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Post by Deoband on May 15, 2016 15:20:01 GMT
“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 BID’AH OF 8 RAKATS OF “TARAWEEH”
[By a student of the Deen]
The issue of the number of raka’ts of Taraweeh vividly portrays the satanic potential of Salafism, of modernism, and of all other “isms” 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 eye-witness testimonies from undisputed Authorities of the Salaf-us-Saaliheen whom even the Salafis deem to be trustworthy, which confirm that the minimum base of 20 raka’ts was the unanimous (Ijma’) Taraweeh practice of the Salaf-us-Saaliheen, and that the institutionalised practice of 8 raka’ts of “Taraweeh”, or 2 rakat’s of “Taraweeh”, or any other number of raka’ts that was not adopted by the Most Blessed of Generations, is a clear Bid’ah (innovation).
The fact that the minimum base of 20 raka’ts of Taraweeh was the unanimous (Ijma’) practice of the Salaf-us-Saaliheen all over the world, as shall be demonstrated, means that the strongest possible Ijma’ was enacted on this issue, since Rasulullah (sallallahu alayh 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).” (Bukhari, Muslim)
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 carefully 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 raka’ts 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 raka’ts of Taraweeh prayers of Ramadhan, 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, all contain the narration(s) pertaining to 8 raka’ts 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-Mujtahideen, Fuqaha and Muhadditheen who were involved in the subsequent compilation of their Madh-habs, 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 raka’ts – 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 raka’ts Taraweeh practice that was the unanimous practice throughout the whole Islamic Empire during the era of the Salaf-us-Saliheen, and the Bid’ah practice of 8 raka’ts 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).EXCERPTS FROM "THE BI'DAH OF 8 RAKATS OF TARAWEEH
reliablefatwas.com/the-bidah-of-8-rakats-of-taraweeh/
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Post by Deoband on May 18, 2016 15:22:03 GMT
AUTHENTIC EYE-WITNESS TESTIMONIES CONFIRMING THE IJMA’ OF 20 RAKA’TS AMONGST THE SALAF-US-SAALIHEEN
We shall begin with Ishaq ibn Rahwayh’s direct testimony of the unanimous practice of the Salaf-us-Saaliheen. Since Ishaq ibn Rahwayh 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 teachers of Imam Bukhari, Imam Muslim, Imam Abu Dawud, Imam Nasai, and countless other Muhadditheen, it will be an extremely problematic task for the Salafis to insinuate that Ishaq ibn Rahwayh 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 (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.” [Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh]
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 raka’ts. Another 3 raka’ts or 5 raka’ts 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.
MORE QUOTES FROM THE SALAF-US-SAALIHEEN TO COME FROM THE ARTICLE "THE BID'AH OF 8 RAKATS OF TARAWEEH"
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Post by Deoband on Jun 6, 2016 9:17:20 GMT
The adopted position of Imam Ahmad ibn Hanbal was also 20 raka’ts, although according to him there is no problem if more raka’ts is added above and beyond the minimum of 20 raka’ts. Imam Ahmad’s direct student, Imam Abu Dawud (d. 275 AH), makes mention of 20 raka’ts 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 raka’ts), 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]’” [Masaa-il al-Imam Ahmad]
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 raka’ts which they have decided to adopt for their Taraweeh-Tahajjud 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 al-Khattab 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 was undoubtedly aware of the narration regarding 8 raka’ts 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 raka’ts Taraweeh prayer that was being prayed by Muslims all over the world during the blessed era of the Salaf-us-Saaliheen.
[EXCERPTS FROM "THE BID'AH OF 8 RAKATS OF TARAWEEH"]
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Abu Idris
Junior Member
http://www.al-rahma.co.uk/
Posts: 79 
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Post by Abu Idris on Jun 6, 2016 17:23:00 GMT
As for the difference between both prayers, below are two videos on the topic - one in English by Mawlana Mohammed Yasir, and the second in Bangla by Mufti Luthfur Rahman.
