Taravi prayer- (sunnah prayer)

Replies to This Discussion

Permalink Reply by s a b e r on August 21, 2009 at 7:14pm

I found that SalatutTarabi is not related to Fast, but it is recommended to perform at Night in Ramadan.

How our Propht(pbuh) performed SalatutTarabi ?

Permalink Reply by Taliba on August 22, 2009 at 2:21am

Assalaamu alaikum wa rahmatullahi wa Ramadan Mubarak.

I have found some hadiths in the Web about it. Hope it fits you:

http://www.albalagh.net/kids/understanding_deen/tarawih_prayer.shtml

This one is also very interesting:
http://www.arabnews.com/?page=5&section=0&article=115970&am...

"No, the Taraweeh prayer is not mentioned by name in the Qur’an, but this does not make it any less significant. In fact, none of the five obligatory prayers is mentioned in the Qur’an. This does not make them any less obligatory. What we need to understand is that God may give a commandment in general terms in the Qur’an. The Prophet (peace be upon him) would then tell us how to carry it out. What he teaches us is thus made obligatory, since his role is to deliver God’s message to us. The message is not only the Qur’an. The Prophet’s teachings are part of his message. Speaking to the Prophet, God says in the Qur’an: “We have now bestowed on you the reminder so that you may elucidate to mankind all that has been bestowed on them, and that they may take thought.” (16: 44) ‘The reminder’ in this verse refers to the Sunnah or the Hadith, which is revealed in meaning but expressed in the Prophet’s own words. Its role is to explain, or elucidate, all that has been revealed of God’s message.

[...]
Taraweeh is a special name given to voluntary night worship in Ramadan. Night worship is mentioned in Surah 73, with the order given to the Prophet and the Muslim community to stand up in prayer for most of the night, or one half, or one third of it. The order is relaxed in the last verse of the surah to make it voluntary, rather than obligatory.

It was the Prophet who started the Taraweeh prayer. He offered it the first night with a few of his companions. On the second night, a larger number joined him. On the third night, he wanted to offer it in the mosque, but saw that the mosque was full of people. Therefore, he stayed at home. People told him later that they were waiting for him so that they could join him in this prayer. He said that when he saw them all there, he feared that it might become obligatory and therefore he stayed away. Thus, it remains a voluntary prayer. In other words, if a person does not offer it, he commits nothing wrong. He will not earn its reward, but he is not accountable for any omission. God will not ask him why he did not pray Taraweeh."

Permalink Reply by Ablacem on August 28, 2009 at 7:03am

Part Two

Conclusion

From the facts quoted above it becomes manifestly clear that:


(1) The practice of the entire ummah from the era of Umar till recently was of twenty rakat or more. If at any point in time, any individual was of the opinion of less than twenty rakat, then there is no evidence of this practice occurring in any musjid.


(2) The establishment of twenty rakat by Hadrat Umar's command or by his tacit approval cannot be denied by any scholar of hadith.


(3) The Ahl al-Hadith, by relating eleven rakat Tarawih to the Prophet (Allah bless him & give him peace) have differed with the pious predecessors. Allamah Ibn Taymiyah, Allamah Subki, Shaukani, Ml. Wah�duz Zaman and Nawab Siddiq Hasan Khan (1307 A.H) amongst others have in no way indicated that Hadrat Aiisha's hadith (quoted on page 26) refers to Tarawih. Are the Ahl al-Hadith and Salafis of today more learned than the above-mentioned scholars?


(4) The objections which the Ahl al-Hadith raise on the narrations of twenty rakat are contrary to the principles of hadith. In fact even Naw�b Siddiq Hasan (of the Ahl al-Hadith) admits that a person who performs twenty rakat has complied with the sunnah. When this is the case, then why should there be such an insistence on performing eight rakat which does not have the approval of the learned elders of the ummah.


