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In the Name of God بسم الله
Maisam Haider

Standing in taraweeh with personal intention

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If you use the same criteria to judge tatbir as you judge taraweeh, you will reach the same conclusions--both are innovations.

Actually, taraweeh may be a more reasonable extrapolation from the Prophetic sunnah as the Prophet did indeed pray at night during the month of Ramadan. You would have a hard time trying to derive tatbir from the sunnah of the Prophet or even Imams.

Unfortunately, many Muslims only see things through a sectarian lense which dilutes their ability to make a fair assessment on many practices. Tatbir and taraweeh are perfect examples.

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3 minutes ago, 786:) said:

If you use the same criteria to judge tatbir as you judge taraweeh, you will reach the same conclusions--both are innovations.

Actually, taraweeh may be a more reasonable extrapolation from the Prophetic sunnah as the Prophet did indeed pray at night during the month of Ramadan. You would have a hard time trying to derive tatbir from the sunnah of the Prophet or even Imams.

Unfortunately, many Muslims only see things through a sectarian lense which dilutes their ability to make a fair assessment on many practices. Tatbir and taraweeh are perfect examples.

Quote me if you're addressing my post. 

You don't have to try and extrapolate anything if you're usooli and do taqleed.

To my knowledge, no maraja has given permission of taraweeh till date - makes it haram across shi'ism - plus we have ahadith of Aimma (ams) condemning taraweeh as a bid'ah. 

Tatbir has mixed fatwas. Some allow, it some don't - To each his own muqallad. 

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5 hours ago, Sirius_Bright said:

Quote me if you're addressing my post. 

You don't have to try and extrapolate anything if you're usooli and do taqleed.

To my knowledge, no maraja has given permission of taraweeh till date - makes it haram across shi'ism - plus we have ahadith of Aimma (ams) condemning taraweeh as a bid'ah. 

Tatbir has mixed fatwas. Some allow, it some don't - To each his own muqallad. 

 

:salam:

Come on brother, the unanimous condemnation of tarawih is an easy thing for Shia scholars.

Many scholars know that if they condemn tatbir too harshly, they will lose influence amongst the masses. So even though it is a practice that has no basis in Islam and gives it a terrible image, they will give it more credit than tarawih against which we have indeed a few narrations.

 

Edited by realizm

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Alhamdulilah, 

Is tatbir a practice of Muhammad SAW? No

Did Ali (عليه السلام) follow in the footsteps of Muhammad SAW in beating himself? No

Alhamdulilah, I don’t remember this being a tenant of Islam. 

This particular topic is not about Tatbir but I agree it is extreme and an innovation like Tarawih. The idea of prayer in the masjid is at least in the Qur'an. It’s the idea of Tarawih being a mandatory and optional congregational prayer started by Umar the Self imposed caliph that makes it an innovation. But no where in the Qur'an does it mentions harming ones self intentionally. You are not even supposed to fast if you are sick. So how would blooding yourself up be allowed.

Like I said when the Mahdi comes he will have to straighten out the Shia as well as the Sunni. Not all Sunni Muslims are Sunni because of support for the self imposed caliph system. And not all Shia are true Shia because they bloody themselves up by their own hands while mourning Imam Hussein (عليه السلام). 

This is why I only stick to what the Ahlul Bayt does because they will not contradict the Qur'an in any way. Other men have the fallibility of making and allowing mistakes or allowing innovations that are bid’ah. 

May Allah have mercy On the believing men and believing women.  

Edited by AbdulKarim313_Austin/Nola

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2 hours ago, realizm said:

 

:salam:

Come on brother, the unanimous condemnation of tarawih is an easy thing for Shia scholars.

Many scholars know that if they condemn tatbir too harshly, they will lose influence amongst the masses. So even though it is a practice that has no basis in Islam and gives it a terrible image, they will give it more credit than tarawih against which we have indeed a few narrations.

 

your point is correct the but the reason your are providing is not 100% right.

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21 hours ago, Sirius_Bright said:

Both are forbidden act, what difference does it make. 

You were not ready to go for taraweeh but you went only because of your host. Anyway, I don't want to discuss this. It was meant as a general statement and not to target anyone. I apologize if that hurt you in any way.

General statement - Unity has caused us damaged big time.