Is Tarawih and Tahajjud the Same Salah?
তারাবীহ ও তাহাজ্জুদ নামায নিয়ে মতিউর রহমান মাদানীদের মিথ্যাচারের জবাব
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Post by Deoband on Jun 14, 2016 11:55:30 GMT
IMAM AHMAD: “THE SUNNAH OF THE MUSLIMEEN IS MORE BELOVED TO ME”
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, 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 Most Superior and Blessed of Generations have 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 Salaf-us-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, 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 raka’ts which applied to Tahajjud Salaat and which was normally prayed in the final part of the night, and the narrations of 20 raka’ts which applied to Taraweeh prayers and which was normally prayed in the earlier part of the night.
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, regarding the minimum number of raka’ts 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 raka’ts i.e. 16 extra raka’ts on top of the minimum 20 rakat’s. 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) who themselves were the ONLY direct witnesses and mass-transmitters of Rasulullah’s (sallallahu alayhi wasallam) Taraweeh practice, 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 Abu Hanifah, 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 raka’ts which today has caused, in many mosques throughout the world, the complete displacement of the Sunnah of Salaf-us-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 Rahway 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.
NEXT: THE SALAFI DEAD HORSE... |
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Post by Deoband on Jun 24, 2016 4:10:39 GMT
THE SALAFI DEAD HORSE
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 Raka’ts, 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 raka’ts 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.
NEVERTHELESS, PART TWO AND THREE TO COME WITH MORE DALEEEL, AKHEEE |
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Post by Deoband on May 25, 2017 13:32:48 GMT
We have the direct eye-witness testimony of Imam Ishaq ibn Rahwayh that the people of Madinah and the people of Iraq had not ceased to be upon the minimum number of raka’ts of 20 since the time of the Sahabah (radhiyallahu anhum). We have the direct eye-witness testimony of Imam Shafi’i that he found the Salaf-us-Saaliheen of the headquarters of the Ummah – Makkah Mukarramah and Madinah Munawwarah – to have been praying either 20 raka’ts or the extra 16 raka’ts on top of the 20 raka’ts. We have the direct eye-witness testimony of Imam Malik that the Salaf-us-Saaliheen of Madinah had not ceased to be upon 20 raka’ts along with the extra 16 raka’ts since the time of the Sahabah (radhiyallahu anhum). We have the likes of Imam Tirmidhi and Imam Tahawi confirming that the only ikhtilaaf that existed amongst the Salaf-us-Saaliheen pertained to the extra 16 raka’ts or more (differing number of raka’ts before Witr), on top of the minimum number of 20 raka’ts.
Not even a fringe group amongst the Salaf-us-Saaliheen was witnessed by these truthful and authoritative Imams of the Salaf-us-Saaliheen to have adopted the Salafi 8 raka’ts hybrid Taraweeh-Tahajjud Bid’ah “Salaat”.
From the undeniably authentic eye-witness testimonies of such authoritative Imams of the Salaf-us-Saaliheen, transmitted by their direct students, where was the authentic Salafi group amongst the Salaf-us-Saaliheen who was holding aloft the authentic “Sunnah” of 8 raka’ts Taraweeh as supposed by your Salafi “Deen”?
Where was the Taa’ifah Mansoorah – the victorious group – and the Firqat-un-Naajiyah – the saved sect – who was supposed to have upheld the authentic “Sunnah” of 8 raka’ts Taraweeh as supposed by your Salafi “Deen” during the most blessed of ages?
From whom did the Most Superior of Generations (Salaf-us-Saaliheen), including the Sahabah (radhiyallahu anhum), acquire this institutionalised number of 20 raka’ts from, if it were not from Rasulullah (sallallahu alayhi wasallam), when even according to the deviant Salafi “Shariah” it is a manifest Bid’ah to fix or institutionalise a particular number that is not found in the blessed Sunnah?