The Ahl al-Hadith (Literalists) of today have differed with Nabi (Allah bless him & give him peace) in the following practices:




The Ahl al-Hadith (Literalists) begin Tarawih in the first night of the month with congregation whereas Nabi (Allah bless him & give him peace) did not do this throughout his life. This is not a sunnah of Nabi (Allah bless him & give him peace) but a sunnah of the Khulafa (Allah be pleased with him).

Nowadays, the Ahl al-Hadith (Literalists) perform Tarawih during the whole month of Ramadan with congregation whereas Nabi (Allah bless him & give him peace) told the people to perform their prayer at home. Performing Tarawih for the whole month in congregation is a sunnah of the Khulafa and not a sunnah of Nabi (Allah bless him & give him peace).

Nabi (Allah bless him & give him peace) only performed Tarawih in congregation during one year in the last ten days of Ramadan for three nights. Thus performing Tarawih every year in congregation is a sunnah of the Khulafa and not a sunnah of Nabi (Allah bless him & give him peace).

To perform Tarawih immediately after Isha is a sunnah of the Khulafa. The Ahl al-Hadith (Literalists) perform Tarawih immediately after Isha whereas Nabi (Allah bless him & give him peace) did not do so.

The Ahl al-Hadith (Literalists) complete the whole Quranin Tarawih which is not a sunnah of Nabi (Allah bless him & give him peace) but a sunnah of the Khulafa (Allah be pleased with him).

The Ahl al-Hadith (Literalists) sleep away after Tarawih which is not a sunnah of Nabi (Allah bless him & give him peace). Hadrat Aiisha (Allah be pleased with him) states that when Ramadan began, Nabi (Allah bless him & give him peace) never used to sleep the whole night. However, it has been established that the Sah�ba (Allah be pleased with him) slept.

It is reported in SahihBukhari(vol.1 p.269) that Nabi (Allah bless him & give him peace) used to awaken his wives during the last ten nights. The Ahl al-Hadith (Literalists) do not awaken their wives.

Nowadays the Ahl al-Hadith (Literalists) recite the Quranin Tarawih by holding the Quran, turning the pages, leaving it on the floor during ruku and lifting it up again at the beginning of the next rak�t. This practice is in no way a sunnah of Nabi (Allah bless him & give him peace).
May All�h T�la grant us all the correct understanding of D�n and protect us from the deviations of the misguided.

Published by: Madrasah Arabia Islamia, P.O.Box9786, Azaadville, 1750, South Africa

Permalink Reply by Ablacem on August 28, 2009 at 7:08am

Assalamualaikum

Part One

Is Tarawih Prayer 20 Raka'�t?
Compiled by Moulana Ebrahim Kadwa

Attested by Allamah Khalid Mahmood Saheb,

Director Islamic Academy, Manchester, UK.

--------------------------------------------------------------------------------



Introduction

It is an accepted fact among the true scholars of Islam that for centuries, Tarawih prayer was and is an additional prayer (prayer) in the month of Ramadan. Only the Shias reject Tarawih. The Ahl al-Hadith sect (or Salafis) also reject the fact that there is an additional prayer in Ramadan. Their belief is that tahajjud prayer which is performed during the latter portion of the night was brought forward in Ramadan. Thus there is no addition in Ramadan.

(The Ahl al-Hadith (Literalists) are a sect that do not ascribe to any mazhab nor do they follow any particular Imam. They claim to derive their rules directly from the hadith. Another name used for this sect is Ghair Muqallideen. The Salafis also hold similar beliefs. The term Ahl al-Hadith (Literalists) used in this book refers in general to all those who hold such beliefs)

The Ahl al-Hadith (Literalists) hold the same belief as the Shia regarding Tarawih. (It is interesting to note that Mia Nazir Husain Delhwi, the first notable scholar of the Ahl al-Hadith (Literalists) sect remarked to Moulana Thanaullah Amritsari that the Ahl al-Hadith (Literalists) are small Shias due to the disrespect created by not adopting the taqlid of the Imaams. See Tarikh Ahl al-Hadith (Literalists) by Moulana Muhammad Ibrahim) According to them, the Prophet (Allah bless him & give him peace) began performing his tahajjud earlier in Ramadan. This was then termed Tarawih. According to this belief, there was no increase in the prayer of the Prophet (Allah bless him & give him peace) during Ramadan.

