Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
ShiaChat.com
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

Why Do People Say Taraweeh Is Haram?

Rate this topic


Recommended Posts

  • Advanced Member

My sunni friend brought up a point about how all prayer is good, so if a bunch of people want to pray together why is that wrong.

Are non wajib prayers not suppose to be prayed in congregation?

I am not very educated on the subject so i didnt know how to respond.

Link to post
Share on other sites
  • Veteran Member

My sunni friend brought up a point about how all prayer is good, so if a bunch of people want to pray together why is that wrong.

Are non wajib prayers not suppose to be prayed in congregation?

I am not very educated on the subject so i didnt know how to respond.

 

Because Prophet (pbuh) prohibited Tahajjud prayers in congregation and told people to pray individually at home. But Umar proudly claimed that he was starting a Bidah and started Taraweh by getting people to pray in groups. So it's not really a sunnah of the Prophet but sunnah of the second caliph.

 

Here is the narration:

 

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
 
 
Link to post
Share on other sites
  • Advanced Member

My sunni friend brought up a point about how all prayer is good, so if a bunch of people want to pray together why is that wrong.

 

Your friend is somewhat correct. I'm assuming he knows you are Shia, hence I'm sure the he's seen the plethora of bida acts performed by Shias and gets confused when Shias pounce on tarawih being biddah, when there are sources of it's existence, agreement on it's existence, just interpretation varies (what else is new huh?). You won't even find sources on many bida acts performed by Shias, yet they have no qualms about it.

 

Sunnis have their own interpretation of tarawih, hence can careless what Shias think. Sorry to about the tone, but that's reality. 

 

This has been discussed here. There are couple of posters making good arguments; check Rocke's and Merdan's post. 

http://www.shiachat.com/forum/index.php?/topic/234992288-question-about-tarawih/

Edited by Ugly Jinn
Link to post
Share on other sites
  • Advanced Member

Also worthy of note are the views of the son of this Bidah introducer. We read in Musnaf Abdul Razaq:

 

 

عبد الرزاق عن الثوري عن منصور عن مجاهد قال جاء رجل إلى بن عمر قال أصلي خلف الإمام في رمضان قال أتقرأ القرآن قال نعم قال افتنصت كأنك حمار صل في بيتك

‘Mujahid reported that one person came to Abdullah Ibn Umar and asked: ‘Shall I pray during Ramadhan behind an Imam?’ He (Abdullah Ibn Umar) asked: ‘Can you recite the Quran?’. He answered: ‘Yes’. Upon this (Abdullah Ibn Umar) said: ‘Then why do you want to stand quietly like a donkey, go and pray at your home’

 

 

Your friend is somewhat correct. I'm assuming he knows you are Shia, hence I'm sure the he's seen the plethora of bida acts performed by Shias and gets confused when Shias pounce on tarawih being biddah, when there are sources of it's existence, agreement on it's existence, just interpretation varies (what else is new huh?). You won't even find sources on many bida acts performed by Shias, yet they have no qualms about it.

 

 

As usual pathetic logic and reply. As if two wrongs make one right. 

Link to post
Share on other sites
  • Advanced Member

^ And it's more pathetic to believe Shia interpretation is always right.

 

Not everything is black or white, there are different interpretations. Go check in your own Shia backyard, it's an interpretation fiqh party.

 

There is no logic in your reply, and you've always failed with countering (most of the time you can't even answer, just divert the topic, pathetic tactic), and have compensated substance with insults. Atleast make an effort in learning the subject before diving in. Read the link I've posted. 

 

And regarding the hadith you posted, why did Umar ask if he can read the Quran or not? If he said "No" would Umar's answer be the same? Why was that question vital? Think before you make replies. Here is a reply to it.

http://www.shiachat.com/forum/index.php?/topic/234992288-question-about-tarawih/?p=2247083

 

Again, I don't expect you to understand because it's obvious you jump in threads you are clueless about (it's like a typical guy born in his religion trying to defend it via googling - dime a dozen on forums). 

 

Atleast make some effort and learn the subject in depth before making an attempt. And one more thing, don't get frustrated when someone disagrees. 

Edited by Ugly Jinn
Link to post
Share on other sites
  • Advanced Member

My sister recently wrote a post about this...hope its helpful in answering your question.

Why is Taraweeh Salat not performed by Muslims of the shi'a sect?

I hear this question almost every year in Ramadhan and thought it would be interesting to try and answer it. Now before anyone decides to take offence at any points that will be discussed, can i clarify that i have no interest in attacking anyones faith and this piece is purely for informational purposes to provide an answer for those interested in one. This is just a brief explanation according to my basic knowledge and there are many sources available that can provide a more in-depth answer.

Taraweeh was established by Umar Ibn Al-Khatab in the 14th year of Hijra as stated in many reference sources (Umdat Al-Qari Fi Sharh Sahih Al-Bukhari by Al-'Ayni, Tareekh-ul-khulafa by Jalal Udeen Suyooti, Murooj-uz Zahab by Masoodi, Kitab Al-Tabaqat by Ibn Sa'd, etc).

Soon after the death of Abu Bakr, Umar Ibn Al-Khatab took control of the islamic state as 2nd caliph. In Ramadhan of the 14th year of Hijra, he was walking around the streets of Madinah when he noticed people performing supererogatory prayers (Nafl) in various different places. He decided to bring all the muslims together in a congregation and commanded them to recite one thirtieth of the Holy Quran every night. This was later referred to as Taraweeh Salat. According to various sources including Bukhari, he is reported to have said: 'O! What a beautiful Bidah (innovation) i have established' and this was accepted as a 'good' innovation.

It would be interesting at this point to remind people of the Hadith where the Holy Prophet (s.a.w) said: ' Every innovation is deviation' (Al-Intesaar vol.55). Also, this practice was never observed in the era of Abu Bakr's caliphate.

According to Sunni scholars, Taraweeh is Mustahab (recommended) but the majority of Sunni brothers perform it as if it was as Wajib (compulsory) as the Holy Ramadhan fasting itself. Here the question arises, if Taraweeh is a recommended prayer, why is it performed in congregation? Isn't congregational prayer reserved for compulsory Salat? The Holy Prophet (s.a.w) said: 'O people! Perform your prayers at your homes, for the best prayer of a person is what he performs at his home, except for the compulsory (congregational) prayer' (Sahih Al-Bukhari vol.9 book 92, Al-Nasa'i Sunan vol.3).

Qastalaani has quoted several Jurists that have concluded that recitation of recommended prayers in solitude is preferable to performing them in congregation. This includes Abu Yusuf, Maalik and Shafe'i scholars. Furthermore and most importantly, the Ahlul Bayt (a.s) of the Prophet (s.a.w) have declared that the recitation of recommended prayers in congregation is an innovation.

In conclusion, all our religious teaching is taken from the Holy Quran, the Holy Prophet (s.a.w), and the Ahlul Bayt (the Imams from the Prophets progeny peace be upon them all). Taraweeh is not mentioned in the Holy Quran, was not performed by the Holy Prophet (s.a.w) in his lifetime, and it was never mentioned by any of the Ahlul Bayt (a.s).

Having said all that, there are many Nafl prayers and recommended prayers that can be performed during the Holy Month of Ramadhan. Many Hadiths including in Bukhari, state that the Holy Prophet (s.a.w) performed special Nafl prayers in the middle of the night (which is referred to as Tahajjud or Namaz-e-shab). The majority of Shi'a muslims follow this Sunnah and spend most of the nights of this Holy Month engaged in such worship.

May Allah (s.w.t) accept all our worship and devotion to Him, wa Asalamu Alaikum Wa Rahmatu Allah.

