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1 taraweeh.. on Thu Mar 11, 2010 12:15 am

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This is a refutation of some points raised in an article posted in AA.org site titled: “Tarawih; a parody of prayers”.


AA.org states:
What Rasool (saww) offered for 3 nights, was only and only TAHAJJUD Prayer (which starts after Midnight).

For proof, see the following hadith, where it is particularly mentioned that Rasool (saww) came for prayer only after the “Middle of Night”.

Narrated 'Urwa:
That he was informed by 'Aisha, "Allah's Apostle went out in the MIDDLE OF NIGHT(i.e. For Tahajjud) 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.
Sahih Bukhari, Volume 3, Book 32, Number 229

Therefore, people must stop lying upon Rasool that he prayed such 8 or 20 Rakah Salah after Isha Prayer and thus it is his Sunnah.
1st challenge

Those who claim such absurdities may prove to us that the present day Tarawih (i.e. Praying 8 or 20 Rakah Salat after Isha Prayer) was ever practiced by Rasool Allah (saww).

Note: Some blind ignorant people (including Mufties of Saudia) have nowadays started claiming that “Qiyamul Lail قیام الیل “(i.e. Tahajjud) and Tarawih after Isha Prayer are the same thing. We will deal with this later on. Insha-Allah.

It is very amusing to see blind and ignorant people about the Sunnah of the Prophet -SAW- calling others blind and ignorant. Any person familiar and knowledgeable with the Sunnah of the Prophet -SAW- would know that Tarawih prayer was performed and approved by the Prophet -SAW-.

As for the hadith of Aisha -r.a- then it is a proof against the Shia and not for them, for in the narration of Abu Salama from Aisha -r.a-, reported in Musnad Ahmad, she said: “The Messenger of Allah -SAW- ordered me to place a haseer (straw carpet) on the door of my room, so I did and the Messenger of Allah -SAW- came out to (pray on it) after he had prayed Isha’ prayer and people who were in the Masjid gathered to him and the Messenger of Allah -SAW- lead them in prayer for a long (part of the) night and then the Messenger of Allah -SAW- left them and came in and left the haseer as it is. When morning came, people talked about the prayer of the Messenger of Allah -SAW- with those who were with him that night. So when the night came, the masjid was full of people, so the Prophet -SAW- lead them in Isha’ prayer and then left to his home and the people remained. So the Messenger of Allah -SAW- said to me: What is the matter with the people O Aisha? I said: O Messenger of Allah! The people heard about your prayer last night with those who were with you in the masjid, so they gathered so that you would lead them in prayer. He said: Roll up your haseer from us.”

It is evident that the Prophet -SAW- lead them in night prayer after Isha’ prayer in the first night, and in the other night people waited for him after Isha’ prayer. This does not contradict the wording of Bukhari that this occurred in the middle of the night (jawf al-layl) because what is meant is the period that extends between the first third of the night and the last third of the night, so if one assumes by today’s standards that the sun sets at 5:00 p.m and rises at 5:00 a.m this would be the period between 10:00 pm and 2:00 a.m, and not exactly 12:00 a.m as we understand it today. It is also known that the Prophet -SAW- sometimes delayed Isha’ prayer till people waiting for prayer used to nod their heads in the masjid out of drowsiness.

Furthermore, what Aisha -r.a- reported is one incident were the Prophet -SAW- prayed in the middle of the night period. There are other incidents reported by other companions were the Prophet -SAW- did indeed pray the night prayer early, after Isha’ prayer:

Abu Dawuud , Number 1370:

Narrated AbuDharr:

We fasted with the Apostle of Allah (peace_be_upon_him) during Ramadan, but he did not lead us in night prayer at any time during the month till seven nights remained; then he lead us in prayer till a third of the night had passed. When the sixth remaining night came, he did not lead us in night prayer. When the fifth remaining night came, he lead us in night prayer till a half of the night had gone.

So I said: Apostle of Allah, I wish you had led us in supererogatory prayers during the whole of tonight.

He said: When a man prays with an imam till he (finishes and) leaves he is reckoned as having spent a whole night in prayer. On the fourth remaining night he did not lead us in night prayer. When the third remaining night came, he gathered his family, his wives, and the people and prayed with us till we were afraid we should miss the falah (success).