Prayer is the highest form of physical worship in Islam. When the month of Ramadan arrives, the common masses begin increasing their prayer by performing extra naw�fil (optional prayers). Can it then be possible for the Messenger of Allah (Allah bless him & give him peace) that he encouraged excess worship in this month while he himself did not increase his nightly worship? If he merely transferred his tahajjud prayer to an earlier time, then it implies that there was no increase in his prayer. So why did he ask his followers to perform an additional prayer in Ramadan?

There is a narration that indicates an increase in his prayer during the holy month. Hadrat Abu Hurairah (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said:

"Whoever stood in Ramadan (in worship) with Iman and to seek reward, all his past sins are forgiven."(Sahih Muslim vol.1 pg.259)

This hadith indicates that the Prophet (Allah bless him & give him peace) encouraged the people to stand and worship All�h during the month of Ramadan i.e. by performing prayer, but did he himself add anything to his prayer?

Is it suitable for the lofty status of this messenger that he encourages people to perform prayer in such a holy month while he himself does not do so? Any person that studies the life history of the Prophet (Allah bless him & give him peace), knows that there was no contradiction between his speech and his action. He practically demonstrated all that he spoke of. Even people that are generally far from Deen, perform some extra worship during Ramadan. Thus it is impossible for him to have omitted extra prayer in Ramadan. He most certainly performed an additional prayer but was not strict in enforcing it.

Accordingly, the beliefs of the Ahl al-Hadith (Literalists) and Shias are similar on this issue; the only difference being that the Shia have not claimed the eight rakat of tahajjud being brought forward while the Ahl al-Hadith (Literalists) have done so. The Shias openly and directly claim that there is no extra prayer in Ramadan and the Messenger of Allah (Allah bless him & give him peace) did not add any prayer in the blessed nights of Ramadan.

With regards to the number of rakat of Tarawih, for the past twelve centuries, the entire ummah without any exception has been performing twenty rakat of Tarawih. This has been the practice of Muslims from the time of the Messenger of Allah (Allah bless him & give him peace), the Sah�bah (Allah be pleased with them), the Tabi�een and the Ulama (Allah have mercy on him) until two centuries ago, when a newly-born sect called the Ahl al-Hadith introduced the theory that Tarawih is only eight rakat. Till today, Tarawih in both the Haramain (Makkah and Madinah) is twenty rakat and thousands of Muslims observe it there in the month of Ramadan.

If we assume that eight rakat of Tarawih is correct, then it means that the entire Ummah was deviated for all these centuries by performing twenty rakat without any Shar�� proof. Nonetheless, it can be conclusively proven that no musjid from the time of the Prophet (Allah bless him & give him peace) till two centuries ago had the practice of eight rakat. Had eight rakat been the mazhab of anyone, a scholar like Imim Tirmizi would have mentioned it in his J�mi, but none of the Sihah Sittah (six canonical works of hadith) mention anyone's practice to be of eight rakat in any musjid.

In this brief treatise, an effort has been made to prove that Tarawih prayer is an additional prayer in Ramadan and that it is indeed twenty rakat. It is hoped that this treatise will remove all doubts and clarify the masalah for both students and the masses alike. May Allah accept this humble effort and guide the ignorant. amin.

Permalink Reply by Ablacem on August 31, 2009 at 1:45pm

http://www.topnews.in/files/paryer1.jpg"/>

Assalamualaikum

Taraweeh Prayer

‘Taraweeh prayers are daily night prayers observed after Isha prayer in Ramadan and can be carried out in congregation or individually. Although not compulsory but widely practiced, Taraweeh prayers are recognized as a special part of the holy month of Ramadan for Muslims.