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Post by Deoband on Jun 4, 2017 4:44:22 GMT
Assalamu alaikum www.shafiifiqh.com/question-details.aspx?qstID=233This shafi response suggests there is flexibility in the matter. m.facebook.com/story.php?story_fbid=227666174388142&substory_index=0&id=177664909388269&__tn__=%2As The above says the maliki positiom is that the follower and the one praying at home can read how many rakas he wishes, not necessarily 20. This is what Ustadh Abdus Shakur Brooks mentioned: "According to the Maliki School 20 rakahs is the practice to be upheld in the mosque that the Imam should perform. As for the number of rakah's *an individual praying behind the imam* should perform, then whatever amount is easy for him (no specific number, although more is better). Remember the objective of Tarāwīh is to seek Allāh's forgiveness and have sins removed: let's not get so caught up in the "numbers" debate. To each their own." "Reciting the entire Qurān in Tarāwīh according to Imam Mālik is not sunnah period. Although Khatm of Qurān is Sunnah in general it is not part of the Sunnah of Tarāwīh specifically." "36 is not the relied upon view in the Maliki school." So why do we make such a big issue about this and fight others? Yes those who condemn more than 8 raka are clearly in error.
Taraweeh is an emphasized Sunnah, hence Imam Malik, who believed the Sunnah to be 36 raka’ts, prohibited the Amir of Madinah from reducing this number. Imam Malik’s Madh-hab, however, settled on 20 raka’ts being Sunnah. The flexibility to increase or decrease pertains to amounts above the minimum number of 20 raka'ts upheld by ALL the Salaf-us-Saaliheen as explicitly proven by the direct testimonies of the Imams of the Salaf-us-Saaliheen. The books of the Four Madh-habs are replete with these facts. The narrations of 8 raka’ts evidently refer to a completely different and distinct prayer, namely the Tahajjud prayers, as also clarified in the Fiqh books. Any narrations that indicate otherwise was obviously discarded by the Salaf-us-Saaliheen as proven by the direct eye-witness testimonies quoted in the article, some of which are cited in the article below. Of course, anomalous positions, contrary to the Ijma', can be found in our tradition as can be found in every other issue.
How can the gradual disappearance of the Sunnah of the Salaf-us-Saaliheen, which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam), not be a big deal?
I can also cite to you authoritative scholars today, who claim to follow one of the Four Madh-habs, who are also followed by countless people around the world, and who issue Fatwas that legalize music, or legalize killing of children, or legalize doing masah over hole-ridden tights, or legalize pick 'n mix from all Four Madh-habs and also from some other Madh-habs, or legalize a 2 raka’ts “Taraweeh” institutionalized throughout mosques around the world, etc. etc. etc.
If you disagree with such scholars and fatwas, or even claim that such fatwas are incorrect, who are you to do disagree with such scholars and/or fatwas which are followed by countless people today?
*WHO ARE THE TRUE FOLLOWERS OF THE SALAF-US-SAALIHEEN?*
Everyone claims to follow the Qur’an and Hadith as understood by the Salaf-us-Saaliheen. An easy way to test this claim is the number of raka’ts of Taraweeh, since the books of the Leading Imams of the Salaf-us-Saaliheen, many of which have only recently been published widely, contain direct eye-witness testimonies revealing their unanimous Taraweeh practice.
Here are just a few direct eye-witness testimonies of undisputed and undeniably trustworthy Imams of the Salaf-us-Saaliheen:
Imam Ishaq ibn Rahwayh, a senior teacher of Imam Bukhari, and known as Amirul Mu’mineen fi’l Hadith – the highest rank in the field of Hadith amongst the Salaf – states that the unanimous practice of the Salaf consisted of the minimum base of 20 raka’ts:
*“The MINIMUM of that is 5 (Tarweehahs (sets of 4 raka’ts) i.e. 20 raka’ts); 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.” [Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh]*
Imam Shafi’i (d. 204 AH) gives his direct eye-witness testimony in his “Kitaab-ul-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 raka’ts:
*“I saw [the Salaf-us-Saaliheen] in Madinah standing up for prayer for 36 raka’ts [i.e. 20 + 16]. However, 20 raka’ts is more beloved to me since it was related on the authority of Umar, and in the same manner [i.e. for 20 raka’ts] they would stand up for prayer at Makkah and pray 3 raka’ts Witr.”*
In al-Mudawannah, Imam Malik (179 H) gives his eye-witness testimony regarding the age-old practice of 36 raka’ts (20 + 16 extra) 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-us-Saliheen) have not ceased to be upon.”*
When the Amir of Madinah wished to reduce the number of raka’ts, Imam Malik forbade him!