Link to post
Share on other sites
  • Advanced Member

 

And regarding the hadith you posted, why did Umar ask if he can read the Quran or not? If he said "No" would Umar's answer be the same? Why was that question vital? Think before you make replies. Here is a reply to it.

http://www.shiachat.com/forum/index.php?/topic/234992288-question-about-tarawih/?p=2247083

 

 

 

Oh yeah so a new Bidah under a Bidah. So the Bidah of Taraweeh which is Wajib is otherwise not for those who can recite Quran! (while majority of Muslims can read Quran). Mind citing some Fiqh references to this effect?

 

 

Again, I don't expect you to understand because it's obvious you jump in threads you are clueless about (it's like a typical guy born in his religion trying to defend it via googling - dime a dozen on forums). 

 

 

At least I have some faith to defend while you have non as if you are an orphan in terms of school of thought. Since you are not Sunni nor a Shia so you should not take threads to your heart, just relax. 

Edited by B-N
Link to post
Share on other sites

My sunni friend brought up a point about how all prayer is good, so if a bunch of people want to pray together why is that wrong.

Are non wajib prayers not suppose to be prayed in congregation?

I am not very educated on the subject so i didnt know how to respond.

 

 

 

 

innovations & conjectures behind Tarawih
 
Praying 'Nawafil Salah' is a very virtuous act in Islam (especially during Ramadhan). But 'Tarawih' (which is 8 or 20 Rakah Salat after Isha عشاء Prayer and is offered by Ahle Sunnah brothers as well as Nasibies/Wahabies) does not fall into the category of this virtuous act due to the Evils and Innovations attached to it. We will stay short, but still very comprehensive. Insha-Allah.
 
 
1.1 1st Innovation: A lie upon Rasool (saww) that Tarawih was his Sunnah
 
It is a lie upon Rasool (saw) that Tarawih was his Sunnah. It is falsely claimed that:
Rasool (saw) offered Tarawih for 3 Nights.
 
But then he stopped while he feared that Tarawih might become obligatory upon Ummah.
 
1.2 Answer: Rasool offered Tahajjud during those 3 nights and not Tarawih
 
Please note:
1. Tarawih is 20 or 8 Rakah prayer after Isha عشاء  Prayer
 
2. But Rasool (saww) not even a Single time in his life offered any such 20 or 8 Rakah Salah after Isha عشاء  prayer.
 
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 Tahajud) j 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 (saw) that he prayed such 8 or 20 Rakah Salah after Isha Prayer and thus it is his Sunnah.
 
1.3 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 قيام اليل “(i.e. Tahajjud) and Tarawih after Isha Prayer are the same thing. We will deal with this later on. Insha-Allah.
 
2nd Innovation: Praying Tarawih in Congregation (Jama’ah) in Mosque
 
Ahle Sunnah brothers (as well as Nasibies/Wahabies) claim that Rasool (saww) stopped the so called Tarawih Prayer (First) in Congregation and (Second) in Mosque, while he feared it to become obligatory upon Ummah. And while Rasool (saw) already passed away, therefore it can no more become compulsory for Ummah.
 
 
Answer: Offering Nawafil at home is Sunnat-e-Muwakkidah
 
Again, this is half Truth and half Lie. The defenders of Tarawih are concentrating on “Non-Related” part of speech of Rasool (saw), while completely neglecting the “Related One” and most important part of his Saying.
 
Here is the complete speech of Rasool (saw):
 
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 (saw) 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)
Therefore, it is Sunnat-e-Muwakkidah (i.e. Very Strongly Recommended) to pray Nawafil at homes, while praying this so called Tarawih is directly against this Strong Recommendation of Rasool (saw).
 
It is not allowed to pray Nawafil in Congregation (Jammah)
 
In the Sharia of Islam, it is not allowed to pray any kind of Nawafil in Congregation.
 
The Defenders of Tarawih deny it and object why then Rasool (saw) offered the Nawafil of Tahajjud (which is also known as Qiyam-ul-Lail) in congregation for the 3 nights?
 
The answer is, Rasool (saw) didn't offer any non-compulsory Nafl prayer during those 3 nights, but it was a compulsory prayer which he offered, and only due to this he allowed people to join behind him in congregation. Qiyyam-ul-Lail was made compulsory Only for Rasool (saw) by Allah ÓÈÍÇäå æÊÚÇáì. Allah says in Quran:
 
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودً
 
[shakir 17:79] And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
 
Therefore, Rasool (saw) was only offering the Compulsory Prayer with Niyyah of “Fardh” فرض , and when people joined behind him, they only followed the Niyyah of Imam. Hence, it is wrong to say that Rasool (saw) made the Jamma’ah for any Nafl Prayer during his whole life.
 
2nd challenge
 
Rasool (saww) specifically and particularly wanted (and strongly recommended) about this Tahajjud (or so called Tarawih) prayer to be offered at homes. Prove us that:
 
1. This strong Recommendation of Rasool (saww) is abrogated after his death.
2. Praying it in congregation (and that too in mosques) is better than praying it individually at homes.

 

Tarawih: It has ended one Highly Recommended Sunnah of Rasool (saw) (i.e. Sunnat-e-Muwakkidah)

 

Yes, Tarawih is done against the Strong Recommendation of Rasool (saw) of praying Nawfil at homes till Qiyyammah.

 

According to sayings of Rasool (saw), one sign of Biddah (Evil Misguided Innovation) is this that people stop acting upon one similar Sunnah of Rasool. Therefore Prophet (saw) said:

 

When one nation innovates some thing, then one Sunnah of same kind is disappeared. Mishkaat, page 31, Urdu Edition

 

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.

 

Tarawih vs “Sahaba Worship”

 

Yes, present form of Tarawih has nothing to do with Sunnah of Rasool (saw), and it is based only and only upon the disease of “Sahaba Worship” and is done only for this reason that Umar Ibn Khattab introduced it (against the Recommendation of Rasool (saw)).

 

Narrated Abu Huraira: 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 (i.e. innovation in religion) 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(Tahajjut).

 

Sahih Bukhari, Volume 3, Book 32, Number 227

 

Mawlana Waheeduz Zaman (A famous Sunni Scholar in Indian-Subcontinent who wrote commentry of Bukhari) writes after this hadith:

 

"From this words of Hadhrat Umar (i.e. what a good Innovation), it becomes clear that he he himself not joined that prayer. Perhaps Hadhrat Umar thought that Nafl prayers are better at home and at the last part of night. Muhammad bin Nasr Marozy narrated that Ibn Abbas said that he was with Hadhrat Umar that people started making noises. Upon this Hadhrat Umar inquired what was that. Others told him that people are going back after offering Tarawih. Hearing this, Hadhrt Umar said: "The night that has been left, is better that what has passed away".

 

Note: Ahle Sunnah brothers (as well as Nasibies/Wahabies) claim that:

It is allowed to pray Nawafil in Congregation in Mosque (as Sahaba were praying in small groups in congregation in above mentioned hadith)
Therefore, Hadhrat Umar didn't start an entirely new Innovation, but his action was based upon the prior actions of those Sahaba, who were praying Nawafil in Small groups of congregation in the mosque.
 
And Our reply is:

Indeed Umar Bin Khattab was not the first person who initiated this Bidah. But the first ones, who innovated, were those Sahaba, who started praying in small groups against the clear and strong Recommendation of Rasool (saw) to offer Nawafil at homes individually.
 
It is sickness of mind to legalize the Biddah of Umar Ibn Khattab, while it is based on previous Innovation of some other Sahaba.
As Caliph, it was obligatory upon Umar Ibn Khattab to stop those people (who were praying even in small groups in congregation) from this Biddah. But instead of this, he fully supported this Biddah and publicized it.
 
