Sittings in Ramadhan with Shaikh ibn Utheimeen (Day 17)

مجالس شهر رمضان
Day Seventeen:
From the People of Zakah
Muhammad Bin Saleh Al-Uthaymeen

Allah (swt) says, “The offerings given for the sake of God are [meant] only for the poor and the needy, and those who are in charge thereof, and those whose hearts are to be won over, and for the freeing of human beings from bondage, and [for] those who are over burdened with debts, and [for every struggle] in God’s cause, and [for] the wayfarer: [this is] an ordinance from God – and God is all-knowing, wise.”

From this noble verse, Allah shows us the rightful receivers of the zakah, and this from Allah’s justice and mercy. Allah (swt) divides them into 8 categories and shows us the obligation of the zakah. It is not permissible to give zakah to other then these, because Allah (swt) knows what is better for His creation than we do. “But for people who have inner certainty, who could be a better law-giver than God?”

Categories 1-2: The poor and the needy.

And they are the ones who cannot find a way to support themselves, and families. They do not have a steady income, a successful business, and it is on us to help them.

The scholars say, “So they should be given enough money to sustain them and their families for one year until the next year is reached.”

Also the person who doesn’t make enough money to support himself and family is given the extra amount needed to be able to support them.

As for the person who is able to support themselves, then they are not to be given money. Even if they ask for it, they should be advised not to ask for that which is not permissible to be given to them.

Tarawee Is Eight Rakaa’ah According To The Hanafee Scholars – MUST READ!

Author: Shaykh Abdul-Jaleel Samroodee
Source: Extracts from his Risaalah on Taraweeh
Translator: Abu Khuzaimah and Abu Hibbaan Published: 24th September 2002 http://www.theclearpath.com

Evidence No. 1:

‘Allaamah Ainnee Hanafee – Rahimahullaah – writes the following in his book ‘Umdatul-Qaree’:

“If you were to state that it is not clear in the narrations (by Imaam Bukhaaree), regarding the number of Rakaa’ah the Prophet (sal-Allaahu ‘alayhe wa sallam) prayed in these nights (the three (3) nights of Ramadhaan).

In response I say there is a narration from Ibn Khuzaimah and Ibn Hibbaan from the Hadeeth of Jaabir (radi-Allaahu ‘anhu) who said that:

“The Prophet (sal-Allaahu ‘alayhe wa sallam) prayed eight Rakaa’ah with us in the month of Ramadhaan and finished with the Witr.“

[Umdatul-Qaree Sharah Saheeh Bukhaaree, vol. 3, page 597, Egyptian print]

Evidence No. 2:

‘Allaamah Zailaee Hanafee – Rahimahullaah – has also asserted in ‘Nasbur-Rayaah Fee Takhreejer Ahadeetheer Hidaayah’:

“Also Ibn Hibbaan in his Saheeh has narrated from Jaabir Ibn Abdullaah (radi-Allaahu ‘anhu) that the Prophet (sal-Allaahu ‘alayhe wa sallam) prayed Eight Rakaa’ah with his Companions (radi-Allaahu ‘anhum ajma’een) in the month of Ramadhaan and finished with Witr.”

[Nasbur-Rayaah, vol. 2, page 152]

Evidence No. 3:

Imaam Muhammad – Rahimahullaah – one of the renowned students of Imaam Abu Haneefah – Rahimahullaah – has mentioned in his book ‘Muwatta’ the famous narration of Aa’ishah (radi-Allaahu ‘anhaa):

“Whether it was Ramadhaan or any other month Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) did not pray more than eleven Rakaa’ah.“

[Muwatta, Imaam Muhammad, page 138]

Evidence No. 4:

Imaam Ibn Humaam – Rahimahullaah – writes in ‘Fathul-Qadeer’:

“In conclusion the Qiyaam of Ramadhaan (Taraweeh) consists of eight Rakaa’ah with Jamaa’ah (congregation) as it was done by our beloved Prophet (sal-Allaahu ‘alayhe wa sallam).”

[Fathul-Qadeer, Sharah Hidayaah, vol. 1, page 334]

Written in the footnote of ‘Hidaayah’ (a reliable book of the Hanafee Fiqh, vol. 1, page 96), is the following:

“The ‘Sunnah’ is that which the Prophet (sal-Allaahu ‘alayhe wa sallam) did regularly.”