I said: What is falah? He said: The meal before daybreak. Then he did not lead us in night prayer during the remainder of the month.

It is evident from this narration that in that in one night the Prophet -SAW- prayed in congregation till one-third of the night passed, and in the next odd night he prayed till half of the night passed and Abu Dhar requested that the Prophet -SAW- would continue the rest of the night. This is only possible if the Prophet -SAW- started the prayer early, otherwise if he started after midnight as AA.org stated, and continued till half the night passed, then there is nothing left of the night to continue the prayer, because the second half of the night ends with Fajr!!

That the Prophet -SAW- prayed after the Isha’ prayer is mentioned explicitly in Ahmed’s narration of the hadith: “When the Prophet -SAW- prayed Asr on the 22nd day he said: “ We are going to pray night prayer tonight Insha’Allah, so whoever wishes to pray then let him pray”, which is the night of the 23rd. So the Prophet -SAW- prayed it in congregation after Isha’ until one third of the night passed and then he left”.

In another narration my Ahmad Abu Dhar said: “We prayed with the Messenger of Allah -SAW- the night of the 23rd of Ramadan upto the first one-third of the night”. Obviously, one who starts Qiyam after midnight would have missed the first one-third of the night!!

Another companion who reported this incident is Al-Numan Ibn Basheer. His narration is in Musnad Ahmad: ““We prayed with the Messenger of Allah -SAW- the night of the 23rd of Ramadan upto the first one-third of the night”.

Al-Nasai in his Sunan and Al-Hakim in his Mustadrak also narrated this hadith. Al-Hakim said: “This contains the evident proof that praying Tarawih in the Masjids of Muslim is a Sunnah of the (Prophet SAW), and Ali Ibn Abi Talib used to encourage Umar (RA) to revive this Sunnah until he revived it.”



AA.org states:
Narrated Zaid bin Thabit:
Allah's Apostle made a small room (with a palm leaf mat). Allah's Apostle came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah's Apostle delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of ANGER, saying, "You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer (i.e. Tahajjud or the so called Tarawih) at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer."
Sahih Bukhari, Volume 8, Book 73, Number 134

Thus Rasool particularly/specifically referred to this Tahajjud (or the so called Tarawih) Prayer, and told:
1.Offer this Tahajjud (or so called Tarawih) prayer at your homes.
2.And at homes too, pray them individually (i.e. don’t start making Jamah (i.e. Congregation) at homes.
3.Offering these Nawafil individually at homes is better than Mosque till Qiyammah (and is irrelative of Rasool (saww) being alive or dead)


The deductions made from the hadith are erroneous, because it is the same Prophet -SAW- who lead them in prayer for congregation during the previous nights. In Abu Dhar’s narration it was the Prophet -SAW- who announced for the people on Asr prayer that they will be praying congregation prayer later on, it is the same Prophet -SAW- who upon seeing Ubai Ibn Kaab lead a group of Muslims in Tarawih prayer in Ramadan said: “ They have done something right, and indeed how good is what they did” [Narrated by Abu Dawuud from the way of Abu Huraira (r.aa) and Al-Bayhaqi from the way of Thalaba Al-Qurathi and declared authentic by Shiekh Albani]

It is the same Prophet -SAW- who encouraged Muslims to pray Tarawih in congregation by saying “When a man prays with an imam till he (finishes and) leaves he is reckoned as having spent a whole night in prayer.”

So if the deduction was true, then he would have advised the people to pray at home since day one and not lead them in prayer and encourage them to do so.

Rather the statement that the Prophet -SAW- made about praying at home was only made after the Prophet -SAW- explained to them that praying in congregation is no longer possible (due to fear that prayer become obligatory on them). And now since they cannot pray in congregation, the Prophet -SAW- guided them to pray at home, for it is better for a person praying individually to pray at home. The hadith is comparing praying tarawih at home individually with praying tarawih in the mosque individually, it is not comparing praying tarawih at home individually with praying tarawih in congregation at masjid.



AA.org states:
3rd Challenge
This is an ample proof of Tarawih to be among one of Evil Misguided Innovations, otherwise it is a challenge to prove otherwise.


This is an ample proof to the ignorance of the author of this article. The author of the article already quoted narrations showing that the Prophet -SAW- himself lead Muslims in prayer in Tarawih. The differentiation between the timing being early or late at night is a non-issue, because we have already reported narrations showing that the Prophet -SAW- prayed it early.