Earlier many people followed the Sunnah of Rasool (saw) and indeed prayed individually, but after the support of Umar Ibn Khattab for this Biddah, the real Sunnah of Rasool (saw) totally disappeared from the society.

Tarawih: It has stopped many people from praying the Real Tahajjud Prayer
 
Once again look at this part of above mentioned hadith: ...On that, 'Umar remarked, 'what an excellent Bid'a (i.e. innovation in religion) 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(Tahajjud). Sahih Bukhari, Volume 3, Book 32, Number 227
 
Now the real Sunnat-e-Muwakkidah (highly Recommended Sunnah) is to pray Tahajjud, but people (out of their disease of Umar Worship... in name of “Seerat-e-Sheikhain) preferred this Evil Misguided Innovation of Tarawih upon the Tahajjud Prayer.
 
You can see it for yourself that people are running for “Tarawih Prayers” (as if their fast doesn't complete without this), but keep on sleeping at times of Tahajjud. And sole reason behind this is nothing more than the disease of “Sahaba Worship”.
 
Tarawih: The Misguided Innovated Fatwas of 4 Fiqhs of Ahle Sunnah about Congregation of Tarawih.
 
As proved earlier, Rasool (saw) never prayed any 8 or 20 Rakah prayer after Isha Prayers (neither individually, nor in congregation).
Now let us look upon edicts of 4 Aima of Ahle Sunnah upon the Congregation of Tarawih.
 
Hanafi Fiqh
 
Al-Durre Mukhtar, vol 1, page 659:
 
Offering Tarawih (in Jammah) is unanimously (Ijma) Sunnat-e-Mua'akida and it is not allowed to neglect it.
 
Fatawa Alamgiri, vol 1, page 116:
 
It is Sunnat-e-Kiffaya to offer the Tarawih Prayer in Congregation (Jammah). If all the people of Masjid and community don't offer it then all of them are Sinners.
 
Note: People didn't offer Tarawih during times of Rasool (saw) and Hadhrat Abu Bakr... Are those people also Sinners?
 
Fatawa Alamgiri, vol 1, page 116:
 
If people have offered Tarawih, then they want to offer it the 2nd time then they are not allowed to do it in congregation.
 
Note: Can the People of Sipah Sahaba tell us if it was Rasool Allah (saww), who declared it Haram to offer Tarawih 2nd time in congregation? And if it was not Rasool (saww), then who is that person who is making things Haram in Islamic Sharia?
 
Al-Durre Mukhtar, vol 1, page 662: It is Sunnat-e-Mua'akida to complete the Quran once in Tarawih. Completing it twice has "Fadhilah" (better) and completing it thrice is "Afdhal" (best). This Sunnah should not be neglected due to the laziness of people.
 
Note: Rasool Allah (saww) never completed any Quran (once or twice or thrice) during any 8/20 Rakah prayer after Isha, then how has this staircase of virtues developed?

 

Shafai & Hambali Fiq'hs
 
They declare the Jama'at an obligatory Sunnah for all i.e. leaving without any reason is a sin.
 
Our Comments: No comments from our side. But comments by Sunni Brothers are to be welcomed.
 
Maliki Fiq'h
 
They consider the Jama'at as Mustahab i.e. better, but not an obligatory Sunnah.
 
Our Comments: This is again a bidah i.e. Prophetic Instructions were that it is Mustahab to offer Tahajjud at home. And if still people want to go against the Prophet Instruction and want to declare it Mustahab in Jammah, then it's their own fate.
Edited by TheIslamHistory
Link to post
Share on other sites

2nd Conjecture: Rasool (saw) wanted people to again start praying Tahajjud Prayers in Congregation after his death

 

Allah, or from Rasool) to start offering Tahajjud prayer in mosque after his death.

 

This is merely a Conjecture and dreaming by Salafies to come up with the excuse of “Death of Rasool”. Otherwise what stopped Rasool (saw) to tell Ummah to start doing this act after his death?

 

There are so many other good acts (which are really not against principles of Islam like Tarawih), but still Salafies/Wahabies declare them to be Misguided Innovations, while Rasool (saw) neither did it himself nor ordered to do it. For example, sending Darood upon Rasool (saw) before Adhan or celebrating Eid Milad-un-Nabi etc. (These are the good acts, which are really not against principles of Islam as compared to Tarawih, but still Salafies claim them to be based upon Qiyyas and misguided Innovations. Naudobillah).

 

3rd Conjecture: Umar Ibn Khattab started Tarwih in order to revive the Sunnah of Rasool (saw)
 
Defenders of Umar claim that he started Tarawih in orders to revive the Sunnah of Rasool (saw), when he offered Tahajjud prayer for 3 nights in mosque.
 
This is again a conjecture . Nowhere Hadhrat Umar claimed this about Tarawih that he is starting it in order to revive that Sunnah of Rasool (saw) when he offered Tahajjud prayer for 3 nights in mosque in congregation.
 
Contrary to this, when Umar Ibn Khattab introduced Tarawih (after Isha Prayers) he said: “A good New Innovation”.
 
Therefore, if Salafies/Nasbies claim today that Umar Ibn Khattab meant from “Good New Innovation” only reviving the Sunnah of Rasool (saw), then they are only dreaming and their Conjecture based Islam has no value.

The Reality behind dispute of 8 or 20 Rakah Tarawih
 
There is a big dispute over the Rakahs of Tarawih:
 
The followers of 4 Imams (i.e. Ahle Sunnah) claim Tarawih to be 20 Rakahs
While Salafies/Wahabies claim it to be 8 Rakahs.
 
This is a very interesting dispute and this confusion is based upon the wrong claim that "Tahajjud" and "Tarwih" is one and same thing. The reality behind this dispute is:
 
[According to Sunni Sources] Rasool (saw) offered 8 Rakah Salat during Tahajjud (including 3 Witr)
 
But when Umar Ibn Khattab initiated Tarawih, he ordered people to pray 20 Rakah Salat.
 
This is another proof that when Umar Ibn Khattab initiated Tarawih after Isha, he had nothing in mind about those 3 nights of Tahajjud prayer of Rasool (saw).
 
Now all Sahaba followed Umar Ibn Khattab and prayed 20 Rakah during Tarawih after Isha. Similarly 4 Imams of Ahle Sunnah also followed this practice of 20 Rakah.
 
But then came Salafies/Wahabies, who falsly claimed that Tarawih is Tahajjud prayer and Umar Ibn Khattab revived that Sunnah of 3 nights of Tahajjud of Rasool (saw) in name of Tarawih.
 
But problem was this that Established Sunnah of Rasool (saw) [according to Sunni Sources] was only to offer 8 Rakah Salat in Tahajjud instead of 20 Rakah. Now here came the contradiction that Tarawih and Tahajjud is same thing. This forced Salafies/Wahabies to claim that Tarawih is only 8 Rakah and thus it was the start of this Dispute.
 
Sunnah of Rasool (saw) to offer 8 Rakah during Tahajjud
 
There are many Ahadith [in Sunni Sources] that Rasool (saw) offered only 8 Rakah during Tahajjud (with additional 3 Rakahs of Witr, which make total of 11 Rakahs).
 
Narrated Abu Salma bin 'Abdur Rahman: I asked 'Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakat in Ramadan or in other months; [i.e. throughout whole year] he used to offer four Rakat-- do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat." Aisha further said, "I said, 'O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep but my heart remains awake'!"
 
Bukhari, Volume 2, Book 21, Number 248:
 
lease see a lot more Ahadith on this 11 Rakah in same chapter of Sahih Bukhari.
 