Can you provide any fatwa which explicitly says that taraweeh with forada intention is forbidden? If you cannot, then don't make your own assumptions that it is forbidden like alcohol. That is a dangerous and problematic way of thinking. To date, I have not found any single fatwa which renders forada niyyat haram in taraweeh. If you are aware of such fatwa then please share it with us. 

I did not go because of my host - that is your another wrong assumption. The intention was to please Allah, by joining Sunni congregation for unity and showing islmaic moral ethics by not declining the dinner from the host. Whether Allah would have been more pleased if I had sacrificed both these recommended acts for the sake of avoiding Taraweeh is a judgment only Allah can make himself - neither you nor I. In either case, the intention was to gain Allah's pleasure, not the host. 

3Question: Can one say one’s congregational prayer behind a Sunni Imam with the intention of Jama'at (congregation)? And should one recite al-hamd on his own?

Answer: It is permissible to offer prayer in their congregational prayer. However, it is obligatory upon you to recite al-Hamd and Sura-e Tawhid yourself – be the recitation in low voice though.

https://www.Sistani.org/english/qa/01262/

Whether this includes or excludes Taraweeh remains to be seen. If it is forbidden, then perhaps they should ammend the answer by writing in brackets that taraweeh is excluded. 

Edited by Maisam Haider

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19 hours ago, 786:) said:

It was a fair question. You would be hypocritical to call taraweeh a sin yet applaud those who partake in bizarre Muharram rituals.

Salam majority of us here don't follow bizarre Muharram rituals also there was threads that was questioning well accepted naration & tradition about Muharram that are not bizare like as chest beating  here but it's very rare that a Sunni criticizes Tarawih & majority are sticked to it without question to it & know it a holy ritual &prayer that nobody can even ask about it's history of creation of it although it recorded clearly it is an innovation after Prophet & described as ' good innovation' by second caliph.

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4 hours ago, Maisam Haider said:

Can you provide any fatwa which explicitly says that taraweeh with forada intention is forbidden?

Can tarawih prayer be done based on taqiyyah?

The Office of the Ayatollah Imam Khamene'I ( Mudda Zhilluhu al-'Ali ): That is not Allowed.

 

Ayatollah  Siistani's Office ( Mudda Zhilluhu al-'Ali ): This is not Allowed, unless there is a demand that it must be taqiyyah and it is impossible to avoid it.

 

Office of the Supreme Ayatollah Makarim Shirazi ( Mudda Zhilluhu al-'Ali ): There is no obstacle if in a state of taqiyyah (Not Allowed if it is not in the condition of  taqiyyah )

 

The answer of Ayatollah Mahdi Hadawi Tehrani ( Damat Barakatuhu ) is as follows: If rejecting the request is contrary to taqiyyah , then every two rak'ahs is intended to offer mustahab and not the intention of tarawih prayer.

Therefore, if a Shia leaves tarawih prayer will create various threats to life or property for him, then he may do the prayer. Yes, sometimes there is minimal danger and can be tolerated in leaving taqiyyah where taqiyyah in this case is not allowed

https://www.islamquest.net/id/archive/question/fa7804

https://www.islamquest.net/fa/archive/question/fa7804

But according to narrations from Ahlul-Bayt (a), the well-known Prophet of Islam has not read such a prayer. Also, in these hadiths, reading Nafilah prayers in congeration is an innvation and unacceptable. [4] And [5]

 

[4] نک: شیخ حر عاملی، وسائل الشیعة، ج 8، ص 44،بَابُ عَدَمِ جَوَازِ الْجَمَاعَةِ فِی صَلَاةِ النَّوَافِلِ فِی شَهْرِ رَمَضَانَ وَ لَا فِی غَیْرِه.

Sheikh Hur Ameli wasāʾil al-shīʿa v 8, p44

[5] آیت الله جعفر سبحانی، الانصاف فی مسائل دام فیها الخلاف، ص: 381.

Ayatollah Jafari Sobhani الانصاف فی مسائل دام فیها الخلاف، p 381

Imam Reza (عليه السلام) : "praying Tarawih in congregation  is not allowed" [6]
[6]. شیخ حر عاملی، محمد بن حسن، هدایة الامة الی احکام الائمة(ع)، ج 3، ص 300، مشهد، آستان قدس رضوی ، چاپ اول، 1414ق.