Evidence No. 5:

‘Allaamah Mullaa Alee Qaaree Hanafee – Rahimahullaah – says:

“Verily the Taraweeh prayer consists of eleven Rakaa’ah as it was the practice of our beloved Prophet Muhammad (Sal-Allaahu ‘Alayhi wa sallam).”

[Mirqaat Haashiyah Mishkaat, vol. 2, page 115]

Tarawee, 8 Or 20?

Hanafi Muhaddith Abdul Haq Dehlvi said in his book Fatharasool mannan p.227:

The tradition of 20 rakaah which is common these days has no proof of authenticity from the prophet (pbuh) The narration of Ibn Abbas in Ibne Abi Shaiba about 20 rakaah is dhaeef (Weak).

It contradicts the Saheeh hadeeth of Ayesha (ra).

Below is a list of Hanafi scholars and their books which agrees that the hadeeth of 20 rakaats of tarawih is dhaeef (Weak) as compared to 8 rakaah.

1) Mujtahid Allama kamal Ibnul Hamam (hanafi) in fath hul Qadeer pg 205.

2) Mulla ali qari in mirqat Shahre mishqat.

3) Allama Ibn zeli Hanafi Nasbur-riaya fi Takhreejul Ahadeeth Al-Hidaya vol 1 pg 293

4) Durre mukhtar pg 216

5) Sharh Kanzby Allama masood misri pg 665

6) Allama Abu Tayyab Muhammad Bin Abdul Kadir Sindhi Madni ,Hanafi.Nashqbandi in Shayh Tirmidi pg 423

7) Allama Anwar Sha kashmiri in Afurasazi Vol 1 pg 329

8) Aiynul Hidaya part 1 -pg 563

9) Nurul Hidaya pg 133

10) GayatulAvtar vol 1pg 326

11) Moulana Yusuf Kandhalvi “Ameer Tablig Jamaat” in his book ” Hayat -us-Sahaba” Vol 3 pg 165-167 in the chapter of “Tarawih” agrees that Tarawih consists of 8 rakaah only. Nowhere in the entire chapter he mentions anything about 20 rakaahs.

Is Ramadhaan Taraweeh 8 or 20 Rak’at? By Dr Zakir Naik

The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah (peace and blessings of Allaah be upon him), because he never did more than that in his life. ‘Aa’ishah (may Allaah be pleased with her) was asked about how he prayed in Ramadaan.

She said, ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.‘

[Reported by al-Bukhaari, Muslim and others]

Refuting The Concept Of 20 raka’ahs

The people differ about how many raka’ahs are to be prayed, and the saying which agrees with the guidance of Muhammad is that it comprised of eight raka’ahs not inluding witr – as sown in the hadith of Aishah r.a, “Allaah’s Messenger did not increase upon eleven raka’ahs in ramadhan or outside it.” [Bukhari 3/16, Maalik 1/114, & ‘Abdur Razaaq 7723]

The statement by Aishah is confirmed by Jaabir Ibn ‘Abdullaah r.a, who mentioned: “When the Prophet led the people in salah during the night in ramadhan, he (s.a.w) prayed eight raka’ah and the witr.” [Ibn Hibbaan in his saheeh 920, At-Tabaraanee in As-Sagheer p.108 – Its isnaad is Hasan]

When ‘Umar Ibn Al-Khataab r.a revived this sunnah he ordered it as eleven raka’ahs, in agreement with the auhentic sunnah. This is reported by Maalik (1/115) with a saheeh isnaad [chain of narration], by way of Muhammad Ibn Yoosuf; from As-Saa’ib Ibn Yazeed who said: ‘Umar Ibn Al-Khataab r.a ordered Ubayy Ibn Ka’b and Tameem Ad-Daree to lead the people in eleven raka’ahs of prayer, and the recitor would recite soorahs containing hundreds of aayaat to the extent that we would have to suport ourselves due to the length of the standing and we would not depart untill the first signs of dawn.

This narration is contradicted by that of Yazeed Ibn Khusaifah who said: “…with 20 raka’ah…” but this is shaadh [Shaadh: Contradicting that which is better].

