SALLAM ALLAIKUM JAMMAT MUSLUMIN WAL MUSLIMAT

please can someone in the house help the Ummah with the daily MIDNIGHT NAFILAT
It is important please

WA ALAIKUM SALAM
there is no die hard rules concerning the number of Nafilat one should observe and the Suraa to be recited.Nafilat starts from two Rakaat upwards and recite and any Ayat or surat of the Holy Qurian according to what u feel is best for u at that moment and the time u have.
Allah Knows best

Thanks
May Allah accept our Ibadat

Kehdon:

WA ALAIKUM SALAM
there is no die hard rules concerning the number of Nafilat one should observe and the Suraa to be recited.Nafilat starts from two Rakaat upwards and recite and any Ayat or surat of the Holy Qurian according to what u feel is best for u at that moment and the time u have.
Allah Knows best

You are right Kehdon, you can recite any suraa, and observe any number of Rakat, but in a situation where you have a rule to guide you then you should follow it.

Allah (SWT) knows best

Ramadan Kereem

I hope u can read french!
LES NAFILAS DU MOIS DE RAMADAN
- Veille du 1er jour : Celui qui effectue dans la nuit qui précède le premier
jour du ramadan 12 rakas avec pour chacun la sourate fatiha suivie des
sourates : ina anezalnahou (2 fois), alkafirouna (2 fois), Ikhlass (2 fois),
Dieu le sauvera à jamais de l’enfer et exaucera tous ses voeux formulés à la
suite de cette prière
- Nuit du 1er au 2: celui qui effectue 6 rakas avec pour chacun d’eux la
fatiha suivie de la sourate ina ahtainakal(10 fois), sera absous de tous ses
pêchés avant qu’il ne quitte les lieux de prière , il bénéficiera des avantages
liés à mille grands pèlerinages et è mille petits pèlerinages effectués ainsi
qu’aux avantages dus à quelqu’un qui a donné en offrande 1000 dirhams et
qui a rendu visite à 1000malades il aura également les avantages dus à
quelqu’un qui a accompagné 1000 morts jusqu’à leur dernière demeure;ainsi
qu’à ceux dus à quelqu’un qui alu tout le coran. Il bénéficiera enfin de
bénédictions plus importantes que celles dues à des dévotions d’une durée
de 70 ans.
- Nuit du 2 au 3 : si on effectue 6 rakas avec pour chaque rakas la Fatiha
suivie des sourates ina anzahnahou 4 fois khoulou ya ayouhal kafirouna 4
fois on aura bénéficie des avantages dus a quelqu’un qui aura a franchi 1000
personnes au terme d’une journée de jeune de ceux dus a quelqu’un qui
aura donne a habille 1000 personnes se trouvant dans un dénuement
complet ,donne a manger a 1000 personnes qui ont faim ,on bénéficiera des
bénédictions aussi importantes en quantités que le nombre des espèces
volantes de la planète , on bénéficiera en outre des avantages dus aux plus
grands saint et ceux dus a ceux qui sont tués au cours dune guerre sainte
,enfin on ne rencontrera aucune épreuve dans la tombe.
- Nuit du 3 au 4 : si on effectue 4 rakas avec pour chaque raka la fatiha
suivie de la sourate khoulya ayouhal kafirouna 3 fois, on bénéficiera des
avantages dues a 1000 personnes qui se sont acquittées de leurs dévotions,
on sera en plus absous de tous ses pèches avant qu’on ne quitte le lieu de
prière.
- Nuit du 4 au 5 : si on effectue 4 rakas avec pour chacun la fatiha suivie
des versets alam nasraa 1 fois, koul houwa allahou (3 fois), on sera
considère comme quelqu’un qui a fait le grand et le petit pèlerinage 1000 fois
On sera préservé de la pauvreté et verra nos chances d’acquisition de biens
multipliées. De chaque lettre naîtront 2anges qui se chargeront d’effacer nos
péchés et d’enregistrer des bienfaits à notre intention; de nous octroyer des
grades et ce, durant une année entière.
A notre mort, on bénéficiera des faveurs dues à un combattant tué au cours
d’une guerre sainte, on sera absous (de tous ses péchés), on ne connaîtra
pas les affres de la mort et on aura absolument les agréments de Toutpuissant,
à sa mort. On lui ouvrira de sa tombe des portes qui donnent sur le
paradis et qu’il contemplera jusqu’au jour du jugement.