Umar Ibn Khattab ordered people to pray 20 Rakah in Tarawih
 
Now following are the proofs that Umar Ibn Khattab let people pray 20 Rakah during Tarawih... and this means that Tarawih had absolutely nothing to do with those 3 nights of Tahajjud
 
1. In Muwatta Imam Malik, from Yazid bin Rohaan: "People used to offer 23 Rakah Salat during the times of Umar Ibn Khattab".
 
2. Bayhaqi from Sa'ib bin Yazeed: "20 Rakah Salat in Ramadhan was offered during the times of Umar Ibn Khattab.
 
3. Mussanif Ibn Abi Shayba from Yahya bin Saeed: "Umar ordered a person to offer 20 Rakah Salat".
 
4. Mussanif Ibn Abi Shayba from Abdul Aziz bin Rafi'i: "Abi Ibn Ka'ab used to lead people in Jamah for 20 Rakah and Witr".
 
5. Mussanif Ibn Abi Shayba from Ata'a: "Ata'a said he found people offering 23 Rakah Salat including Witr".
 
6. Bayhaqi narrated from Abu al-Khazeeb: "Sowaid bin Ghafla (a Sahabi) used to do abulution in Ramadhan and offer 5 Tarweehas" Note: Word "Tarweeha" is from Tarawih and means taking rest during Salat. Each "Tarweeha" consists of 4 Rakah. Therefore above mentioned Sahabi offered 5 Tarweehas ...... means 20 Rakah Salat.
 
7. Mussanif Ibn Abi Shayba from Sa'eed bn `Abaid: "Ali bin Rabia used to lead us 5 "Tarweehas" and 3 Witr during Ramadhan".
 
8. Bayhaqi from Abz Al-Hasna'a: "Hadhrat Ali ordered one among them to lead 5 Tarweehas of Tarawih". 9. Bayhaqi from Abu Abdul Rehman Salma, and he from Ali: "Ali ordered one among them to lead 20 Rakah Tarawih prayer".
 
Ahle Sunnah also accept that Rasool (saw) offered 8 Rakahs during Tahajjud, but they openly claim to follow 20 Rakah Tarawih prayers of Umar Ibn Khattab and other Sahabas.
 
And these same Ahle Sunnah criticize Salafies/Wahabies when it comes to extending Tarawihs to 30 nights, and praying it after Isha prayer, and completing whole Quran during it...... then they follow Umar Ibn Khattab, but when it comes to numbers of Rakah in Tarawih, then they blame 20 Rakah to be Biddah and 8 Rakahs to be the only correct Sunnah of Rasool (saw). Ultimately this means that Ahle Sunnah are not innovating but it were Sahaba who went agains the established Sunnah of Rasool (saw).
 
We think we need not to comment any more on this issue and objection of Ahle Sunnah upon Salafies/Wahabies have made all the things clear.
 
Opinions of some Sahaba on Tarawih
 
Not that opinion of any Sunni Scholar holds any value in favour of or against the clear Commands of Rasool (saw), but still here list of some of those Sahaba and Sunni Ulama who deemed it better to pray Tarawih at homes instead of mosques.
 
Abdullah Ibn Umar vs. Tarawih
 
Professor Dr. Muhammad Rawas (who is professor in one University of Saudia and has compiled a big Encyclopedia upon Fiqh of Sahaba and other early Ulama) writes about Abdullah Ibn Umar:
 
"Abdullah Ibn Umar (the son of Umar Ibn Khattab) did not pray Tarawih with people in Mosque, but he used to offer them individually at home. Encyclopediaof Fiqhs, vol 7 (Under Fiqh of Abdullah Ibn Umar) This same Saudi Professor writes further in his Fiqh Encyclopedia: "One person came to Abdullah Ibn Umar and asked if he should pray Tarawih behind an Imam. Abdullah Ibn Umar asked him if he could recite Quran. He answered: "Yes". Upon this Abdullah Ibn Umar told him why he want to stand queitly like a donkey behind Imam... Go and offer it at your home."
Fiqh Encyclopedia, vol 7, under fiqh of "Abdullah Ibn Umar. Authorm Dr. Muhammad Rawas, Professor in Dehran university of Saudia
 
Therefore, Abudllah Ibn Umar deem those people to be "Donkeys" who stand beind an Imam during "Tarawih".
 
No comments from our side.
 
Abi bin Ka'b vs Tarawih
 
Umar Ibn Khattab gathered people behind Abi bin Ka'b and he used to lead them 20 Rakah prayer,... but when last ten days of Ramadhan left, then Abi bin Ka'b used to stay in his home and offer prayer there, while other people used to say that Abi bin Ka'b ran away.
 
1. Abi Dawud (along with comment in A'on, page 538, vol 1, published in Delhi)
2. Sunnan Abu Dawud, translated by Mawlana Wahiduz Zaman Khan, vol 1, page 579, Naumani publishers, Urdu Bazar Lahore.

 

Opinions of some Sunni Scholars about offering Tarawih at homes
 
1. Mawlana Wahiduz Zaman, while commenting on Sunnan Abu Dawud:
 
"Imam Abu Yousuf and Malikia prefer to offer this prayer at home".
Sunnan Abu Dawud, vol 1, page 557, published Lahore (translated by Mawlana Wahiduz Zaman)
 
2. Imam of Deobandies Mawlana Anwar Kaashmiri:
 
"Imam Malik, Imam Yousuf, Imam Tahawi and some companions of Imam Shaf'i
prefer that like other Nawafil it is better to offer Tarawih at homes without congregation, while Rasool (saw) said that prayers are better at homes except compulsory one." Anwar-ul-Bari (the commentry of Sahih Bukhari), vol 2, page 88, published in Gujranwala, Pakistan
 
3. Imam Nawawi:
 
“The scholars agree on its merit, but they differ on whether it is better to pray it in one’s home individually or in congregation in a mosque.” Al-Nawawi, the famous commentator of Sahih Muslim, then goes on to list scholars who support the second and dominant view. He then writes: “Malik, Abu Yusuf, some Shafi’i scholars, and others say that it is better to pray it individually in the home”.
al-Nawawi, Sharh Sahih Muslim, volume 6, page 286
Link to post
Share on other sites

Did Mawla Ali (as) ever stop people from praying Tarawih?

 

The Defenders of Tarawih often use this excuse to prove it's legitimacy that Ali bin Abi Talib did not stop people from offering Tarawih either.

 

This is a big lie. Indeed Mawla Ali (as) stopped people from this Bidah, but people were indulged so much in their “Misguided Innovation” of “Seerat-e-Shaikhain” (i.e. Sunnah of first 2 Caliphs), that it was impossible to show them the right path.

 

Historical Background of another Misguided Innovation of following “Seerat-e-Sheikhain”

 

There were only 2 Divine Sources of Islamic Sharia i.e.

1. Quran.
2. Ahle Bait (i.e. Sunnah of Rasool transmitted through Ahle Bait).
 
But people Innovated and added the 3rd Source to Islamic Sharia with the name of “Seerat-e-Sheikhain” (i.e. Following the Sunnah(/Biddahs) of first 2 Caliphs). For them, following the practices of first 2 Caliphs were equally important as to follow Quran and Sunnah. First time Mawla Ali (as) became prey of this Misguided Innovation when after death of Umar Ibn Khattab, the Caliphate was offered to Mawla Ali (as) along with condition of following the “Sunnat-e-Sheikhain”.
 
Now let us return to our original topic of “Tarawih”. Following Passage is from one of the Sermons of Mawla Ali (as), which clears a lot of Hidden (or Distorted) Facts of History.
 