The reason why Muslims prayer the Taraweeh prayer can be best explained in the following hadith.

“The Messenger of Allah, sala Allahu alahi wa sallam, said: "Whoever observes night prayer in Ramadan as an expression of his faith and to seek reward from Allah, his previous sins will be blotted out." (Muslim)

The practice of performing Taraweeh prayers in the mosque was established by our beloved Prophet Mohammed, sala Allahu alahi wa sallam. However, he did not continually observe the Taraweeh prayers in the mosque for fear that it would be made compulsory on all Muslims to do so throughout the Holy month of Ramadan.

Taraweeh prayers consist of various numbers of raka'ats, generally ranging from 8 to 20 (not including the witr prayer). Muslims are encouraged to perform the Taraweeh prayers in Ramadan to increase their level of spirituality amongst many other benefits.

Taraweeh is an opportunity to acquire the pleasure of Allah swt. Depending on a Muslims physical strength, time constraints and willingness, Taraweeh prayer can be varied in units and extended for greater rewards in the manner of more rakaa’s prayed or longer surat being read. In fact it is sunnah to complete reading the entire Quran in Taraweh prayer in Ramadan.
"The Messenger of Allah, sala Allahu alahi wa sallam, observed Taraweeh prayer in the mosque one night and people prayed with him. He repeated so the following night and the number of participants grew. The companions congregated the third and fourth night, but the Messenger did not show up. In the morning he told them, "I saw what you did last night, but nothing prevented me from joining you except my fear that it might be made mandatory on you in Ramadan."
It was only Omar bin kutab ra, that had made the companions join together and pray Taraweeh in congregation.

Apart from the obvious benefits as mentioned in the hadith above, Taraweh prayer other positives include building a sense of community by bringing together Muslims during Ramadan every evening, physical benefits through mediation and movement of the body, and building and strengthening a spiritually conducive environment for Muslims. It is in fact quite common that the leader of the congregation, the Imam, recites the entire Qur'an throughout the month. This gives the listeners a chance to hear the Holy Qur'an in its entirety and gives them a chance to reflect over its meanings. It is common to see grown men cry and shed tears as they reflect on the words of their creator, and they reflect on their lives.

Praying Taraweeh, with sincerity and correctly not only wipes away previous sins and increases the level of closeness to Allah swt, building greater conviction, and certainty, which strengthens a Muslim in their speech and actions in and outside of Ramadan.

For most Muslims as they approach the end of the month of Ramadan, the aura in the air at Taraweeh prayers is one of sadness and sorrow that this special prayer is gone for another year.

The Muslim who has the capacity, but fails to grasp the opportunity of performing the Taraweeh prayers with sincerity and correctly, knowing well the benefits of it, truly suffers from a poverty of incorrect priorities.

http://www.ramadan.com.au/prayer?start=9

Permalink Reply by nur-inn on September 6, 2009 at 10:16pm

The Sunnah Number of Rakâts of Tarâwih
Moulana Muhammad Karolia

TARÂWIH SALAH - EIGHT RAKÂTS OR TWENTY?
There is a growing misconception among present-day Muslims (especially the younger generation) that the Tarâwih Salâh which is performed during the month of Ramadhân constitutes eight rakâts only. This is however incorrect because:
1. It is in conflict with the Sunnah
2. It is in conflict with the Ijmâh [consensus] of the Sahâbah (R.A.)
3. It is in conflict with the Ijmâh (consensus) of the four madhâhib.