- Nuit du 5 au 6 : 2 rakas avec pour chacun la « fatiha » suivie de la
sourate « khoul houwa allahou » (12 fois), il sera considéré comme
quelqu’un qui a effectué 1000 rakas sur le « makhama » Ibrahima (à
quelques mètre de la Kaaba), 1000 rakas dans la Mosquée de la Mecque,
donner en aumône (5000F) donner à manger à 1000 personnes qui ont faim,
ses voeux seront exaucés. Il sera considéré comme quelqu’un qui a donné à
manger après une journée de jeune à tous musulmans. A sa mort il sera
compté parmi ceux qui ont tué au cours d’une guerre sainte, il sera préservé
des affres de la mort, sa tombe sera aménagée comme un des jardins de
l’Eden. Il ressuscitera auréole de la lumière céleste, sera d’une beauté
comparable à celle du soleil avec le plus beau parfum du monde, il ira au
paradis sans subir aucune épreuve, sans jugement et il sera parmi les
prophètes dans la vie éternelle.
- Nuit du 6 au 7 :6 rakas avec pour chacun d’eux la « fatiha » suivie de la
sourate « khoul ya ayouhal kâfirouna »(7fois) et la sourate « khoul houwa
allahou » (7fois) il bénéficiera de bienfaits pour chaque verset, il sera
considéré comme quelqu’un qui aura donné en aumône 1000dinars; tous ses
voeux seront exaucés, il bénéficiera en outre de bénédictions aussi
importantes en quantité que le nombre de jours de l’existence terrestre;
pour chaque lettre on lui bâtira une grande maison au paradis.
- Nuit du 7 au 8 : 2rakas avec pour chacun la « fatiha » suivie de la sourate
« khoul houwa allahou » (12fois).Pour chaque lettre des sourates employées,
il bénéficiera des bénédictions dues à 1000 ans de dévotions. Il sera
considéré comme quelqu’un qui a donné à manger à tous les musulmans
pendant 70 ans révolus tout en leur donnant à boire et les habillant. Il aura
en outre les bénédictions
Liées à l’affranchissement de 1000 esclaves; ses voeux seront exaucés, il
ressuscitera avec la lumière céleste. Il traversera « siraat » comme un éclair,
il lui sera demandé de sauver de l’enfer (70) personnes qui y étaient
destinées.
- Nuit du 8 au 9 : 4 rakas avec pour chacun la « fatiha » suivie de la
sourate « tabatt yada » (3fois) et de la sourate « koul houwa allahou »
(1fois), il lui sera accordé les bénédictions dues à tous ceux qui acceptent
stoïquement les décrets divins (mounkat yi) et liés à la lecture du Coran
entier; il bénéficiera des bénédictions qui procurent 70 ans de dévotions
pendant lesquels il passe les jours à jeûner et les nuits à prier.
Ordre sera donné à deux anges qui se chargeront d’effacer tous ses péchés
et d’enregistrer des bienfaits à son intention et ce jusqu’au jour du jugement
dernier. Dieu agréera ses prières et son jeûne et le mettra à l’abri des
mauvaises intentions des hommes, il le préservera des mauvais tours de
“Satan” et toutes les angoisses. Le jour du jugement dernier, il sera parmi
ceux qui ne verront rien qui leur fasse peur ou les inquiété. On ouvrira à son
intention les portes des 8 paradis et le priera d’entrer dans celui de son choix
et ce sans le juger.
- Nuit du 9 au 10 :4 races avec pour chacun d’eux la « fatiha » suivie du
verset « ayatoul koursirou » (1 fois) .Avant de quitter le lieu de prière , il se
verra absous de tous ses péchés sans exclusive;on lui fera bénéficier de
bénédictions égales à celles de 50 (hommes de dieu) véridiques , de celles
de 70 personnes tuées dans une guerre sainte .Avant sa mort , il goûtera de
fruits provenant du paradis , on lui demandera de sauver de l’enfer 70
personnes qui y étaient destinées.
- Nuit du 10 au 11 : 4 rakas avec pour chacun d’eux la «fatiha »suivie de la
sourate « ina anzalnahou » (7 fois) , des sourates « khoul ya ayouhal
kafirouna » (7 fois) « khoul houwa allahou » (7 fois), après le salut final dire
« la hawla wala khouwata ila billahi haliyil azimi » (70 fois), dire ensuite «
salatou ala nabi » (70 fois), il sera absous de tous ses pèches sans exclusive
; pour chaque verset il lui sera accordé les faveurs dues aux dévotions d’une