AA.org states:
4th Challenge: How come Wahabies pray Tarawih for 30 Nights of Ramadhan in congregation?

1. Rasool offered Tahajjud (or so called Tarawih) in Congregation for only and only 3 Nights of Ramadhan. How come you extended this Sunnah of 3 nights to whole 30 nights of Ramadhan?
2. Moreover, tell us the reason why have you extended it only to 30 nights of Ramadhan, and why not you to 365 days of whole year? (i.e. Did Rasool ever tell you that this Congregational Tarawih prayer is allowed only in Ramadhan and Haram in remaining months?)

Note: This extension to 30 days has nothing to do with Rasool , but Umar Ibn Khattab did it according to his “Qiyyas”, and Salafies are only following this “Qiyyas” today.


Rather it has to do with the Prophet -SAW- not specifying these particular nights in Ramadan, for in one incident he prayed three consecutive nights, in another incident he prayed odd numbered nights, showing us that praying in congregation is not limited to 3 nights of Ramadan. Had the Prophet prayed in congregation outside Ramadan then we can extend this to the 365 days of the whole year.

This understanding is not limited to Umar (r.a.a) but also relates to other famous companions of the Prophet -SAW-, including Ali (r.a.a), who according to Al-Hakim was the one who encouraged Umar to perform Tarawih in congregation in the first place.

Al-Athram narrated from Abu Abdul Rahman Al-Sulami that Ali -r.a.- lead them in prayer in Ramadan, and from the way of Ismail Ibn Ziyad he said: " Ali passed by masjids while lamps were lit in the month of Ramadan and said: " May Allah make the grave of Umar shine with light, as he has made our masjids shine. In Ibn Shaheen's narration: "made the masjids of Allah shine with Quran" as reported in Kanz Al-Umal.

During his caliphate, Ali Ibn Abi Talib (r.a.a) was reported to have assigned Imams for Tarawih in Kufa, one for the women and one for the men:

Marwan Ibn Muawiya and Muhammad Ibn Amara’ narrated from Abu Umayya Al-Thaqafi from Arfaja that Ali used to order people to pray the night prayer in Ramadan, and he used to assign an Imam for men and another Imam for women. He (i.e Arfaja) said: “He ordered me to lead the women (in prayer)” [Ref: Musnaf Ibn Abi Shaiba and Musanaf Abdul Razaq]


AA.org states:
5th Challenge: Salafi Sunnah of Completing Whole Qur'an during "Tarawih"

Another very important question for Salafies(Wahabies), which they never answer.

Please show us that:
1. Rasool (saww) ever completed whole Quran in this form of Congregational Prayer during 30 nights of Ramadhan.
2. If not, then prove to us that Rasool (saww) ever ordered us to do so (in congregational form) after his death.

These Salafies are the same people who cry out loudly that we (Shia) have made it a regular practice (i.e. Biddah) to say Darood before Adhan. But when they themselves made a regular practice of completing Quran during Congregational Tarawih, then it is fine. Double Standards?

Note: Neither Allah, nor Rasool (saww) ever ordered (or recommended) to recite whole Quran during Congregational prayers during 30 nights of Ramadhan. Contrary to this, Allah (swt) recommended to read so much Quran as it is easy.

[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully),therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah's way, therefore read as much of it as is easy (to you),

Therefore, completing one Quran during 30 nights of Ramadhan is only and only a Bidah of Umar Ibn Khattab, and Salafies are following him in his innovation, instead of following Quran and Sunnah.

And my challenge to you is: prove that Umar -r.a.a- ordered the completion of Quran during 30 nights (or 29 nights) of Ramadan!!
Shiekh Ibn Uthaymeen -rha- said: “I do not know in completing Quran in night prayer in the month of Ramadan a sunnah from the Prophet -SAW- nor from the companions either”

Rather it is possible that the companions -r.a.a- completed the Quran several times in night prayer during Ramadan because they prayed for much longer periods than we pray today, it is reported that they used ropes and sticks as supports because they prayed from Isha’ to Fajr.