Imam Tirmidhi (d. 279 AH), in his Sunan, also makes it clear unambiguously that the ONLY ikhtilaaf amongst the Salaf-us-Saaliheen pertained to the extra 16 raka’ts on top of the minimum 20:
*“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 20 Rak’ah.”*
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 (Imams of the Hanafi madh-hab) and Imam al-Shafi’i would pray 20 rakats other than witr. Malik said 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.”*
Thus, the so-called ikhtilaaf between 8 and 20 which is being propagated vigorously today is an innovated (bid’ah) ikhtilaaf that was never present amongst the Salaf.
Furthermore, ALL the Imams quoted above were well aware of the narrations of 8 raka’ts of night prayers, since they recorded such narrations in their own collections. Thus, it is obvious that these Imams, along with ALL the Salaf-us-Saaliheen, along with virtually the whole Ummah for 1400 years understood such narrations to refer to a completely different and distinct prayer to Taraweeh, namely, the Tahajjud prayers.
To see many more quotes of direct eye-witness testimonies from the books of the Salaf see the following article: reliablefatwas.com/the-bidah-of-8-rakats-of-taraweeh/
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Post by Deoband on Jun 22, 2020 22:19:23 GMT
This is an excellent dissertation by Allamah Taqi ud-Deen al-Subki (rahmatullahi alayh) which addresses many of the arguments put forward by deviant sects today: أَمَّا الشَّافِعِيَّةُ فَقَالَ الشَّافِعِيُّ - رَضِيَ اللَّهُ عَنْهُ - فِي مُخْتَصَرِ الْبُوَيْطِيِّ الْوَتْرُ سُنَّةٌ وَرَكْعَتَا الْفَجْرِ سُنَّةٌ وَالْعِيدَانِ وَالِاسْتِسْقَاءُ وَالْكُسُوفُ سُنَّةٌ مُؤَكَّدَةٌ وَقَدْ رُوِيَ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - «كَانَ يُصَلِّي رَكْعَتَيْنِ بَعْدَ الظُّهْرِ وَرَكْعَتَيْنِ بَعْدَ الْمَغْرِبِ وَرَكْعَتَيْنِ بَعْدَ الْعِشَاءِ» ، قَالَ وَالْكُسُوفُ وَالِاسْتِسْقَاءُ وَالْعِيدَانِ أَوْكَدُ وَقِيَامُ رَمَضَانَ فِي مَعْنَاهَا فِي التَّأْكِيدِ....