  the  books  of  their  students, which  remotely  resembles  the  stupid  controversy  and  debate created  by  Salafi  and  modernist  groups  today  regarding  a hybrid  Taraweeh-Tahajjud  Bid’ah Salaat”  consisting  of  8 rak’ats  which  today  has  caused,  in  many  mosques  throughout the  world,  the  complete  displacement  of  the  Sunnah  of  Salafus-Saaliheen  which  is  nothing  other  than  the  Sunnah  of  the Khulafa-e-Rashideen  which  is  nothing  other  than  the  Sunnah of Rasulullah (sallallahu alayhi wasallam).

Rasulullah (sallallahu alayhi wasallam) himself commanding  firm  adherence  to  the  Sunnah  of  the  Khulafa-e-Rashideen  –  since  it  is  no  different  to  his  own  Sunnah  – states  explicitly:

Indeed,  those  who  will  still  be  alive  after  me  will  see  many differences;  so  hold  fast  to  my  Sunnah  and  the  Sunnah  of the  Khulafa  Rashideen  (i.e.  Hadhrat  Abu  Bakr,  Hadhrat Umar,  Hadhrat  Uthman,  and  Hadhrat  Ali  radhiyallahu anhum)  after  me.  Adhere  to  and  cling  tightly  to  it  and  beware of  newly-invented  matters,  for  every  newly-invented  matter  is a  Bid’ah  and  every  Bid’ah  is  deviation.”  (Saheeh  –  Narrated by Tirmidhi, Abu Dawud, and many others) 

The  displacement  of  practices  whose  Ijma’  was  so  emphatic that  the  likes  of  Ishaq  ibn  Rahwayh  or  Imam  Ahmad  ibn Hanbal  or  Imam  Malik  could  simply  cite  the  “Sunnah  of  the Muslimeen”  as  their  primary  Daleel,  is  more  than  sufficient evidence  to  expose  the  satanism  inherent  in  Salafism  and modernism.


Since  a  sufficient  number  of  eye-witness  accounts  have  been quoted  now  from  undisputed  Authorities  of  the  Salaf-us-Saaliheen,  testifying  to  the  fact  that  the  Taraweeh  Prayers  of the  Salaf-us-Saaliheen  of  Makkah,  Madinah,  Iraq,  –  the spiritual  and  academic  headquarters  of  the  whole  Ummah  – consisted  of  the  minimum  base  of  20  Rak’ats,  there  is  no need  to  produce  the  innumerable  quotes  that  can  be  cited from  the  Fuqaha  of  the  Madh-habs  which  simply  re-iterate the same Ijma’ position of the Salaf-us-Saaliheen.

It  will  be  an  exercise  in  redundancy  to  beat  this  Salafi Dead  Horse  any  further,  whose  horrendously  bloated  Kibr (satanic  pride  and  arrogance)  permits  him  (i.e.  the  Salafi Dead  Horse)  to  hallucinate  that  his  feeble  understanding  of  a smattering  of  Hadiths  pertaining  to  this  particular  issue,  and in  many  other  issues  too,  supersedes  the  understanding  of  the Salaf-us-Saaliheen and the Fuqaha.

The  eye-witness  testimonies  and  rulings  of  undisputed Authorities  of  the  Salaf-us-Saliheen confirm  without  the shadow  of  the  slightest  doubt,  that  the  minimum  base  of  20 rak’ats  was  the  unanimous  practice  of  the  Salaf-us-Saliheen  – a  practice  that  was  mass-transmitted  from  generation  to generation  before  being  recorded  in  detail  in  the  authoritative books  of  Fiqh  of  all  Four  Madh-habs.

For More info on Tarawih: Number of Rak’ats in Tarawih: A Detailed Analysis