This being said, Bukhari narrated the following:

Volume 6, Book 61, Number 519:
Narrated Ibn 'Abbas:
The Prophet was the most generous person, and he used to become more so (generous) particularly in the month of Ramadan because Gabriel used to meet him every night of the month of Ramadan till it elapsed. Allah's Apostle used to recite the Qur'an for him. When Gabriel met him, he used to become more generous than the fast wind in doing good.

Volume 6, Book 61, Number 520:
Narrated Abu-Huraira: Gabriel used to repeat the recitation of the Qur'an with the Prophet once a year, but he repeated it twice with him in the year he died.

Thus we see that the Prophet -SAW- used to recite the whole of Qur’an to somebody else (in this case Gabriel (a.s) )during Ramadan, and this is what some Imams are doing in Ramadan, they are reciting the whole of the Quran over the 29 nights of Ramadan to the people in prayer, yet this does not necessarily contradict reading what is easy of Quran for this varies from one person to the other: the Prophet -SAW- once lead Huthaifa in nigh prayer and recited Al-Baqara , Al-Imran and Al-Nisa’ in one rakaa’!!

http://islamistruth.webs.com

2 Re: taraweeh.. on Thu Mar 11, 2010 12:27 am

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our sunni bro sheikh ayman said:

- Is it Nafilah or Fard?

وعن محمد بن يحيى قال: كنت عند أبي عبد الله عليه السلام فسُئل هل يُزاد في شهر رمضان في صلاة النوافل؟ فقال: نعم ، قد كان رسول الله صلى الله عليه وآله وسلم يصلي بعد العتمة في مصلاه فيُكثر ، وكان الناس يجتمعون خلفه ليصلّوا بصلاته

Abu Abdillah -AS - was asked: is it allowed to incresae praying Nawafil in Ramadan? He said: Yes. the Prophet used to pray after ishaa in his Musalla and pray much and people would pray behind to pray like him. [Tahtheeb al-ahkaam: 3/60]

Their Imam says it was Nafilah so if he does not want to believe our Imams and their Imams then that is his problem.

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- Is Tahajud can be prayed according to shiaa anytime except Ramadan?

وعن أبي عبد الله عليه السلام قال: كان رسول الله صلى الله عليه وآله وسلم يزيد في صلاته فيي شهر رمضان إذا صلى العتمة صلى بعدها ، يقوم الناس خلفه فيدخل ويدعهم ثم يخرج أيضاً فيجيئون ويقومون خلفه فيدخل ويدعهم مراراً، قال: وقال لا تصل بعد العتمة في غير شهر رمضان


Abu Abdillah -AS - said: The Prophet would increase his Salaat during Ramadan after he prays ishaa so people will stand behind him to pray .......he added: do not pray after ishaa except in the month of Ramadan [Al-Kafi: 4/154]

So, there is no Tahajud according to shiaa.!!!! and they prayed behin him and he never said a word that it is not allowed.

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- Is it 8 or 20?

عن أبي عبد الله عليه السلام قال: كان رسول الله صلى الله عليه وآله وسلم إذا جاء شهر رمضان زاد في الصلاة وأنا أزيد فزيدوا

Abu Abdillah said: The Prophet used to incresae his Salaah in Ramadan and i am increasing it too so increase it as well. [ al-tahtheeb: 3/60]

As we say, it is nifilah so pray as much as you like.

then one of the shia said:

The dishonesty of these people seems boundless.

A brother just recently asked me regarding the first two (the last one needs no response as it is saying nothing of the nawafil in jama`a), so I will copy from my response to him.

First to quote the actual narrations, instead of deceptively snipping out parts of them. From al-Istibsar:

1792 - 5 محمد بن يعقوب عن علي بن ابراهيم عن محمد بن عيسى بن عبيد عن يونس ابن عبدالرحمن عن أبي العباس البقباق، وعبيد بن زرارة عن أبي عبدالله (ع) قال: كان رسول الله (صلى الله عليه وآله) يزيد في صلاته في شهر رمضان إذا صلى العتمة صلى بعدها يقوم الناس خلفه فيدخل ويدعهم، ثم يخرج أيضا فيجيئون فيقومون خلفه فيدخل ويدعهم، ثم يخرج أيضا فيجيئون فيقومون خلفه فيدخل ويدعهم مرارا قال: وقال: لا يصلى بعد العتمة في غير شهر رمضان.