THE SUNNAH IN THIS REGARD
Although many, Ulema (eg. Hafiz Ibn Taymiyyah, Allâmah Subki and Qâdi Shawkâni) are of the opinion that Rasulullah Sallallahu alaihi wasallam never fixed the exact number of rakâts for the Tarawih salâh, we are convinced that the Sunnah is twenty rakâts because the twenty rakât Tarâwih was introduced by Hadrat Umar R.A. and Rasulullah Sallallahu Alayhi Wasallarn had commanded us to follow the Khulafa-e-Râshdîn (especially Hadrat Abu Bakr and Hadrat Umar R.A.). Rasulullah Sallallahu Alaihi Wasallam said: "Hold firmly on to my Sunnah and the Sunnah of the Khulafa-e-Râshidîn." "Follow the two after me (i.e. Hadrat Abû Bakr and Hadrat Umar.
Allâmah Badrud-Dîn Aini, writes that we understand from the above Hadîth that those who follow Hadrat Abû Bakr and Hadrat Umar R.A. will be rewarded and those who do not follow them will be punished.

THE IJMA [CONSENSUS] OF THE SAHABAH R.A.
The twenty rakât Tarâwih that was introduced by Hadrat Umar R.A. was unanimously accepted by all the Sahâbah R.A. without any objection. In other words, they had ijma [consensus] in this regard. Many âyât of the Qur'ân and ahâdith of Rasulullah Sallallahu Alaihi Wasallam denote the Shari authority (hujjiyyah) of Ijmâ'. Among those are:
"And whoever opposes the Rasul after the guidance (of Allah) has been manifested unto him, and follows other than the believers way. We appoint for him that unto which he himself has turned, and we expose him unto Jahannam - a hopeless journey's end." "My Ummah will never unite upon bâtil (falsehood., deception).
In addition to the above, it should also be borne in mind that consensus of the Sahabah R.A. represents the highest and most authoritative form of ijmâ’.

A CLOSER LOOK AT THE FOUR MADHAHIB
While Imam Hanifah, Imam Shâfi'i and Imam Ahmed bin Hanbal R.A. agree that the Tarâwih Salâh comprises of twenty rakâts, there are two narrations from Imam Mâlik According to one narration he too agrees that the Tarâwih Salâh comprises of twenty rakâts. Ibn Qâsim has however narrated from Imam Mâlik, that he preferred thirty-six rakâts and three rakâts witr thereafter. (Most Mâliki textbooks however mention the twenty rakât narration only).
This however does not mean that Imam Mâlik rejected the ijmâ’ of the Sahâbah R.A. The standard practice n Madinah at that time was thirty-six rakâts and the reason for performing thirty-six rakâts was that the people of Makkah would perform tawâf after every four rakâts of Tarâwih. Because tawâf can only be performed in Makkah, the people of Madinah would perform an additional four rakâts nafl salâh after every four rakâts of Tarâwih.
Considering the above and the fact that these additional sixteen rakâts (4x4) were regarded as nafl (and not Sunnah mu'akkadah as in Tarâwih) and were performed individually. we may conclude that Imarn Mâlik and the other Fuqahâ of Madinah also agreed that the actual Tarâwih comprises of twenty rakâts only.

NOTE 1
According to Sheikh Atiyyah Muhammad Sâlim, from the fourth Hijri century, only twenty rakâts Tarâwih were performed in Madinah. Thereafter in the 8th century when Imam Zain-ud-Dîn AI-Irâqi was appointed the Imam of Masjid-un-Nabawi the people would return to the Masjid later during the night to perform the additional sixteen rakâts. The famous historian As-Sa'ûd writes that this practice continued until the late ninth and early tenth Hijri century.

NOTE 2
It is not permissible to oppose the consensus of the four madhâhib. This is understood from the fact that Rasulullah Sallallahu Alaihi Wasallam had commended us to follow the Sawâd-al-A'zam (vast majority). Since all the other true madhâhib do not any longer exist, these four madhâhib represent the Sawâd-al-A'zam.

NOTE 3
Many Ulema (eg. Abu Ja'far Tahâwl, Abu Eesa Tirmidhi, Ibn Rushd Qurtabi, Ibn Qudâmah Maqdisi, etc.) have discussed the divergent opinions of the Fuqahâ [jurists] in various topics. None of them have ever mentioned a single Faqîh [jurist] who held the opinion that the Tarâwih salâh had eight rakâts only.