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In this regard, Imam Sadiq (عليه السلام) has been narrated: "The fasting in day of Ramadan is obligatory and the congregation is in the night is innovation. The Prophet ((صلى الله عليه وآله وسلم)) did not attend the prayer of the Tarawih on the nights of Ramadan. If the organization of Trawaih was good to the community, then the Prophet did not leave it. The Prophet on some nights of Ramadan, while praying in the mosque, prayed for Naflah, some people followed him, when he found that a group was being followed by him ,he  returned home and prayed Naflah in home three nights. After three days, he went to the pulpit, after the prayers of the Almighty Allah, said: "O people, do not keep the prayers of Naflah in Ramadan and non-Ramadan nights. Anyone who does it is an innovator. It is also the prayer of Duha because prayer is an innovation, and every innovation is misguidance, and all the misguidances are ultimately in hell. So the Prophet ((صلى الله عليه وآله وسلم)) came down from the pulpit, while he said that a few Mustahab (supererogatory) act is better than doing much with the innovation. "[1]

محدث نوری، مستدرک‏الوسائل، ج 6، ص 217 – 218، مؤسسه آل البیت، قم، چاپ اول، 1408ق

[1] Muhades Nuri , Mustadrak Al'Wasa'il  V 6 , p 217-218 1408 AD

According to this narrative, the second caliph ordered the congregation to read the prayers of the Tarawih. Many Sunni followers of the second caliph admit that this is innovation, but they say that after observing this, they say "Nemat al-Bada'a",«نعمت البدعة» the best  innovation. [2] However, prayers of Eidayn, the obligatory or the Mustahab (supererogatory) have been payed from the time of the Prophet in the congregation.

[2]Sahih Bukhari, book of Salat al-Tarawih, Baba Fazl (virtue) who-Qama (hold) it in Ramadan.

In addition, Shi'a jurisprudents believe that the prayers of Eid al-Fitr and Qurban are obligatory during the presence of the infallible Imam, and regarding the time of absence, the view of Imam Khomeini is as follows: "The obligatory precaution is that the prayers of Eid al-Fitr and al-Adha during the absence of Imam (A) do not cry with the congregation, but does not hinder the intention of Raja [ reaching to virtue]'. [3]

[3] Imam Khomeini, Seyyed Ruhollah, Explanation of Al-Masael (Mohashi), vol. 1, p. 770, p. 1407, Islamic Publications Office, Qom, eighth edition, 1424 AD.

https://www.islamquest.net/fa/archive/question/en21550

https://en.wikipedia.org/wiki/Duha

 

Edited by Ashvazdanghe

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15 hours ago, Maisam Haider said:

Can you provide any fatwa which explicitly says that taraweeh with forada intention is forbidden? If you cannot, then don't make your own assumptions that it is forbidden like alcohol. That is a dangerous and problematic way of thinking. To date, I have not found any single fatwa which renders forada niyyat haram in taraweeh. If you are aware of such fatwa then please share it with us. 

Brother @Ashvazdanghe already posted fatwa from some top muqallad. If taraweeh is considered haraam then there's no point in asking if it is allowed with 'Forada' niyyat. It's altogether haraam.

Also, the fatwa of Sayed Ali Sistani you posted tells about regular prayers and in that too you only have to synchronize action with Sunni imaam otherwise it is as good as praying forada and alone. 

15 hours ago, Maisam Haider said:

The intention was to please Allah, by joining Sunni congregation for unity and showing islmaic moral ethics by not declining the dinner from the host.

Unity is neither in usool e deen nor in furoo e deen to ve wajib on us. Why do we need to compromise our beliefs every time for unity. Why can't we just follow our own things and co-exist peacefully in society. 

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3 hours ago, Sirius_Bright said:

Brother @Ashvazdanghe already posted

Unity is neither in usool e deen nor in furoo e deen to ve wajib on us. Why do we need to compromise our beliefs every time for unity. Why can't we just follow our own things and co-exist peacefully in society. 

AstaghfirAllah,

Don’t worry brother Allah will soon send Imam Mahdi (عليه السلام). to fix all these innovations in both sides. 

 

 

 

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On 5/13/2019 at 6:49 PM, Sirius_Bright said:

Alaikas Salaam, 

Why would someone want to stand in bid'ah congregation? 

How is congregational Taraweeh a Bid'ah when people used to pray in groups before Umar unified them under a single Imam?