وَقَالَ الْحَلِيمِيُّ دَلَّتْ صَلَاتُهُ يَعْنِي النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِهِمْ جَمَاعَةً عَلَى أَنَّ الْقِيَامَ فِي شَهْرِ رَمَضَانَ يَتَأَكَّدُ حَتَّى يُدَانِيَ الْفَرَائِضَ....وَعِنْدَ الْقَاضِي أَبِي الطَّيِّبِ وَجَمَاعَةٍ: التَّرَاوِيحُ مِمَّا يُسَنُّ لَهُ الْجَمَاعَةُ وَقَالُوا: إنَّ مَا سُنَّتْ لَهُ الْجَمَاعَةُ آكَدُ مِمَّا لَمْ تُسَنَّ لَهُ الْجَمَاعَةُ.....وَأَمَّا الْحَنَفِيَّةُ فَعَنْ أَبِي حَنِيفَةَ - رَضِيَ اللَّهُ عَنْهُ - عَنْهُ ثَلَاثُ رِوَايَاتٍ: إحْدَاهَا ذَكَرَهَا صَاحِبُ شَرْحِ الْمُخْتَارِ وَقَالَ رَوَى أَسَدُ بْنُ عَمْرٍو عَنْ أَبِي يُوسُفَ قَالَ سَأَلْت أَبَا حَنِيفَةَ - رَحِمَهُ اللَّهُ - عَنْ التَّرَاوِيحِ وَمَا فَعَلَهُ عُمَرُ - رَضِيَ اللَّهُ عَنْهُ - فَقَالَ: التَّرَاوِيحُ سُنَّةٌ مُؤَكَّدَةٌ وَلَمْ يُخْرِجْهُ عُمَرُ مِنْ تِلْقَاءِ نَفْسِهِ وَلَمْ يَكُنْ فِيهِ مُبْتَدِعًا وَلَمْ يَأْمُرْ بِهِ إلَّا عَنْ أَصْلٍ لَدَيْهِ وَعَهْدٍ مِنْ لَدُنْ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَلَقَدْ سَنَّ عُمَرُ هَذَا وَجَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ وَصَلَّاهَا جَمَاعَةٌ مُتَوَاتِرُونَ مِنْهُمْ عُثْمَانُ وَعَلِيٌّ وَابْنُ مَسْعُودٍ وَطَلْحَةُ وَالْعَبَّاسُ وَابْنُهُ وَالزُّبَيْرُ وَمُعَاذٌ وَأُبَيٌّ وَغَيْرُهُمْ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَارِ - رَضِيَ اللَّهُ عَنْهُمْ أَجْمَعِينَ - وَمَا رَدَّ عَلَيْهِ وَاحِدٌ مِنْهُمْ بَلْ سَاعَدُوهُ وَوَافَقُوهُ وَأَمَرُوا بِذَلِكَ....(الْعِبَارَةُ الثَّالِثَةُ) ذَكَرَهَا السَّرَخْسِيُّ فِي الْمَبْسُوطِ عَنْ الْحَسَنِ عَنْ أَبِي حَنِيفَةَ أَنَّ التَّرَاوِيحَ سُنَّةٌ لَا يَجُوزُ تَرْكُهَا. وَقَالَ الْعَتَّابِيُّ فِي جَوَامِعِ الْفِقْهِ أَمَّا السُّنَنُ فَمِنْهَا التَّرَاوِيحُ وَأَنَّهَا سُنَّةٌ مُؤَكَّدَةٌ وَالْجَمَاعَةُ فِيهَا وَاجِبَةٌ....وَقَالَ بَعْضُ الرَّوَافِضِ: هِيَ سُنَّةٌ لِلرِّجَالِ دُونَ النِّسَاءِ وَقَالَ بَعْضُهُمْ: سُنَّةُ عُمَرَ وَعِنْدَنَا هِيَ سُنَّةُ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَقَالَ الطَّحَاوِيُّ: قِيَامُ رَمَضَانَ وَاجِبٌ عَلَى الْكِفَايَةِ لِأَنَّهُمْ قَدْ أَجْمَعُوا عَلَى أَنَّهُ لَا يَجُوزُ لِلنَّاسِ تَعْطِيلُ الْمَسَاجِدِ عَنْ قِيَامِ رَمَضَانَ
وَأَمَّا الْمَالِكِيَّةُ فَإِنَّ مَالِكًا - رَضِيَ اللَّهُ عَنْهُ - أَرَادَ أَمِيرُ الْمَدِينَةِ أَنْ يَنْقُصَهَا عَنْ الْعَدَدِ الَّذِي كَانَ أَهْلُ الْمَدِينَةِ يَقُومُونَ بِهِ وَهُوَ تِسْعٌ وَثَلَاثُونَ فَشَاوَرَ مَالِكًا فَنَهَاهُ مَالِكٌ عَنْ ذَلِكَ
وَأَمَّا الْحَنَابِلَةُ فَقَالَ الشَّيْخُ الْمُوَفَّقُ بْنُ قُدَامَةَ فِي الْمُغْنِي: صَلَاةُ التَّرَاوِيحِ وَهِيَ سُنَّةٌ مُؤَكَّدَةٌ وَأَوَّلُ مَنْ سَنَّهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -. وَأَمَّا الْعُلَمَاءُ مِنْ غَيْرِ الْمَذَاهِبِ الْأَرْبَعَةِ فَقَالَ اللَّيْثُ بْنُ سَعْدٍ: لَوْ أَنَّ النَّاسَ قَامُوا رَمَضَانَ لِأَنْفُسِهِمْ وَلِأَهْلِيهِمْ كُلِّهِمْ حَتَّى يُتْرَكَ الْمَسْجِدُ لَا يَقُومُ فِيهِ أَحَدٌ لَكَانَ يَنْبَغِي أَنْ يُخْرَجُوا مِنْ بُيُوتِهِمْ إلَى الْمَسْجِدِ حَتَّى يَقُومُوا فِيهِ لِأَنَّ قِيَامَ النَّاسِ فِي شَهْرِ رَمَضَانَ مِنْ الْأَمْرِ الَّذِي لَا يَنْبَغِي تَرْكُهُ....
وَرَوَى الْبُخَارِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ قَالَ: خَرَجْت مَعَ عُمَرَ بْنِ الْخَطَّابِ - رَضِيَ اللَّهُ عَنْهُ - لَيْلَةً فِي رَمَضَانَ إلَى الْمَسْجِدِ فَإِذَا النَّاسُ أَوْزَاعٌ مُتَفَرِّقُونَ يُصَلِّي الرَّجُلُ لِنَفْسِهِ وَيُصَلِّي الرَّجُلُ فَيُصَلِّي بِصَلَاتِهِ الرَّهْطُ فَقَالَ عُمَرُ: إنِّي أَرَى لَوْ جَمَعْت هَؤُلَاءِ عَلَى قَارِئٍ وَاحِدٍ لَكَانَ أَمْثَلَ ثُمَّ عَزَمَ فَجَمَعَهُمْ عَلَى أُبَيِّ بْنِ كَعْبٍ. وَفِي الْبُخَارِيِّ أَيْضًا وَكَانَ النَّاسُ يَقُومُونَ أَوَّلَهُ يَعْنِي أَوَّلَ اللَّيْلِ وَقَالَ ابْنُ عَبْدِ الْبَرِّ: لَمْ يَسُنَّ عُمَرُ بْنُ الْخَطَّابِ مِنْهَا إلَّا مَا كَانَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يُحِبُّهُ وَيَرْضَاهُ وَلَمْ يَمْنَعْ مِنْ الْمُوَاظَبَةِ إلَّا خَشْيَةَ أَنْ تُفْرَضَ عَلَى أُمَّتِهِ وَكَانَ بِالْمُؤْمِنِينَ رَءُوفًا رَحِيمًا - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَلَمَّا عَلِمَ عُمَرُ ذَلِكَ مِنْ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَعَلِمَ أَنَّ الْفَرَائِضَ لَا يُزَادُ فِيهَا وَلَا يَنْقُصُ بَعْدَ مَوْتِهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَقَامَهَا لِلنَّاسِ وَأَحْيَاهَا وَأَمَرَ بِهَا وَذَلِكَ سَنَةَ أَرْبَعَ عَشْرَةَ مِنْ الْهِجْرَةِ وَذَلِكَ شَيْءٌ ذَخَرَهُ اللَّهُ وَفَضَّلَهُ بِهِ....