THE NARRATION OF HADHRAT Â’ISHA R.A.
Imam Bukhari R.A., has recorded a narration from Hadrat Â’isha R.A.. in which she says:
"Rasulullah Sallallahu Alaihi Wasallam would never read more than eleven rakâts - neither in Ramadhân nor in any other month. He would perform four rakâts and do not ask of their beauty and length. He would thereafter perform another four rakâts and do not ask of their beauty and length. He would thereafter perform three rakâts." Hadrat Â’isha R.A. says that she (once) asked Rasulullah sallallahu alaihi wasallam whether he slept before performing the witr salâh. Rasulullah Sallallahu alaihi wasallam replied: "O Â’isha! My eyes sleep but not my heart."
This Hadîth is often cited in substantiation of the claim that Rasulullah Sallallahu Alaihi Wasallam performed only eight rakâts in the Tarâwih Salâh. It is however incorrect to make such a deduction from this Hadîth because this Hadîth is discussing the Tahajjud Salâh and 'h Salâh and not the Tarâwih The words "nor in any other month" are a clear indication that this Hadîth is not regarding the Tarâwîh Salâh. (Tarâwih is not Performed in any other month besides Ramadhân.)
There is a Hadith in which Hadrat Â’isha R.A. narrates that during the last ten days of Ramadhân. Rasulullah Sallallahu alaihi wasallam would stay awake throughout the night and he would exert himself in ibâdah. It is possible that upon hearing this narration from Hadrat Â’isha R.A. some people would think that compared to the rest of the Year, Rasulullah Sallallahu alaihi wasallam read more rakâts of Tahajjud Salâh in Ramadhân. In order to dispel such doubts, Hadrat Â’isha R.A. explained that Rasulullah Sallallahu alaihi wasallam’s Tahajjud Salâh always comprised of eleven lengthy Rakâts irrespective of whether it was Ramadhân or any other month.
Imam Bukhâri R.A., has quoted the above mentioned Hadith of H@rat A'isha R.A. in the following chapters of his Al-Jâmi As-Sahîh:
1. The chapter regarding Nabî’s (Sallallahu alaihi wasallam) salâh during the nights of Ramadhân and other months.
2. The chapter regarding the virtue of salâh during Ramadhân.
3. The chapter that Nabi’s Sallallahu alaihi wasallam eyes would sleep but not his heart.
4. The chapter on Witr salâh.

Imam Bukhari’s R.A. not including this Hadith in the chapter on Tarâwih indicates that he too understood that this Hadith discussed the Tahajjud salâh and not the Tarâwih Salâh. In fact, none of the Muhaddithîn [scholars of Hadîth] have included this Hadith in the chapter on Tarâwih. Imam Muhammad Al-Marwazi R.A. has in his book "Qiyâm-ul-Layl" dedicated a separate chapter to discuss the number of rakâts of the Tarâwlh salâh. Despite quoting a number of Ahâdith in this chapter, he has not in the slightest manner indicated to this Hadîth of Hadrat Â’isha R.A.

IS TAHAJJUD AND TARAWIH THE SAME?
Proponents of the eight rakât Tarâwih reject the above explanation saying that Tahajjud and Tarâwih is the same salâh. This claim Is also incorrect because there is a vast difference between the two. Among the various differences between the Tahajjud and Tarâwih salâh is:
1. Tahajjud was introduced in Makkah and Tarzâwih in Madinah,
2. Tarâwih is performed immediately after the Esha salâh whilst Tahajjud is performed much later at night (in the last third of the night).
NOTE: Neither Imam Bukhâri and Imam Marwazi nor any other Muhaddith regarded Tahajjud and Tarâwih as the same!