Another question that has always perplexed me is that Twelvers have hundreds of things as acts of Ibdah that they do which the Prophet (صلى الله عليه وآله وسلم) never taught but why aren't they Bid'ah? A Twelver will seemingly get rewarded by Allah for crawling on the floor through mud like a zombie to a shrine or they will perform Salatul Fatimah but they will not be rewarded for praying as the Prophet (صلى الله عليه وآله وسلم) prayed? Sounds about right 

 

Edited by Ar.alhindi

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7 minutes ago, Ar.alhindi said:

How is congregational Taraweeh a Bid'ah when people used to pray in groups before Umar unified them under a single Imam?

Another question that has always perplexed me is that Twelvers have hundreds of things as acts of Ibdah that they do which the Prophet (صلى الله عليه وآله وسلم) never taught but why aren't they Bid'ah? A Twelver will seemingly get rewarded by Allah for crawling on the floor through mud like a zombie to a shrine or they will perform Salatul Fatimah but they will not be rewarded for praying as the Prophet (صلى الله عليه وآله وسلم) prayed? Sounds about right 

 

Alhamdulilah, 

Brother it’s all bid’ah. Even when I was a Sunni Muslim I knew Tarawih was bid’ah from reading Sunni Hadith. Abu Bakr is given credit for saving the Qur'an and Umar for making a Tarawih. The Shia have their innovations as well. I saw someone in a video saying they would rather say Ya Ali rather than Ya Allah. There are extremes and hiccups on both sides of the fence. 

I personally only stick to Qur'an and Ahlul Bayt. I don’t do Ursurping caliphate system and I don’t do muqalids and Marja system. I respect the Marja but I don’t pledge myself to any man except Imam Mahdi (عليه السلام). and whoever The Imam should tell me to follow them that’s who I will follow Insha’Allah. 

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28 minutes ago, AbdulKarim313_Austin/Nola said:

Alhamdulilah, 

Brother it’s all bid’ah. Even when I was a Sunni Muslim I knew Tarawih was bid’ah from reading Sunni Hadith. Abu Bakr is given credit for saving the Qur'an and Umar for making a Tarawih. The Shia have their innovations as well. I saw someone in a video saying they would rather say Ya Ali rather than Ya Allah. There are extremes and hiccups on both sides of the fence. 

I personally only stick to Qur'an and Ahlul Bayt. I don’t do Ursurping caliphate system and I don’t do muqalids and Marja system. I respect the Marja but I don’t pledge myself to any man except Imam Mahdi (عليه السلام). and whoever The Imam should tell me to follow them that’s who I will follow Insha’Allah. 

The Ulemma say it wasn't Umar who started Taraweeh, rather it was a voluntary Sunnah, and the people prayed alone and behind the Prophet (صلى الله عليه وآله وسلم) in congregation during his life time; after he died, people still prayed in congregation and individually, but Umar gathered the different groups under one Imam rather than say have 5 Imams with 5 different Jamaat reciting all at the same time in different parts of the Masjid. Umar thus called praying Taraweeh in congregation 'a good innovation' in the linguistic sense I.e. it is good that Allah/the Prophet (صلى الله عليه وآله وسلم) allowed for people to pray this voluntary prayer together as a single Jamaat.

We thus have other Sunnahs which affirm praying as a congregation such as if one prayers with the Imam from Ishaa until he prays Witr, then it is as if he prayed the entire night. Obviously this indicates praying congregationally rather than alone.

Edited by Ar.alhindi

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Let us discuss the condition of the people before 'Umars reign. What did the Prophet (sallallahu alayhi wasallam) say about these extra night prayers?

 

[Aba Hurayrah narrates: The Messenger of God (sallallahu alayhi wasallam) used to commend prayer at night during Ramadan but did not command it as a duty. He (sallallahu alayhi wasallam) used to say: "Whoever spends the nights of Ramadan in prayer, out of piety and to seek God's reward, his previous sins will be forgiven for him." (Sahih Muslim)]

 

['Abdul-Rahman bin 'Awf (Radhiyallahu Anhu) narrates: The Prophet (sallallahu alayhi wasallam) said: "God most glorious Has made Ramadan's fast obligatory while I have made it my tradition to stay up in prayer during the nights. Whosoever shall fast and pray the nights in piety while seeking its rewards will be released from his sins as his mother released him at birth." (Musnad Ahmad)]

From this we learn:

 

A- The Prophet (sallallahu alayhi wasallam) encouraged them to spend the nights of Ramadan in prayer.