وَكَانَ عَلِيٌّ يَسْتَحْسِنُ مَا فَعَلَ عُمَرُ مِنْ ذَلِكَ وَيُفَضِّلُهُ وَيَقُولُ: نُورُ شَهْرِ الصَّوْمِ وَرُوِيَ عَنْ ابْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ: «إنَّ اللَّهَ جَعَلَ الْحَقَّ عَلَى لِسَانِ عُمَرَ وَقَلْبِهِ» . انْتَهَى مَا قَالَهُ ابْنُ عَبْدِ الْبَرِّ هُنَا وَقَدْ قَالَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ مِنْ بَعْدِي عُضُّوا عَلَيْهَا بِالنَّوَاجِذِ» وَلَا شَكَّ أَنَّ عُمَرَ مِنْ الْخُلَفَاءِ الرَّاشِدِينَ فَسُنَّةُ التَّرَاوِيحِ ثَابِتَةٌ بِهَذَيْنِ الْحَدِيثَيْنِ مَعَ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - ثَلَاثَ لَيَالٍ أَوْ أَكْثَرَ وَجَمْعِ النَّاسِ لَهَا كَمَا تَقَدَّمَ فِي حَدِيثِ أَبِي ذَرٍّ وَفِعْلِ الصَّحَابَةِ لَهَا فِي مَسْجِدِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي حَيَاتِهِ قَبْلَ خُرُوجِهِ إلَيْهِمْ كَمَا تَقَدَّمَ فِي حَدِيثِ عَائِشَةَ وَتَصْوِيبِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - ذَلِكَ كَمَا تَقَدَّمَ فِي حَدِيثِ أَبِي هُرَيْرَةَ وَتَرْغِيبِهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي قِيَامِ رَمَضَانَ وَاسْتِمْرَارِ النَّاسِ عَلَى ذَلِكَ بَقِيَّةَ حَيَاتِهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَزَمَنَ أَبِي بَكْرٍ وَصَدْرًا مِنْ خِلَافَةِ عُمَرَ أَفْرَادًا وَجَمَاعَاتٍ أَوْزَاعًا وَجَمْعِ عُمَر النَّاسَ لَهَا عَلَى قَارِئٍ وَاحِدٍ مَعَ مُوَافَقَةِ الصَّحَابَةِ لَهُ وَإِجْمَاعِ الْعُلَمَاءِ عَلَى مَطْلُوبِيَّتِهَا وَإِجْمَاعِ جَمْعِ النَّاسِ عَلَى فِعْلِهَا بِقَصْدِ التَّقْرِيبِ إجْمَاعًا مُتَوَاتِرًا فِي جَمِيعِ الْأَعْصَارِ وَالْأَمْصَارِ
لَوْ لَمْ تَكُنْ مَطْلُوبَةً لَكَانَتْ بِدْعَةً مَذْمُومَةً كَمَا فِي الرَّغَائِبِ لَيْلَةَ نِصْفِ شَعْبَانَ وَأَوَّلِ جُمُعَةٍ مِنْ رَجَبٍ فَكَانَ يَجِبُ إنْكَارُهَا وَبُطْلَانُهُ مَعْلُومٌ بِالضَّرُورَةِ فَهَذِهِ أَحَدَ عَشَرَ دَلِيلًا عَلَى اسْتِحْبَابِهَا وَسُنِّيَّتِهَا وَإِنْ كَانَ لَمْ يَنْهَضْ وَاحِدٌ مِنْهَا فَلَا شَكَّ أَنَّ الْمَجْمُوعَ يُفِيدُ ذَلِكَ وَيُفِيدُ تَأَكُّدَهَا فَإِنَّ التَّأْكِيدَ يُسْتَفَادُ مِنْ كَثْرَةِ الْأَدِلَّةِ الْوَارِدَةِ فِي الطَّلَبِ وَمِنْ زِيَادَةِ الْفَضِيلَةِ وَمِنْ الِاهْتِمَامِ وَكُلُّ ذَلِكَ مَوْجُودٌ هُنَا