WEAK SUBSTANTIATION
There is a Hadith that is attributed to Hadrat Jâbir R.A. in which he narrates that once during the month of Ramadan Rasulullah Sallallahu alaihi wasallam led them in eight rakâts (of Tarâwih) and thereafter the Witr salâh. The following night they gathered in the Masjid hoping that Rasulullah Sallallahu alaihi wasallam would once again lead them in salâh as he had done the previous night. They however continued waiting for Rasulullah Sallallahu alaihi wasallam till the morning. In the morning Rasulullah Sallallahu wlaihi wasallam explained to them the reason for not joining them. He said that he had feared that Witr would be made compulsory, upon them.
This Hadîth is however extremely, weak and can never form the basis for any Shar'i ruling. The person claiming that he is narrating this Hadîth from Hadrat Jâbir R.A.. is Eesa bin Jâriyah. He is an extremely unreliable narrator. Imam Nasa'i and Imam Abû Dawûd R.A. have both called him "Munkar-ul-Hadîth" - one whose narrations are Munkar. A munkar narration is the narration of an untrustworthy narrator that contradicts the narration of a group of trustworthy narrators. Imam Nasa'i R.A. has also called him "Matrûk". Matrûk literally means left alone but in this context it means that Eesa bin Jâriyah is an unreliable narrator. The Muhaddithîn normally use the word Matrûk (and many other words) to show the unreliability of a narrator.
Muhammad bin Humaid Ar-Râzi, another narrator in this Hadith's chain of transmisson [sanad] is also very weak. Some Muhaddithîn (eg. Imam Abu Zur'ah) have declared him a liar.

THE NARRATION OF HADHRAT SÂ’IB IBN YAZID R.A.
Imam Mâlik R.A. has recorded a narration from Hadrat Sâ’ib bin Yazid R.A. that Hadrat Umar R.A. had commanded Hadrat Ubay bin Ka'b and Hadrat Tamim Dâri R.A. to lead the people in eleven rakâts of salâh (eight rakâts Tarâwih and three rakâts Witr).
It is often claimed on the basis of this narration that Hadrat Umar R.A. had commanded the performance of only eight rakâts Tarâwih and not twenty.
However, a thorough study of the chains of transmission (asânid) of this narration reveals that three people have narrated from Hadrat SS'lb bin Yazld R.A. They are:
i) Hârith bin Abdir Rahmân
ii) Yazld bin Khusayfah
iii) Muhammed bin Yusuf
Hârith bin Abdir Rahmân and Yazid bin Khusayfah have narrated twenty rakâts from Hadrat Sâ’ib R.A. Yazid bin Khusayfah also has three students namely Ibn Abi Dhib, Muhammed bin Ja’far and Imam Mâlik. All three have narrated twenty rakâts from Yazid.
Muhanimed bin Yusuf also has three students. They are:
i. Imam Mâlik
ii. Ibn Ishâq
iii. Da'ud bin Qays

While Imam Mâlik narrates eleven rakâts from Muhammed bin Yusuf, Ibn Ishâq narrates thirteen rakâts and Da'ud bin Qays narrates twenty one rakâts.
When a Hadith is transmitted in different manners so that the contents of each transmission differ and it is not possible to give preference to any particular transmission, the Muhaddithîn call it Mudtarib. The Mudtarib Hadith is regarded as unsound and insufficient evidence for the deduction of any Shar'î ruling. Muhammed bin Yusuf’s narration is an ideal example of a Mudtarib Hadith.
On the contrary, the narrations of Harith bin Abdir Rahmân and Yazîd bin Khusayfah are authentic and supported by many other narrations in the books of Hadîth.