 

B- The Prophet (sallallahu alayhi wasallam) never declared that Taraweeh was obligatory.

 

C- He (sallallahu alayhi wasallam) described its great reward for the people.

 

Alright, so we understand from the above that the people were praying during the nights in the mosques and the houses to seek this great bounty.

 

The question now is, were they praying these prayers together in congregation or was it individual worship?

 

['A'ishah (Radhiyallahu Anha) said: During Ramadan, the people used to pray at night inside the mosque of the Prophet (sallallahu alayhi wasallam) and they'd be in random groups. If a man has memorized some Qur'an, he'd lead a party of five or six in these prayers. In one of these nights the Prophet (sallallahu alayhi wasallam) ordered me to prepare for him a prayer mat outside my room and after he prayed the last 'Isha' he left. Upon his arrival at the mosque, people gathered around him so he led them in long prayers during the night. (Nayl-ul-Awtar)]

 

[Abu Dharr (Radhiyallahu Anhu) reported: We fasted Ramadan with the Messenger of Allah (sallallahu alayhi wasallam) and he did not lead us in the night prayers (I.e Qiyam) until there were seven days left of the month, then he led us in night prayers until one-third of the night had passed. Then, when there were six days left, he did not lead us. When there were five days left, he led us in praying the night until half that night had passed. At that point, I requested:

 

"O Messenger of Allah (sallallahu alayhi wasallam), why don't you lead us for the rest of this night?" He (sallallahu alayhi wasallam) answered me:

 

"Worry not, If a man prays with the leader until he leaves, it will be counted as if he spent the whole night in prayer." Then, when there were four days left, he did not lead us in the night prayers. When there were three days left he sent for his daughters and women, and gathered the people, and he led us in praying all throughout the night until we feared that we would miss "al-Falah". He did not lead for the remainder of that month." Dawud (one of the narrators) asked: "What is al-Falah?" I said: "The time of Suhur." (Sunan al-Tirmidhi)]

 

From this we learn:

 

A- The Prophet (sallallahu alayhi wasallam) did lead them in the long night prayers during Ramadan.

 

B- He (sallallahu alayhi wasallam) led them multiple times during the last third of Ramadan.

 

So an Imam leading the people during the Qiyam of the evening does not seem to be an innovation or a new invention but the question now is why this peculiar pattern? 

 

Why did the Prophet (sallallahu alayhi wasallam) do it on some days and drop it at other times randomly?

 

['A'ishah (Radhiyallahu Anha) narrated: The Messenger (sallallahu alayhi wasallam) prayed at the mosque one night and some people prayed behind him. Then he (sallallahu alayhi wasallam) did similarly the next day and the number of people increased. On the third or fourth, people gathered but the Prophet (sallallahu alayhi wasallam) never came out till morning, then he (sallallahu alayhi wasallam) stood and addressed them saying: "I see what you're doing and the only thing that prevented me from coming out to you was that I feared it may become a prescribed obligatory duty." And that was in Ramadan. (Sunan al-Nasa'I al-Kubra)]

 

From this we learn:

 

A- The Prophet (sallallahu alayhi wasallam) loved to pray Taraweeh in congregation alongside his Companions but he feared it would turn into an obligatory prayer so he avoided it.

 

So what was the condition of the people when it comes to these night prayers during those times?

 

 

To learn this, we quote the early renowned scholar Shihab-ul-Din al-Zuhri.

 

[Al-Zuhri said: So the Prophet (sallallahu alayhi wasallam) passed away and the condition was as such during the Caliphate of Abi Bakr (Radhiyallahu Anhu) and the first part of 'Umar bin al-Khattab's Caliphate. (Muwatta' Malik)]

 

Thus, people remained in that situation – some praying individually, others praying in congregation – inside the mosque until 'Umar organized them in the Masjid. With this, we move to the main narration that gets the deviants riled up.

 

[Ibn 'Abdul-Qari said: I went out to the mosque with 'Umar bin al-Khattab on a night from the nights of Ramadan. As we entered, we saw that the people were divided, some praying individually and others forming groups and leading people.

 

Upon this, 'Umar (Radhiyallahu Anhu) said: "If I united these folks behind a single reciter that would be best." After deciding on this, he gathered them behind Ubay bin Ka'b (Radhiyallahu Anhu). The next night, I went out with him while the people stood behind their reciter (I.e Ubay) so 'Umar (Radhiyallahu Anhu) said: "A blessed innovation this is. However, those who sleep during it have done even better than those who stay up."