année entière ainsi que celle dues à quelqu’un qui a rendu leur liberté à 1000
esclaves, donné en aumône 1000 dinars, donné à manger 1000 personnes
qui n’ont rien à manger, habillé 1000 personnes se trouvant dans le
dénuement le plus complet . Tout ce qui existe sur terre vivant ou non
intercédera auprès de Dieu pour qu’il lui pardonne ses péchés, il sera
préservé contre toutes calamités, toutes les peines, la faim, l’indigence (sous
toutes ses formes : raag) les djinns contre les affres de la mort il ira au
paradis sans aucun jugement.
- Nuit du 11 au 12 : 10 rakas avec pour chacun d’eux la « fatiha » suivie de
la sourate khoul houma allahou » (6 fois), il bénéficiera de 8000 épouses au
paradis et il vivra en compagnie du prophète (salla lahou tahala haleyli wa
sallama), il bénéficiera en outre des faveurs dues à celui qui a étudié le «
awréte, l’indjile » le « zabor » et le « coran ». Par ailleurs, il sera absous de
tous ses péchés quelle que soit leur importance même s’ils égalaient en
nombres les vagues de la mer. Il lui sera accordé les bénédictions dues à 70
ans de dévotions de Dieu ; il sera considéré comme quelqu’un qui rendu leur
liberté à 1000 esclaves ; le jour du jugement dernier on lui donnera de
sauver de l’enfer autant de personnes qu’il désira et qui y étaient destinées Il
ira au paradis sans être jugé.
- Nuit du 12 au 13 : 2 rakas avec pour chacun d’eux la « fatiha »suivie de
la sourate « khoul houwa allahou » (5 fois), on bâtira au paradis une grande
maison composée de 7 chambres tout en or .Dans chacune de ces chambres
il y aura 1000 lits avec dans chacun d’eux une épouse, en outre il bénéficiera
de bénédictions dues à 1000 rakas effectués.
- Nuit du 13 au 14 : 8 rakas avec pour chacun d’eux « fatiha » suivie de la
sourate « isa djaha » 7 fois , il sera considéré comme quelqu’un qui a donné
en aumône 1000 dinars, affranchi 1000 esclaves, donné à manger 1000
personnes n’ayant rien à manger .
Dieu agréera toutes ses prières et son jeune , il sera préservé contre les
maux d’ici et de l’au-delà .Il ne connaîtra pas les inquiétudes et angoisses du
jour du jugement dernier , il lui sera donner l’ordre de sauver de l’enfer
autant de personnes qu’il voudra et qui y étaient destinée sans qu’elles
soient jugées
- Nuit 14 au 15 : 6 rakas avec pour chacun d’eux la « fatiha » suivie des
sourates « isa djaha » et « khoul houwa llalou ».Dieu agréera ses prières et
son jeune, tous ses péchés seront reconvertis en bien faits .Pour chacune
des lettres composant les sourates employées ,il lui sera bâti une grande cité
au paradis ,il sera considéré comme quelqu’un qui a donné a manger aux
musulmans du monde entier
- Nuit 15 au 16 :2 rakas avec pour chacun d’eux la « fatiha » suivie de la
sourate « iza zoulzilati » (10 fois) s’il lui accordera beaucoup de bénédictions
en outre il sera absous de tous ses péchés par ailleurs , s’il se trouvait dans
l’angoisse ,Dieu l’en délivrera, Dieu le préservera des calamités de ce monde
et de l’autre ;il sera préservé contre la pauvreté et verra ses chances
d’acquisition de biens multipliées .Dieu se montrera miséricordieux à son
égard .Il ira au paradis en compagnie des plus illustrés créatures.
- Nuit du16 au 17 : 12 rakas avec pour chacun la « fatiha » suivie des
sourates « ina anzalnahou » (2 fois) et « khoul houwa allahou » il bénéficiera
de bénédictions d’un nombre aussi important que le nombre de tous les
croyant, du premier au dernier s’il se trouvait malade, il guérira, s’il se
trouvait endetté, Dieu l’acquitterait de ses dettes, s’il se trouvait angoissé,
Dieu l’en guérirait et Dieu le préservera de l’enfer.
- Nuit du 17 au 18 :10 rakas avec la « fatiha » suivie des sourates « sabi
hisma » (1 fois) « khoul ya ayouhal kafirouna » (1 fois) « khoul houwa
allahou » (1 fois), il sera considéré comme quelqu’un qui détiendrait toutes
les richesses terrestres et l’emploierait au service de Tout-puissant Dieu.
Pour chaque lettre des sourates employées, on lui bâtira une grande cité au