HÂFIZ IBN TAYMIYYA'S R.A. OPINION
Some of Ibn Taymiyya's writings imply that he was of the opinion that eight rakâts, twenty rakâts, thirty rakâts, thirty-six and forty rakâts are all sunnah. It is clear from the preceding discussion that we do not agree with him. Nevertheless, he also explains that the more virtuous (and preferred) practice differs according to the condition of the Muslims. If the Muslims are able to perform eight very lengthy rakâts as was the practice of Rasulullah Sallallahu alaihi wasallam, the performance of eight rakâts would be better. However, if they are unable to perform such lengthy rakâts it would be better for them to perform twenty rakâts.
NOTE: The length of Rasulullah’s Sallallahu alaihi wasallam salâh (that he performed at night) may be estimated from the following:
• He would perform salâh until his feet would swell.
• He would continue performing salâh until half the night had passed.
• He sometimes continued performing salâh until the Sehri time had almost expired.
• Hadrat Abu Dharr R.A. narrates that one night he performed salâh with Rasulullah Sallallahu alaihi wasallam. He says: "I stood in salâh with him (i.e. Rasulullah Sallallahu alaihi wasallam) until I began resting my head on the wall due to the length of his salâh.
Considering the worldly commitments of modern day, Muslims and their physical weakness, it is obvious that none of them can manage such lengthy rakâts. Therefore, even according to Ibn Taymiyya's opinion, twenty rakâts is best for them.

CONCLUSION
In view of the preceding discussion we conclude that:
The Sunnah Tariiwih consists of twenty rakâts and not eight.
The performance of only eight rakâts in Tarâwih cannot be established from any sound Shar’î evidence/proof.
REFERENCES
Fatâwa ibn Taymiyya V.2 Pg. 46 Masâbih P.44 Nayl-ul Awtâr V.1 Pg. 46
Abu Da'ud, Tirmidhi, Ibn Maj'ah, Ahmed - Mishkat.
Binâyah Sharh Hidâyah.
Dars Tirmidhi - quoting Allamah Habib-ur-Rahmân A'zmi, Suyuti, Nawawi and Nawab Sideeq Hasen Khan.
Surah Nisâ Âyah 115.
Sunan Ibn Majah 283 / Tirmidhi V.2 Pg.49.
Al-Manâr Ma'Nur-ul-Anwâr Pg. 226.
Âp Ke Masâil Aur Un Ka Hal Pg. 54.
Ibid.
Rakât-e-Tarâwih Pg. 60-61 (Moulana Habib-ur-Rahmân A'zmi) Dars Tirmidhi V.2 Pg.653.
At-Tarâwih. Sheikh Atiyya Muhammed Sâlim Pg. 60, 67, 69.
Ibn Mâjah - Mishkât Pg. 30 Al-Aqd-Al-Jayyid Pg. 37.
Bukhâri V.1 Pg. 135, 152, 269, 503.
Ahsan-ul Fatâwa V.530. Fatâwa - Raheemiyya V. 1 Pg. 331 Dars Tirmidhi Pg. 663 V.2.
Ahsan-ul- Fatâwa V. 3 Pg. 530.
Ibid.
Ibid.
Ahsan-ul Fatâwa V.532.
Qiyâm-ul Layl Pg. 90.
Fatâwa Rahimiyya V.1 Pg. 335: Although Abu Zur'ah and Ibn Hibbân have commented positively regarding Eesa bin Jâriyah, the Muhaddithîn still declare him unreliable because their principle is that when a narrator is declared reliable by some scholars and unreliable by others, the opinion of those who regard him unreliable will be given preference.
Fatâwa Rahimiyya V.1 Pg. 335
Mu'atta Imam Mâlik Pg. 98.
Âp Ke’ Masâ’il Aur Un Ka Hal V.3 Pg. 39-41.
Dars - Tirmidhi V.2 Pg. 654 Footnotes (continued from Pg. 653).
Ibid.
Bukhâri Ma'al Fath V.3 Pg. 12/V. 8 Pg. 449.
Tirmidhi (Chapter on the Qiyâm of Ramadhân) V. 1 Pg. 99 Fâruqi Kutub Khana - Pakistan.
Ahmed - Maj'ma'uz Zawâ'id V. 3 Pg. 172.
Dars Tirmidhi V.2 Pg. 655.