Muhammad b. Ya`qub from `Ali b. Ibrahim from Muhammad b. `Isa b. `Ubayd from Yunus b. `Abd ar-Rahman from Abu 'l-`Abbas al-Baqbaq and `Ubayd b. Zurara from Abu `Abdillah . He said: The Messenger of Allah صلى الله عليه وآله would increase his salat in the month of Ramadan when he had prayed the `atama, he prayed after it. The people stood behind him so he went inside and left them. Then he went out again and they came and stood behind him, so he went inside and left them. Then he went out again and they came and stood behind him, so he went inside and left them several times. And he said: Do not pray after the `atama in other than the month of Ramadan.


8 - 1795 علي بن الحسن بن فضال عن اسماعيل بن مهران عن الحسين بن الحسن المروزي عن يونس بن عبدالرحمن عن محمد بن يحيى قال: كنت عند أبي عبدالله (عليه السلام) فسئل هل يزاد في شهر رمضان في صلاة النوافل؟ فقال: نعم قد كان رسول الله (صلى الله عليه وآله) يصلى بعد العتمة في مصلاه فيكبر وكان الناس يجتمعون خلفه ليصلوا بصلاته، فاذا كبروا خلفه تركهم فدخل منزله فاذا تفرق الناس عاد إلى مصلاه فصلى كما كان يصلي، فاذا كبر الناس خلفه تركهم ودخل وكان ذلك يصنع مرارا.

`Ali b. al-Hasan b. Faddal from Isma`il b. Mihran from al-Husayn b. al-Hasan al-Maruzi from Yunus b. `Abd ar-Rahman from Muhammad b. Yahya. He said: I was with Abu `Abdillah and he was asked whether the salat of nawafil are increased in the month of Ramadan? So he said: Yes, the Messenger of Allah صلى الله عليه وآله would pray after the `atama in his place of prayer. So he did takbir and the people would gather behind him to pray by his salat. So when they did takbir behind him, he left them and went inside his house. So when the people dispersed he went back to his place of prayer and he prayed as he had prayed. So when the people did takbir behind him, he left them and went inside, and he would do that several times.



Rather than proving tarawih in jama`a, the opposite is true. One, the complete version of the text gives a rather different picture than when one quotes only part of it. It says that after al-`atama, the Holy Prophet started to pray in his place of prayer. People then gathered behind him to pray and follow his prayer, but when they did their own takbir (presumably takbirat al-ihram) he left them and went to his house. After they separated, he returned to his place of prayer and prayed as he had been, but same thing happened with people behind him and he left them and went in (I'm guessing went back in his house). So when I'm reading this, I'm understanding it to mean that the Prophet (sawas) wanted to pray extra night prayers for the month, but when people started to pray behind him he left them as that is not correct. So rather than proving tariwih in jam`a, this narration shows the opposite. I see they (our opponents who are trying to use this) try to interpret it that he did that because there was too many people, but one, it doesn't say that, but two, why would there be so many people in this case, so much so he'd leave them, but during the fard salat this wouldn't have been an issue??

The fact that Tusi didn't seem to comment on that aspect of it (people trying to pray behind him ) to try to explain it (as he would do with other narrations on whose apparent level there might appear a contradiction to one of our positions) demonstrates to me he didn't understand it to mean what they think either.

As to the isnad, the one from Kafi is sahih according to Majlisi. He writes:

(الحديث الثاني)

(1): صحيح. و يدل على عدم جواز الجماعة في نافلة شهر رمضان و لا خلاف فيه بين أصحابنا، و قد اعترفت العامة بأنه من بدع عمر.

و أما قوله عليه السلام:" لا تصل بعد العتمة"

(2) فلعله محمول على غير النوافل المرتبة.


As to the other one, I can't seem to find who al-Husayn b. al-Hasan al-Maruzi is. Isma`il b. Mihran is somewhat controversial, Tusi saying he was depended on and thiqa, Kashshi reporting that he'd been accused of ghulw but reports from Muhammad b. Mas`ud that they lied against him, and rather he was thiqa, fadil, khayr, taqi. And Ibn al-Ghada'iri said that "His hadiths are not pure, sometimes they are disturbed, and others are upright. He narrates from weak narrators a lot. It is permissible to bring him out as a witness." Anyhow, like I said, I suspect that both of these are in fact both being related by Yunus b. `Abd ar-Rahman and are talking about the same thing. Yunus is considered thiqa and was a major Imami faqih in his time.

