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[quote]The following narratives are from Bukhari Narrated Zaid bin Thabit: Allah's Apostle made a small room in the month of Ramadan (Sa'id said, "I think that Zaid bin Thabit said that it was made of a mat")and he prayed there for a few nights, and so some of his companions prayed behind him. When he came to know about it, he kept on sitting. In the morning, he went out to them and said, "I have seen and understood what you did. You should pray in your houses, for the best prayer of a person is that which he prays in his house except the compulsory prayers." (Volume 1, Book 11, Number 698) Narrated 'Aisha, the mother of the faithful believers: One night Allah's Apostle offered the prayer in the Mosque and the people followed him. The next night he also offered the prayer and too many people gathered. On the third and the fourth nights more people gathered, but Allah's Apostle did not come out to them. In the morning he said, "I saw what you were doing and nothing but the fear that it (i.e. the prayer) might be enjoined on you, stopped me from coming to you." And that happened in the month of Ramadan. (Volume 2, Book 21, Number 229) Narrated Abu Huraira: Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." (Volume 3, Book 32, Number 227) Narrated 'Urwa: That he was informed by 'Aisha, "Allah's Apostle went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the morning prayer. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, "Amma ba'du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on." So, Allah's Apostle died and the situation remained like that (i.e. people prayed individually). " (Volume 3, Book 32, Number 229) Narrated Abu Salama bin 'Abdur Rahman: that he asked 'Aisha "How was the prayer of Allah's Apostle in Ramadan?" She replied, "He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat ---- let alone their beauty and length----and then he would pray four ----let alone their beauty and length ----and then he would pray three Rakat (Witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the Witr?' He replied, 'O 'Aisha! My eyes sleep but my heart does not sleep." (Volume 3, Book 32, Number 230) The following narratives are from Muwatta Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr that Abd ar-Rahman ibn Abd al-Qari said, "I went out with Umar ibn alKhattab in Ramadan to the mosque and the people there were spread out in groups. Some men were praying by themselves, whilst others were praying in small groups. Umar said, 'By Allah! It would be better in my opinion if these people gathered behind one reciter.' So he gathered them behind Ubayy ibn Kab. Then I went out with him another night and the people were praying behind their Qur'an reciter. Umar said, 'How excellent this new way is, but what you miss while you are asleep is better than what you watch in prayer.' He meant the end of the night, and people used to watch the beginning of the night in prayer." (Book 6, Number 6.2.3) Yahya related to me from Malik from Muhammad ibn Yusuf that as-Sa'ib ibn Yazid said, "Umar ibn al-Khattab ordered Ubayy ibn Kab and Tamim ad-Dari to watch the night in prayer with the people for eleven rakas. The reciterof the Qur'an would recite the Mi'in (a group of medium-sized suras) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn." (Book 6, Number 6.2.4) Yahya related to me from Malik that Yazid ibn Ruman said, "The people used to watch the night in prayer during Ramadan for twenty-three rakas in the time of Umar ibn al-Khattab." (Book 6, Number 6.2.5) Yahya related to me from Malik from Said ibn Abi Said al-Maqburi from Abu Salama ibn Abd ar-Rahman ibn Awf that he asked A'isha, the wife of the Prophet, may Allah bless him and grant him peace, what the prayer of the Messenger of Allah, may Allah bless him and grant him peace, was like during Ramadan. She said, "The Messenger of Allah, may Allah bless him and grant him peace, did not go above eleven rakas in Ramadan or at any other time. He prayed four - do not ask me about their beauty or length. Then he prayed another four - do not ask me about their beauty and length. Then he prayed three." A'isha continued, "I said, 'Messenger of Allah, are you sleeping before you do the witr?' He said, A'isha, my eyes sleep but my heart does not sleep.' " (Book 7, Number 7.2.9) The above narratives give a fairly complete picture of the Prophet's (sws) prayers during Ramadan. [b]Tsyed[/b] You write: [i]It is wrong to say that it is part of Tahajjud prayer.[/i] IMHO, it is not part of the Tahajjud prayer but, it appears, Tahajjud prayer itself. You write: [i]Although the number can be less but it is better to pray 20 as was the practice of that time. [/i] As the above reports mention, the Prophet (sws) did not go above eleven rakas, so it was not the practice of his time. Of course you can pray as many rakas as you want to but ascribing something to the Prophet (sws) without any basis should be refrained from. The possible reason for increasing the number of rakas to twenty-three during Omar's (ra) time was mentioned in the previous post. There is difference of opinion among scholars regarding the recommended number of rakas in Taraweeh prayer. Some scholars feel it should not exceed eleven (including witr), one group puts it at twenty-three and another at thirty-six while yet another, above forty. This difference is due to the difference of interpretation of the information found in various narratives and it's fine since the Prophet (sws) did not fix it. The words of Omar (ra) -- [b][i]but the prayer which they do not perform, but sleep at its time is better than the one they are offering [/i][/b] -- point to the fact that it is an allowance given to those who could not wake up for Tahajjud prayers. Also, it appears that Omar (ra) himself did not participate in this prayer. You write: [i]But he did pray and if he had not prayed than it would not have been the practice of the Haramain in saudi Arabia, as all is practiced here is but Quran and the Sunnah, the authentic one. [/i] This assertion is at best a controvertible claim and hence moot. Not everything practiced in Saudi Arabia is Islam pure and untainted. Emotional attachment to that place is one thing and opinions of scholars there is quite another, i.e., fallible pronouncements of human beings most of whom are associated with a particular school of thought. I could be dead wrong on this issue and will continue to entertain views of other scholars. However, the merit of an opinion should be judged after stripping it off the emotional attachment and awe of the scholars who hold it. I hope you would do the same. May the Almighty help us see the truth as it is. Edited by - Razi Allah on November 14 2003 13:08:04 Edited by - Razi Allah on November 14 2003 13:10:30 Edited by - Razi Allah on November 14 2003 13:13:16[/quote]
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