الثَّانِي أَنَّهَا سُنَّةٌ غَيْرُ مُؤَكَّدَةٍ...أَمَّا الثَّانِي فَلَا أَعْلَمُ أَحَدًا قَالَ بِهِ وَمَنْ ادَّعَاهُ فَلْيُسْنِدْهُ إلَى عَالِمٍ مِنْ الْعُلَمَاءِ ثُمَّ يُقِيمُ الدَّلِيلَ عَلَيْهِ وَلَنْ يَجِدَ إلَى ذَلِكَ سَبِيلًا وَسَبِيلُ الَّذِي يُرَدُّ عَلَيْهِ فِي ذَلِكَ بِأَنْ يَأْتِيَنِي بِمَقَالَةٍ فِي كِتَابٍ أَنَّهَا سُنَّةٌ غَيْرُ مُؤَكَّدَةٍ فَإِنْ لَمْ يَأْتِ بِذَلِكَ فَلَا يُتَكَلَّمُ مَعَهُ إنَّهُ تَضْيِيعٌ لِلزَّمَانِ مِنْ غَيْرِ فَائِدَةٍ فَإِنَّ قَوْلًا لَمْ يَقُلْ بِهِ قَائِلٌ مِنْ سَبْعِمِائَةِ سَنَةٍ وَنَيِّفٍ إلَى الْيَوْمَ لَا شَكَّ فِي بُطْلَانِهِ وَلَيْسَ يَخْفَى الصَّوَابُ عَلَى الْأُمَّةِ مِنْ زَمَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - إلَى الْيَوْمَ وَيَظْهَرُ لَنَا وَلَا يَغْلَطُ النَّاظِرُ فِي كَلَامِي وَيَعْتَقِدُ أَنَّ نَقْلَ هَذِهِ الْمَقَالَةِ أَسْهَلُ بَلْ يَتَدَبَّرُ وَيَزِنُ كَلَامَهُ قَبْلَ أَنْ يَتَكَلَّمَ وَيَعْرِفُ مَنْ يُخَاطِبُ وَأَنْ يَتَأَمَّلَ مَا قَالَ
وَلَا يُنْكِرُ أَحَدٌ مِنْهُمْ أَنَّهُ يُثَابُ عَلَى فِعْلِهَا وَأَنَّهَا مَطْلُوبَةٌ مِنْ جِهَةِ الشَّارِعِ وَمَنْدُوبٌ إلَيْهَا وَمُرَغَّبٌ فِيهَا وَهَذَا هُوَ الَّذِي يَفْهَمُهُ الْعَامِّيُّ مِنْ السُّنَّةِ وَأَمَّا التَّأْكِيدُ فَدَرَجَاتُهُ مُتَفَاوِتَةٌ أَعْلَاهَا مَا قَرُبَ مِنْ الْفَرَائِضِ قُرْبًا لَا وَاسِطَةَ بَيْنَهُمَا وَأَدْنَاهَا مَا يَرْقَى عَنْ دَرَجَةِ النَّفْلِ الْمُطْلَقِ وَبَيْنَ ذَلِكَ مَرَاتِبُ مُتَعَدِّدَةٌ وَيُسْتَدَلُّ عَلَى التَّأْكِيدِ بِاهْتِمَامِ الشَّارِعِ بِهِ وَبِإِقَامَةِ الْجَمَاعَةِ فِيهِ وَمُلَازَمَةِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَهُ وَتَفْضِيلِهِ عَلَى غَيْرِهِ وَلِكَوْنِهِ شِعَارًا ظَاهِرًا كُلُّ وَاحِدٍ مِنْ هَذِهِ الْخِصَالِ يَدُلُّ عَلَى التَّأْكِيدِ وَكَذَلِكَ تَكَرُّرُ الطَّالِبِ وَنَحْوُ ذَلِكَ وَصَلَاةُ التَّرَاوِيحِ فِيهَا أَنْوَاعٌ مِنْ ذَلِكَ فَلَا رِيبَةَ فِي أَنَّهَا سُنَّةٌ مُؤَكَّدَةٌ وَاَللَّهُ تَعَالَى أَعْلَمُ انْتَهَى
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