خُطْبَةٌ لِأَمِيرِ الْمُؤْمِنِينَ عليه السلام

۱۴۸۳۶.عَلِيُّ بْنُ إِبْرَاهِيمَ ، عَنْ أَبِيهِ ، عَنْخَطَبَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام ، فَحَمِدَ اللّهَ وَأَثْنى عَلَيْهِ ، ثُمَّ صَلّى عَلَى النَّبِيِّ صلى الله عليه و آله ، ثُمَّ قَالَ : «أَلَا ۳ إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ خَلَّتَانِ ۴ : اتِّبَاعُ الْهَوى ، وَطُولُ الْأَمَلِ ؛ أَمَّا اتِّبَاعُ الْهَوى فَيَصُدُّ عَنِ الْحَقِّ ، وَأَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْاخِرَةَ . أَلَا إِنَّ ۵ الدُّنْيَا قَدْ تَرَحَّلَتْ ۶ مُدْبِرَةً ، وَإِنَّ الْاخِرَةَ قَدْ تَرَحَّلَتْ مُقْبِلَةً  ، وَلِكُلِّ  وَاحِدَةٍ ۱ بَنُونَ ، فَكُونُوا ۲ مِنْ أَبْنَاءِ الْاخِرَةِ ، وَلَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا ۳، فَإِنَّ الْيَوْمَ عَمَلٌ وَلَا حِسَابَ ، وَإِنَّ غَداً حِسَابٌ وَلَا عَمَلَ ، وَإِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ مِنْ أَهْوَاءٍ تُتَّبَعُ ، وَأَحْكَامٍ تُبْتَدَعُ ، يُخَالَفُ فِيهَا حُكْمُ اللّهِ ، يَتَوَلّى ۴ فِيهَا رِجَالٌ رِجَالًا . أَلَا ۵ إِنَّ الْحَقَّ لَوْ خَلَصَ لَمْ يَكُنِ اخْتِلَافٌ ، وَلَوْ أَنَّ الْبَاطِلَ ۶۷ خَلَصَ لَمْ يُخَفْ عَلى ذِي حِجًى ۸ ، لكِنَّهُ يُؤْخَذُ مِنْ هذَا ضِغْثٌ ۹ ، وَمِنْ هذَا ضِغْثٌ ، فَيُمْزَجَانِ ، فَيَجْتَمِعَانِ ۱۰ ، فَيُجَلَّلَانِ ۱۱ مَعاً ، فَهُنَالِكَ ۱۲يَسْتَوْلِي ۱۳ الشَّيْطَانُ عَلى أَوْلِيَائِهِ ، وَنَجَا الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللّهِ ۱۴ الْحُسْنى . إِنِّي سَمِعْتُ رَسُولَ اللّهِ صلى الله عليه و آله يَقُولُ : كَيْفَ أَنْتُمْ إِذَا لَبَسَتْكُمْ ۱۵ فِتْنَةٌ يَرْبُو ۱۶ فِيهَا  الصَّغِيرُ ، وَيَهْرَمُ فِيهَا الْكَبِيرُ ، يَجْرِي النَّاسُ عَلَيْهَا وَيَتَّخِذُونَهَا سُنَّةً ، فَإِذَا ۱غُيِّرَ مِنْهَا شَيْءٌ قِيلَ : قَدْ غُيِّرَتِ السُّنَّةُ ، وَقَدْ أَتَى النَّاسُ مُنْكَراً ، ثُمَّ تَشْتَدُّ الْبَلِيَّةُ ، وَتُسْبَى الذُّرِّيَّةُ ، وَتَدُقُّهُمُ ۲ الْفِتْنَةُ كَمَا تَدُقُّ النَّارُ الْحَطَبَ ، وَكَمَا تَدُقُّ الرَّحى بِثِفَالِهَا ۳ ، وَيَتَفَقَّهُونَ لِغَيْرِ اللّهِ ، وَيَتَعَلَّمُونَ لِغَيْرِ الْعَمَلِ ، وَيَطْلُبُونَ الدُّنْيَا بِأَعْمَالِ الْاخِرَةِ» . ثُمَّ أَقْبَلَ بِوَجْهِهِ ـ وَحَوْلَهُ نَاسٌ مِنْ أَهْلِ بَيْتِهِ وَخَاصَّتِهِ وَشِيعَتِهِ ـ فَقَالَ : «قَدْ عَمِلَتِ الْوُلَاةُ قَبْلِي أَعْمَالًا خَالَفُوا فِيهَا رَسُولَ اللّهِ صلى الله عليه و آله ، مُتَعَمِّدِينَ لِخِلَافِهِ ۴ ، نَاقِضِينَ لِعَهْدِهِ ، مُغَيِّرِينِ لِسُنَّتِهِ ، وَلَوْ حَمَلْتُ النَّاسَ عَلى تَرْكِهَا ، وَحَوَّلْتُهَا إِلى مَوَاضِعِهَا وَإِلى مَا كَانَتْ فِي عَهْدِ رَسُولِ اللّهِ صلى الله عليه و آله ، لَتَفَرَّقَ عَنِّي جُنْدِي حَتّى أَبْقى وَحْدِي ، أَوْ قَلِيلٌ مِنْ شِيعَتِيَ الَّذِينَ عَرَفُوا فَضْلِي وَفَرْضَ إِمَامَتِي مِنْ كِتَابِ اللّهِ وَسُنَّةِ رَسُولِ اللّهِ ۵ صلى الله عليه و آله ، أَ رَأَيْتُمْ لَوْ أَمَرْتُ بِمَقَامِ إِبْرَاهِيمَ عليه السلام فَرَدَدْتُهُ إِلَى الْمَوْضِعِ الَّذِي وَضَعَهُ ۶ فِيهِ رَسُولُ اللّهِ صلى الله عليه و آله ۷ ، وَرَدَدْتُ فَدَكَ ۸ إِلى وَرَثَةِ فَاطِمَةَ عليه السلام ۹ ، وَرَدَدْتُ فَارِسَ ۱ وَسَائِرِ الْأُمَمِ إِلَى كِتَابِ اللّهِ وَسُنَّةِ نَبِيِّهِ صلى الله عليه و آله إِذاً لَتَفَرَّقُوا عَنِّي ۲ . ۳ وَاللّهِ لَقَدْ أَمَرْتُ النَّاسَ أَنْ لَا يَجْتَمِعُوا فِي شَهْرِ رَمَضَانَ إِلَا فِي فَرِيضَةٍ ، وَأَعْلَمْتُهُمْ أَنَّ اجْتِمَاعَهُمْ فِي النَّوَافِلِ بِدْعَةٌ ، فَتَنَادى بَعْضُ أَهْلِ عَسْكَرِي مِمَّنْ يُقَاتِلُ مَعِي : يَا أَهْلَ الْاءِسْلَامِ ، غُيِّرَتْ سُنَّةُ عُمَرَ ، يَنْهَانَا ۴ عَنِ الصَّلَاةِ فِي شَهْرِ رَمَضَانَ تَطَوُّعاً ، وَلَقَدْ خِفْتُ أَنْ يَثُورُوا ۵ فِي نَاحِيَةِ جَانِبِ عَسْكَرِي مَا لَقِيتُ مِنْ هذِهِ الْأُمَّةِ ۶ مِنَ الْفُرْقَةِ وَطَاعَةِ أَئِمَّةِ مَا قُسِمَ مِنْ أَرْضِ خَيْبَرَ ، وَمَحَوْتُ دَوَاوِينَ الْعَطَايَا ۱ ، وَأَعْطَيْتُ كَمَا كَانَ رَسُولُ اللّهِ صلى الله عليه و آله ۲ يُعْطِي بِالسَّوِيَّةِ ، وَلَمْ أَجْعَلْهَا دُولَةً بَيْنَ الْأَغْنِيَاءِ ۳ ، وَأَلْقَيْتُ الْمَسَاحَةَ ۴ ، وَسَوَّيْتُ بَيْنَ الْمَنَاكِحِ ۱ ، وَأَنْفَذْتُ خُمُسَ الرَّسُولِ ۲ كَمَا أَنْزَلَ ۳ اللّهُ ـ عَزَّ وَجَلَّ ـ وَفَرَضَهُ ، وَرَدَدْتُ مَسْجِدَ رَسُولِ اللّهِ صلى الله عليه و آله إِلى مَا كَانَ عَلَيْهِ ۴ ، وَسَدَدْتُ مَا فُتِحَ فِيهِ مِنَ الْأَبْوَابِ ۵ ، وَفَتَحْتُ مَا سُدَّ مِنْهُ ، وَحَرَّمْتُ الْمَسْحَ عَلَى الْخُفَّيْنِ ، وَحَدَدْتُ عَلَى النَّبِيذِ ۶ ، وَأَمَرْتُ بِإِحْلَالِ  الْمُتْعَتَيْنِ ۱ ، وَأَمَرْتُ بِالتَّكْبِيرِ عَلَى الْجَنَائِزِ خَمْسَ تَكْبِيرَاتٍ ۲ ، ۳ وَأَلْزَمْتُ ۴النَّاسَ الْجَهْرَ بِبِسْمِ اللّهِ الرَّحْمنِ الرَّحِيمِ ۵ ، وَأَخْرَجْتُ مَنْ أُدْخِلَ مَعَ رَسُولِ اللّهِ صلى الله عليه و آله فِي مَسْجِدِهِ مِمَّنْ كَانَ رَسُولُ اللّهِ صلى الله عليه و آله أَخْرَجَهُ ، وَأَدْخَلْتُ ۶ مَنْ أُخْرِجَ بَعْدَ رَسُولِ اللّهِ صلى الله عليه و آله مِمَّنْ كَانَ رَسُولُ اللّهِ صلى الله عليه و آله أَدْخَلَهُ ۷ ، وَحَمَلْتُ النَّاسَ عَلى حُكْمِ الْقُرْآنِ وَعَلَى الطَّلَاقِ عَلَى السُّنَّةِ ، وَأَخَذْتُ الصَّدَقَاتِ عَلى أَصْنَافِهَا وَ حُدُودِهَا ۸ ، وَرَدَدْتُ الْوُضُوءَ وَالْغُسْلَ وَالصَّلَاةَ إِلى مَوَاقِيتِهَا وَشَرَائِعِهَا وَمَوَاضِعِهَا ۹ ، وَرَدَدْتُ أَهْلَ نَجْرَانَ إِلى مَوَاضِعِهِمْ ۱۰ ، وَرَدَدْتُ سَبَايَا فَارِسَ ۱ وَسَائِرِ الْأُمَمِ إِلَى كِتَابِ اللّهِ وَسُنَّةِ نَبِيِّهِ صلى الله عليه و آله إِذاً لَتَفَرَّقُوا عَنِّي ۲ . ۳ وَاللّهِ لَقَدْ أَمَرْتُ النَّاسَ أَنْ لَا يَجْتَمِعُوا فِي شَهْرِ رَمَضَانَ إِلَا فِي فَرِيضَةٍ ، وَأَعْلَمْتُهُمْ أَنَّ اجْتِمَاعَهُمْ فِي النَّوَافِلِ بِدْعَةٌ ، فَتَنَادى بَعْضُ أَهْلِ عَسْكَرِي مِمَّنْ يُقَاتِلُ مَعِي : يَا أَهْلَ الْاءِسْلَامِ ، غُيِّرَتْ سُنَّةُ عُمَرَ ، يَنْهَانَا ۴ عَنِ الصَّلَاةِ فِي شَهْرِ رَمَضَانَ تَطَوُّعاً ، وَلَقَدْ خِفْتُ أَنْ يَثُورُوا ۵ فِي نَاحِيَةِ جَانِبِ عَسْكَرِي مَا لَقِيتُ مِنْ هذِهِ الْأُمَّةِ ۶ مِنَ الْفُرْقَةِ وَطَاعَةِ أَئِمَّةِ الضَّلَالَةِ ۱ وَالدُّعَاةِ إِلَى النَّارِ ؛ وَأَعْطَيْتُ مِنْ ذلِكَ سَهْمَ ذِي الْقُرْبَى ۲ الَّذِي قَالَ اللّهُ عَزَّوَجَلَّ : «إِنْ كُنْتُمْ آمَنْتُمْ بِاللّهِ وَما أَنْزَلْنا عَلى عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ» ۳ فَنَحْنُ وَاللّهِ عَنى بِذِي الْقُرْبَى الَّذِي ۴ قَرَنَنَا اللّهُ بِنَفْسِهِ وَبِرَسُولِهِ صلى الله عليه و آله ، فَقَالَ : «فَلِلّهِ وَلِلرَّسُولِ وَلِذِى الْقُرْبى وَالْيَتامى وَالْمَساكِينِ وَابْنِ السَّبِيلِ» فِينَا ۵ خَاصَّةً «كَىْ لا يَكُونَ دُولَةً بَيْنَ الْأَغْنِياءِ مِنْكُمْ وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللّهَ» فِي ظُلْمِ آلِ مُحَمَّدٍ«إِنَّ اللّهَ شَدِيدُ الْعِقابِ» ۶ لِمَنْ ظَلَمَهُمْ ، رَحْمَةً مِنْهُ لَنَا ، وَغِنًى أَغْنَانَا اللّهُ بِهِ ، وَوَصّى بِهِ ۷ نَبِيَّهُ صلى الله عليه و آله ، وَلَمْ يَجْعَلْ لَنَا فِي سَهْمِ الصَّدَقَةِ نَصِيباً ، أَكْرَمَ اللّهُ رَسُولَهُ صلى الله عليه و آله وَأَكْرَمَنَا أَهْلَ الْبَيْتِ أَنْ يُطْعِمَنَا مِنْ أَوْسَاخِ النَّاسِ ، فَكَذَّبُوا اللّهَ وَكَذَّبُوا رَسُولَهُ ، وَجَحَدُوا كِتَابَ اللّهِ النَّاطِقَ بِحَقِّنَا ، وَمَنَعُونَا فَرْضاً فَرَضَهُ اللّهُ لَنَا ، مَا لَقِيَ أَهْلُ بَيْتِ نَبِيٍّ مِنْ أُمَّتِهِ مَا لَقِينَا بَعْدَ نَبِيِّنَا صلى الله عليه و آله ، وَاللّهُ الْمُسْتَعَانُ عَلى مَنْ ظَلَمَنَا ، وَلَا حَوْلَ وَ لَا قُوَّةَ إِلَا بِاللّهِ الْعَلِيِّ الْعَظِيمِ» . ۸