He means those who stay up to pray at the end of the night as opposed to those who stay up to pray at the beginning of the night. (Sahih Bukhari)]

 

From this we learn:

 

A- People were still praying the nights of Ramadan as individuals and groups as the Messenger (sallallahu alayhi wasallam) left them.

 

B- Caliph 'Umar (Radhiyallahu Anhu) decided to organize the Muslims behind one Imam in Taraweeh.

 

C- Ubay bin Ka'b (Radhiyallahu Anhu) was the best Qur'anic reciter at that time.

 

D- 'Umar (Radhiyallahu Anhu) was satisfied with this decision and thinks it's better.

 

E- Praying the last part of the night is better than praying the first part of the night according to 'Umar (Radhiyallahu Anhu).

 

F- People were free to join the congregation or pray the night prayers separately.

 

The issue arises when people read the expression "A blessed innovation this is." They think that 'Umar (Radhiyallahu Anhu) has committed a sin by innovating. Truth of the matter, is that as you clearly saw from previous reports, 'Umar (Radhiyallahu Anhu) never innovated a new thing in the religion.

 

This is because the word "Bid'ah" can be used in its linguistic form or its technical scholarly form.

 

An example is the word Sahabi (companion), in its linguistic form it simply means a person who accompanies you on a journey or a person who spends a lot of time with you. Whereas in its scholarly technical form it means: "Any person who saw the Prophet (sallallahu alayhi wasallam), embraced Islam and died upon it." A big difference.

 

Another example is the word Hadith (narration), in its linguistic form it simply means any story you narrate about anything. Whereas in its scholarly technical form it means: "Any words, actions or confirmations by the Prophet (sallallahu alayhi wasallam)."

 

Likewise, the word Bid'ah (innovation), in its linguistic form means any change whether good or bad, such as the Qur'an being printed on paper instead of animal skin like in the past. This simply makes accessing it and preserving it more convenient, it does not change the Qur'an's nature, text or status. Whereas the technical term is referred to as "Ihdaath" or "Adding new religious tenets without precedent or subtracting from the religious tenets without excuse."

 

When 'Umar (Radhiyallahu Anhu) used it he simply meant "This is a blessed change" or "A change for the best" not that he added something to the religion or changed the tradition of night prayers that was previously established by Rasul-Allah (sallallahu alayhi wasallam). 

 

Furthermore, 'Umar (Radhiyallahu Anhu) is often praised for reviving this blessed tradition since after the seal of Prophet-hood there was no chance of it becoming obligatory duty because revelation ended (which was the only reason the Messenger (sallallahu alayhi wasallam) never did it regularly)..

 

From here we conclude that

 

Salah at-Tarawih has been legislated as a congregation in the mosques. The Prophet (peace be upon him) was the first to start the Sunnah of Salah at-Tarawih in the mosque, but then he left it out of fear that it would become obligatory on the people. When the Prophet (peace be upon him) left this world and went to be with his Lord, the Shari'ah was completed and there was no fear of Tarawih becoming obligatory. Its religious nature as a congregational salah has remained and is established.

 

It is necessary for the Muslims to take care of this salah and offer it completely, and have patience for the sake of Allah the Exalted.

 

Shaikh Ibn Uthaimin said: "No one should fall behind in obtaining the rewards of salah at-Tarawih. He should not leave until the Imam finishes it and Witr, so that he obtains all the reward for praying at night."

 

It is allowed for the women to attend salah at-Tarawih in the mosques so long as there is no danger, whether from them or against them. But it is necessary that she attends covered and wearing hijab, not showing off, perfumed, raising her voice, or displaying her beauty.

 

It is from the sunnah that they stand behind the men and away from them. They should begin with the last row because that is the opposite from men. They should leave the masjid right after the Imam makes tasleem and not stay unless due to some necessity.

 

This is because of the Hadith of Umm Salama who said: 

 

"When the Prophet would make salaam, the women would get up when he finished taslim. He would stay in his place for a little while before he would stand. She said: We think, and Allah Knows Best, that this was so that the women could depart before the men would catch up to them."

[Narrated by Al-Bukhari]

 

May the peace and blessings of Allah be upon our Prophet, his family, companions, scholars, and all the Ummah.

Edited by Hassan-
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