It cannot be said that this is an addition made by a reliable narrator and therefore acceptable, since a reliable narrators addition cannot contain a contradiction. Rather it contains only extra knowledge not found in the narration of the first reliable narrator as occurs in Fathul-Mugheeth (1/199), Mahaasinul-Istilaah (p.185) and Al-Kifaayah (Pp. 424-425). Even if the narration of Yazeed Ibn Khusaifah were authentic, it contains the report of an action, whereas the narration of Muhammad Ibn Yoosuf contains a saying (i.e. ‘Umar’s order to pray eleven raka’ahs). As is well known from the principles of fiqh, that the sayings are given precedence over actions.

‘Abdur-Razaaq reports in his Musannaf (No. 7730) from Dawud Ibn Qays and others: from Muhammad Ibn Yoosuf: from As-Saa’ib Ibn Yazeed: “That ‘Umar gathered the people in ramadhan behind Ubayy Ibn Ka’b, and Tameem Ad-Daaree, in twenty-one raka’ahs reciting soorahs composed of hundreds of aayaat,and they would depart at the first sight of dawn.”

This report contradicts what Maalik narrates from Muhammad Ibn Yoosuf; from As-Saa’ib Ibn Yazeed, and the isnaad [chain of narration] appers to be authentic since al its narrators are reliable. Some peope attempt to use this narration to claim that the hadith of Muhammad Ibn Yoosuf is self-contratdictory (mudtarab) – in order to abandon it and prefer the saying that it should be twenty raka’ahs as occurs in the hadith of Yazeed Ibn Khusaifah.

This claim is rebutted by the fact that a self-contradictory (mudtarab) hadith is one which is reported more than once from a single narrator, or from two or more narrators, which disagree and are all of similar strength – such that one cannot be prefered to the others [Tadreebur-Rawee (1/262)].

This condition is not present in the hadith of Muhammad Ibn Yoosuf, since the narration of Maalik can certainly be referred over that of ‘Abdur-Razaaq on the basis of strength of memory, and we say this taking it to be that the isnaad [chain of narration] is free from hidden defects [illa’]. However, this is not the case (for ‘Abdur-Razaaq‘s narration) since:

(A) There are a number of people who narate the Musannaf from ‘Abdur-Razaaq, one of them is Ishaaq Ibn Ibraheem Ibn Abbaad Ad-Dabaree.

(B) This hadith is one of those narrated by Ad-Dabaree from ‘Abdur-Razaaq, since it is he who narrated the book of fasting [Al-Musannaf (4/153)].

(C) Ad-Dabaree heard ‘Abdur-Razaaq‘s work from him at the age of seven [Meezaanul-I’tidaal (1/181)].

(D) Ad-Dabaree was not a companion of hadith and it was not his field.

(E) Therefore he makes many mistakes in what he narates from ‘Abdur-Razaaq and he reports reprehensible narrations from him which contradict what is authentic. Some scholars have written a whole book containing the mstakes and errors in transmition of Ad-Dabaree with regards to the Musannaf [Meezaanul-I’tidaal (1/181)].

So from what has proceede it can be seen that this is munkar [Munkar: Rejected; that narration which is not only daeef (weak) but contradicts other authentic narrations.] since Ad-Dabaree contradicts those more reliable than himself. This is one of his errors in transmittion – which he has changed from eleven raka’ahs to twenty-one raka’ahs – and you are now aware that his errors are many [See Tahdheeb (6/310) & Meezaanul-I’tidaal (1/181)].

So this narration is munkar [rejected] and a mistake in transmittion so it cannot be used as proof. Instead the autentic Sunnah reported in Al-Muwatta (1/115) with an authentic isnaad [chain of narration] from Muhammad Ibn Yoosuf; from As-Saa’ib Ibn Yazeed is established, so be aware.

[For a further discussion and a reply to doubts please refer to:
(A) Al-Kashfus-Sareeh ‘An Aghlaatis-Saaboonee Fee Salaatit-Taraweeh, of ‘Alee Hasan ‘Abdul Hameed.
(B) Al-Masaabeeh Fee Salaatit-Taraweeh, of As-Suyootee, with my footnotes.]

[Taken from “Sifah Sawm An-Nabee” by Sh. Saleem Al-Hilaali & Sh. ‘Alee ‘Abdul Hameed Pp. 94-97]