 
Link:
 
 
Rudhutul Kafi, Sermon of Al-Fatan wa Al-Bidah, page 59, published in Iran:
 
"The Caliphs before me intentionally practiced such acts in which they went against Rasool Allah (saww). They broke the promises (which they made with Rasool) and changed the Sunnah of Rasool Allah (saww). If (today) I ask people to leave all these things (innovations) and restore things back to the way they were at the time of Rasulullah (s), my army shall rebel and abandon me, and I shall be left alone. All that shall remain turning to me shall be those Shi'a who recognise my virtues and rank.
 
Then he further explained by giving some examples that: "If I return Fadak to the heirs of Fatima as.gif, and if I order to restore the "SA'a" (a unit for measuring wheat) of Rasool Allah (s). And if I return the properties, which were given by Rasool (s) to their original owners, and deny the decisions which were based on injustice (and tyranny), and snatch the women who were illegally taken by some people and return them to their husbands, and if I deny the (unjust) distribution of Fadak, and start giving the shares to every one equally (as were originally given by Rasool (s), but earlier caliphs started giving according to status), …. and restore the condition of Khums of Rasool (saww), and to bring Masjid-e-Nabi to it's original position, and to make "Masah alal Khaffin" haram, and to issue punishment ("Had") for drinking "Nabeedh" (alcohol made out of barley), and give the fatwa for Mut'ah being Halaal, and start saying 5 Takbirs at funeral, and make it obligatory upon people to recite "Bismillah" loudly during Salat ...... and ask people to follow the Quranic and Sunnah way of giving Talaq, and ask people to give all the Sadaqat, and to restore the way of ablution, bathing and prayer to it's original form and time, and give back the fidya (which was unjustly taken) to people of Najran, and return the slave girls of people of Persia, and ask people to return to Qur'an and Sunnah of Rasool (s), then all people will abandon me (and I will be left alone). I ordered people that they should only gather for Fardh (obligatory) prayers during Ramadhan, and told them that congregation (Jamah) in Nafal (i.e. Tarawih) is a Bidah (innovation) then all of these people started shouting that Sunnah of Hadhrat Umar has been changed.
 
 
 
Therefore, the Tarawih continued among People, and whole blame goes to their Misguided Innovation of following “Sunnah of Sheikhain” and not to Mawla Ali (as).
 
Imam al-Baqir (as) and Imam al-Sadiq (as) were also asked about the permissibility of praying optional prayers in congregation during the nights of Ramadan, they both narrated a tradition of the Prophet (s) where he said:
 
“Verily, the offering of nafila (recommended prayers) in congregation during the nights of Ramadan is an INNOVATION… O people! do not say nafila prayers of Ramadan in congregation…. Without doubt, performing a minor act of worship which is according to the sunnah is better than performing a major act of worship which is an innovation.”
 
al-Hurr al-`Amili, Wasa’il al-Shi`ah, volume 8, page 45 In brief, there exist many more such narrations from Aima of Ahle Bayt (as), where they severely criticized Tarawih.

 

Nasibi Excuse that above mentioned Ahadith are from Shia Books and thus Rejected

 

So, once again you will find that Nasibies are denying “Thaqlayn”, while only Shias narrated from them. This is their fate and no one can guide them except Allah (swt).
 
Nevertheless, Nasibies still have to answer the following questions to us:
 
1. Did your 4th Rashid Caliph (i.e. Ali Ibn Abi Talib) have the right to add some thing in Islamic Sharia?
 
2. If not, then how comes that non-objection by your 4th Caliph automatically legitimates Tarawih in Islamic Sharia?
 
Therefore, if your 4th Caliph supported Tarawih instead of stopping it, then it means only and only this Fact that your 4th Caliph is also a Misguided Innovator himself along with 2nd Caliph (and not the other way that Tarawih becomes Part of Islamic Sharia).
 
So, Nasibies better not try to twist the Standards in order to prove the legitimacy of Tarawih.
 
As compared to 4th Rashid Caliphs of Nasibies, our Mawla Ali (as) has severely criticized Tarawih and did “Tabarra” from it.
 
Note: There is a well known Sunni Alim "Shawkani". He is even respected by Salafies/Wahabies. Even he accepted this that Aima of Ahle Bait (as) deemed Tarawih to be Misguided Innovation.
 
“The progeny of the Prophet (s) say that congregation in Tarawih is an INNOVATION”.
al-Shawkani, Nayl al-Awtar, volume 3 page 50
 
May Allah send his blessings upon Muhammad and Aale-Muhammad. Amin.

 

Edited by TheIslamHistory
Link to post
Share on other sites
  • Veteran Member

Obviously tarawih is bidah, but I do find it funny to see so many Shias jumping on this, when in other contexts they will argue that you can't even properly define what bidah is. There are definitely some double standards going on here.

Other than the fact that we have explicit narrations from the Imams (as) against tarawih, I'd love for someone to tell me why tarawih is bidah and the third shahada in the adhan isn't.

Edited by Haydar Husayn
Link to post
Share on other sites
  • Veteran Member

Obviously tarawih is bidah, but I do find it funny to see so many Shias jumping on this, when in other contexts they will argue that you can't even properly define what bidah is. There are definitely some double standards going on here.

Other than the fact that we have explicit narrations from the Imams (as) against tarawih, I'd love for someone to tell me why tarawih is bidah and the third shahada in the adhan isn't.

 

Its not part of the athan. Who said it is?

Link to post
Share on other sites
  • Advanced Member

Musanaf Abdulrazaq, Volume 4 page 264:

عبد الرزاق عن الثوري عن منصور عن مجاهد قال جاء رجل إلى بن عمر قال أصلي خلف الإمام في رمضان قال أتقرأ القرآن قال نعم قال افتنصت كأنك حمار صل في بيتك ‘Mujahid reported that one person came to Abdullah Ibn Umar and asked: ‘Shall I pray during Ramadhan behind an Imam?’ He (Abdullah Ibn Umar) asked: ‘Can you recite the Quran?’. He answered: ‘Yes’. Upon this (Abdullah Ibn Umar) said: ‘Then why do you want to stand quietly like a donkey, go and pray at your home’

Abdullah Ibn Umar deemed those that prayed behind an Imam during Tarawih to be ‘Donkeys’!


I dont think they read their books.

Link to post
Share on other sites

Obviously tarawih is bidah, but I do find it funny to see so many Shias jumping on this, when in other contexts they will argue that you can't even properly define what bidah is. There are definitely some double standards going on here.

Other than the fact that we have explicit narrations from the Imams (as) against tarawih, I'd love for someone to tell me why tarawih is bidah and the third shahada in the adhan isn't.

 

 

Well lets Analyze this case Shall we?

Now if we look at the Azzan of the Ahlul Sunnah:

 

The Sunni Adhan

 

The Adhan of the Ahl’ul Sunnah comprises of fifteen words and clauses in all. The Adhan is as follows:

  • ALLAHO AKBAR (4 times)

    God is Great

  • ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)

    I bear witness that there is no God but Allah

  • ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)

    I bear witness that Muhammad (S.W.) is the Messenger of Allah

  • HAYYA A’LASSALAAH (2 times)

    Hasten towards prayer

  • HAYYA A’LALFALAAH (2 times)

    Hasten towards prosperity

  • ALLAHO AKBAR (2 times)

    Allah is Great

  • LAA ILAAHA IL-LALLAAH

 

Total – 14

 

This is the Adhan which that the Ahl’ul Sunnah believe was initiated by the Holy Prophet (s). Of interest is the Adhan that Holy Prophet (s) taught to his companion Abu Mahdhura according to Mishkat al Masabeeh, Chapter of Adhan comprises of nineteen clauses and statements, not fourteen:

 

It is narrated by Abu Mahdhoorat that Holy Prophet (s) taught him an Adhan which consisted of nineteen words/clauses and Iqamat consisted of seventeen words/clauses. This tradition has been narrated by Imam Ahmed bin Hanbal, Imam Tirmidhi, Imam Abu Daud, Imam Nisai, Darmi and Ibn e Majah.

Mishkat al Masabeeh, chapter of Adhan, Published in Delhi, Page 140

 

 

Can the Ahl’ul Sunnah bring their Adhan in line with the Adhan of nineteen clauses as described by the tradition? These Nasibi accuse the Shi’a of changing the Adhan, could they kindly respond to this Hadeeth, on that proves that they have removed six clauses from the Adhan. Although it is not incumbent on us to accept this Hadeeth, (since it is a non Shi’a source) the Shi’a Adhan is closer to this Hadeeth as it contains twenty clauses.