Regardless of the isnads though, the meaning of these traditions do not oppose our fiqh, rather they prove it.


The author of the original article seems to have classed two things (at least) as Evil innovations. The first being the prayers offered after Isha prayer during Ramadan (i.e. Tarawih prayers), and the second is the fact that it is being offered in congregation.

Maybe sometimes in the future, we can discuss the strangeness of what they view to be an innovation and what is not.

Something I noticed (and found a little amusing):
In the translation they provided (above in bold quote), they did not translate the word ‘Atmah. I found this to be a little deceptive from their part if done deliberately, but a little funny ... or with some Husn Zaan let us say that maybe just they didn't have time to translate it.


Notice that while the original article make Tarawih prayer, which Ahl Al-Sunnah, as well as the Wahabis/Nasibis (whatever they mean by that) pray after Isha prayer (whether in congregation or alone) to be an act of evil and an innovation. The replier in post 5 states:
The Messenger of Allah صلى الله عليه وآله would increase his salat in the month of Ramadan when he had prayed the `atama, he prayed after it.
I looked at several Shia books and they all define 'Atma as the Isha, so why he didn't translate it is beyond me. So retranslating their sentence: "The Messenger of Allah صلى الله عليه وآله would increase his salat in the month of Ramadan when he had prayed Isha, he prayed after it". So while the original article states that the Messenger of Allah never prayed Taraweeh prayer after Isha Prayers (neither individually or in congregation), we have another shia stating that such a thing is prescribed, but makes a distinction between it being prayed in congregation or alone.

So which is the Shia stance that they want a reply on?

Brother Ayman [May Allah preserve him] did not need to provide a translation of the whole text, since the point he was making was clear, and was already made in the part he translated … which is enough to show the inaccuracy of the first article, and their lack of knowledge of their own books and mazhab.

So he who attempted to give you this response, instead of answering what Shaykh Ayman provided, changed the question and replied to something different ... rather he seems to have offered a reply and a refutation to part of what the original article attempts to establish.

Although, we would like to thank him from providing us with the authentication of Al-Majlisi to the tradition Br. Ayman provided.

In any case further reply can be seen, in above post no.1. Rather the author of the original article seems to have refuted himslef in one or more locations.

http://islamistruth.webs.com

3 Re: taraweeh.. on Thu Mar 11, 2010 12:32 am

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Is praying Taraaweeh in congregation considered to be a bid’ah (innovation), because it was not done at the time of the Prophet and the first one who established that was ‘Umar ibn al-Khattaab (may Allaah be pleased with him)?

Answer :

Praise be to Allaah.

The view that Taraaweeh prayer is a bid’ah is not valid. Rather we should ask whether it was one of the Sunnahs of ‘Umar ibn al-Khattaab, because it was not done at the time of the Prophet (peace and blessings of Allaah be upon him) but it was done in ‘Umar’s time, or was it one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him)?

Some people claim that it was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed…

But this opinion is da’eef (weak), and those who say this are ignoring the reports proven in al-Saheehayn and elsewhere, that the Prophet (peace and blessings of Allaah be upon him) “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271). So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah.

See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 78.

It was narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) would forgo doing something that he liked to do lest the people do it and it become obligatory upon them. (Narrated by al-Bukhaari, 1060; Muslim, Salaat al-Musaafireen, 1174).

Al-Nawawi said: This shows how kind he (peace and blessings of Allaah be upon him) was and how compassionate towards his ummah.

So there is no basis for saying that Taraaweeh prayer is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), rather it is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he forsook it for fear that it may be made obligatory upon his ummah. When he died, this concern no longer applied. Abu Bakr (may Allaah be pleased with him) was distracted by the wars against the apostates and his reign was short, lasting only two years. When the reign of ‘Umar came and the Muslims became secure and victorious, he commanded the people to gather together for Taraaweeh prayers in Ramadaan, as they used to gather with the Prophet (peace and blessings of Allaah be upon him). All that ‘Umar (may Allaah be pleased with him) did was to go back to that Sunnah and revive it. And Allaah is the Source of strength.



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Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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