 

 

Shi’a Adhan

  • ALLAHO AKBAR (4 times)

    God is Great

  • ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)

    I bear witness that there is no God but Allah

  • ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)

    I bear witness that Muhammad (S.W.) is the Messenger of Allah

  • ASH-HADO ANNA ALIYAN WALI-YULLAH (2 times)

    I bear witness that Ali is the representative of Allah

  • HAYYA A’LASSALAAH (2 times)

    Hasten towards prayer

  • HAYYA A’LALFALAAH (2 times)

    Hasten towards prosperity

  • HAYYA A’LA KHAYRIL AMAL (2 times)

    Hasten towards the best of action

  • ALLAHO AKBAR (2 times)

    Allah is Great

  • LAA ILAAHA IL-LALLAAH (2 times)

    There is no God except Allah

Total – 20

One point to be noted is that we have mentioned “La illaha ilallah” only once due to “Al-hujatu lilhadham min muslimat” otherwise it is recited twice in the Shi’a Adhan being desirable like the other clauses.

 

If the Sunnis were to add “As-salatu khair al-min an-Naum” i.e. ‘Prayer is better than sleep’ to the Adhan it would increase the number of statements to seventeen but that this creates another headache since this was never taught or practiced by Holy Prophet (s) rather it an innovation of Umar bin Khattab during his reign who added it to the morning prayers.

 

:

Link to post
Share on other sites
  • Veteran Member

Well lets Analyze this case Shall we?

Now if we look at the Azzan of the Ahlul Sunnah:

 

The Sunni Adhan

 

The Adhan of the Ahl’ul Sunnah comprises of fifteen words and clauses in all. The Adhan is as follows:

  • ALLAHO AKBAR (4 times)

    God is Great

  • ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)

    I bear witness that there is no God but Allah

  • ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)

    I bear witness that Muhammad (S.W.) is the Messenger of Allah

  • HAYYA A’LASSALAAH (2 times)

    Hasten towards prayer

  • HAYYA A’LALFALAAH (2 times)

    Hasten towards prosperity

  • ALLAHO AKBAR (2 times)

    Allah is Great

  • LAA ILAAHA IL-LALLAAH
Total – 14

 

This is the Adhan which that the Ahl’ul Sunnah believe was initiated by the Holy Prophet (s). Of interest is the Adhan that Holy Prophet (s) taught to his companion Abu Mahdhura according to Mishkat al Masabeeh, Chapter of Adhan comprises of nineteen clauses and statements, not fourteen:

 

It is narrated by Abu Mahdhoorat that Holy Prophet (s) taught him an Adhan which consisted of nineteen words/clauses and Iqamat consisted of seventeen words/clauses. This tradition has been narrated by Imam Ahmed bin Hanbal, Imam Tirmidhi, Imam Abu Daud, Imam Nisai, Darmi and Ibn e Majah.

Mishkat al Masabeeh, chapter of Adhan, Published in Delhi, Page 140

 

 

Can the Ahl’ul Sunnah bring their Adhan in line with the Adhan of nineteen clauses as described by the tradition? These Nasibi accuse the Shi’a of changing the Adhan, could they kindly respond to this Hadeeth, on that proves that they have removed six clauses from the Adhan. Although it is not incumbent on us to accept this Hadeeth, (since it is a non Shi’a source) the Shi’a Adhan is closer to this Hadeeth as it contains twenty clauses.

 

 

Shi’a Adhan

  • ALLAHO AKBAR (4 times)

    God is Great

  • ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)

    I bear witness that there is no God but Allah

  • ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)

    I bear witness that Muhammad (S.W.) is the Messenger of Allah

  • ASH-HADO ANNA ALIYAN WALI-YULLAH (2 times)

    I bear witness that Ali is the representative of Allah

  • HAYYA A’LASSALAAH (2 times)

    Hasten towards prayer

  • HAYYA A’LALFALAAH (2 times)

    Hasten towards prosperity

  • HAYYA A’LA KHAYRIL AMAL (2 times)

    Hasten towards the best of action

  • ALLAHO AKBAR (2 times)

    Allah is Great

  • LAA ILAAHA IL-LALLAAH (2 times)

    There is no God except Allah

Total – 20

One point to be noted is that we have mentioned “La illaha ilallah” only once due to “Al-hujatu lilhadham min muslimat” otherwise it is recited twice in the Shi’a Adhan being desirable like the other clauses.

Do you know how many clauses the adhan and iqama have according to Shia ahadith?

Link to post
Share on other sites
  • Basic Members

Obviously tarawih is bidah, but I do find it funny to see so many Shias jumping on this, when in other contexts they will argue that you can't even properly define what bidah is. There are definitely some double standards going on here.

Other than the fact that we have explicit narrations from the Imams (as) against tarawih, I'd love for someone to tell me why tarawih is bidah and the third shahada in the adhan isn't.

 

You and everyone else need to drop this issue because your opinions are based on a very selective reading of the literature on the issue. Did you know that Sharif al-Murtadha's fatwa is nearly identical to the contemporary dominant position? Considering Sharif al-Murtadha's usul of only going by what is mutawatir, his fatwa clearly raises doubts as to why Sheikh al-Saduq called lie to the akhbar or third shahadah so hastily. Furthermore, Ibn al-Barraj took a similar position, and Sheikh al-Tusi's fatwa is distorted to actually be against this practice whereas all he says is that it isn't part of the adhan and does not mention anything about it being a sin to say it.

Link to post
Share on other sites

Do you know how many clauses the adhan and iqama have according to Shia ahadith?

 

Do you know, how many you have?

Do you know how many Bidah Ummar Al Khattab has added?

ohhhh wait, Everything from Ummar al Khattan is correct.....*sigh*

 

Please read your own books.

Link to post
Share on other sites

Can you just answer the question? If you don't know, just say so.

 

Your Question is very Vague.

Can you please Clarify your Point.

Are you Referring to the third Shahada?

Don't be very Quick to judge Friend.

Edited by TheIslamHistory
Link to post
Share on other sites
  • Veteran Member

Your Question is very Vague.

Can you please Clarify your Point.

Are you Referring to the third Shahada?

Don't be very Quick to judge Friend.

 

What is vague? You quoted a Sunni source saying there are 19 clauses in the adhan and 17 in the iqama, and used that to show that they weren't reciting the correct adhan and iqama. So I want you to tell me how many clauses there are in the adhan and iqama according to Shia ahadith.

Link to post
Share on other sites

My sunni friend brought up a point about how all prayer is good, so if a bunch of people want to pray together why is that wrong.

Are non wajib prayers not suppose to be prayed in congregation?

I am not very educated on the subject so i didnt know how to respond.

 

Nothing wrong with it in theory but would you pray nafilah prayers together? In any case from a sunni point of view there is nothing wrong with taraweeh, and nor is there a contradiction in their explanation.

 

 

Do you know, how many you have?

Do you know how many Bidah Ummar Al Khattab has added?

ohhhh wait, Everything from Ummar al Khattan is correct.....*sigh*

 

Please read your own books.

 

You think Haydar is a sunni?

 

He asked a simple question, but the point is that shias are more than willing to accept what could be classed as bidah when it suits them but then are overly critical of sunnis and taraweeh.

Link to post
Share on other sites
  • Veteran Member
  • Veteran Member

There's quite a few that have been discussed, and the list includes the usual ones (tatbir, 3rd shahada etc).

 

Which are not taken recommended or obligatory. Once again, I ask like what?

Edited by PureEthics
Link to post
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

×
×
  • Create New...