paradis , il sera considéré comme quelqu’un qui s’est acquitté de ses devoirs
envers le Tout-puissant pendant 70 ans au cours desquels, il aura passé la
journée à jeûner et les nuits à prier, il sera considéré comme quelqu’un qui a
lu le coran 100 fois ,fait 100 fois le grand pèlerinage et fait 100 fois le petit
pèlerinage, il bénéficiera des bénédictions dont Dieu connaît l’importance
avant de mourir, il lui sera montré sa demeure au paradis ,le jour du
jugement dernier, il ne verra rien qui lui fasse peur ou qui l’inquiète.
- Nuit du 18 au 19 : 6 rakas avec pour chacun d’eux la « fatiha »suivie de
la sourate « iklass » (7 fois). Le paradis est la récompense due a cette
prière, Dieu préservera l’auteur de cette prière de tout ce dont qu’il a peur,
Dieu exaucera tous ses voeux .Satan évitera de le rencontrer, il conservera le
foi jusqu'à la fin de ses jours, il fera partie des personnes à entrer au
paradis.
- Nuits du 19 au 20 : 8 rakas avec pour chacun d’eux la « fatiha » suivie
des sourates « ina anzalnahou » (1 fois) et « khoul houwa alahou « (3 fois),
il bénéficiera des bénédictions aussi important que celles dues a tous les
hommes qui on fait quelque chose de bien. Il sera absous de tous ses pèches
sans exclusive. On le préservera de l’obscurité de la tombe, il ira au paradis
en compagnie du prophète Mouhamad »salla lahoutahala haleyhi wasalam »
- Nuits du 20 au 21 : 4 rakas avec la « fatiha » suive de la sourate « khoul
houwa alahou » (20 fois), il sera considéré comme quel qu’un qui détiendrait
tous les biens de la planète et les dépenserait au non de Dieu, comme
quelqu’un qui avait lu le « tawréte »,
- Nuit du 21 au 22 : rakas avec la Fatiha suivie des sourate Sabi hisma ( 3
fois) Inna Anzalnahou (3 fois), khoul houwa Allahou (3 fois), Falakhi(3
fois)Nassi(3 fois)Dieu bâtira à son intention 70 cités avec dans chaque
citè1000 maisons et dans chaque concession 1000 chambres en or et en
argent , dans chaque chambre 1000 lits et dans chaque 1000 épouses.
- Nuit du 22 au 23 : 4 rakas avec la Fatiha suivie des sourates IZ Diaha
Nassourou Lahi(5 fois) Khoul houwa Allahou(5 fois), il sera absous de tous
ses pêchés. Ordre sera donné à 2 anges qui se chargeront d’effacer ses
pêchés et d’enregistrer en son nom des bénédictions pendant une année
entière. S’il meurt entre temps, il bénéficiera des bénédictions dues à
quelqu’un qui s’est fait tué au cours d’une guerre sainte. Il ressuscitera avec
une beauté aussi éclatante que le soleil, il traversera siraat comme un éclair
- Nuit du 23 au 24 :6 rakkas avec la fatiha suivie de la sourate Khoul
houwa Allahou (3 fois), il ira au Paradis sans être jugé.
- Nuit du 24 au 25 : 8 rakas avec la Fatiha suivie de la sourate Khoul
houwal Allahou (41 fois), il sera absous de tous ses pêchés avant de quitter
le lieu de prière en outre, il ne connaîtra jamais les épreuves de Dieu.
- Nuit du 25 au 26 : 10 rakas avec la Fatiha suivie des sourates
Alkharihatou (1 fois) Koul houwa Allhou (5 fois). Après la prière il se repend
aussi longtemps qu’il lui est possible, il sera préservé des deux feux de
l’enfer, il sera considère comme quelqu’un qui aura jeûne pendant toute la
durée de l’existence, il bénéficiera des bénédictions aussi importantes en
quantité que le nombre de toutes les étoiles et de toutes les feuilles des
arbres; il bénéficiera également de bénédictions capables de couvrir tout
l’espace compris entre le ciel et la terre. Le jour de la résurrection il ira au
Paradis escorté des anges : Djibrilou, Mikail, Azrafil, Izrahil.
- Nuit du 26 au 27 : 12 rakas avec la Fatiha suivie vde la sourate Ina
anzalnahou (10 fois) il bénéficiera de bénédictions aussi importantes en
nombre que le nombre des jours de l’existence terrestre » A la résurrection,
il sera parmi les prophètes.
- Nuit du 27 au 28 : 4rakas avec la Fatiha Suivie des sourates wattiini (5
fois) khoul ya ayouhal kafirouna (5 fois)Ikhlass(5 fois), Après la prière , il se
repent aussi longtemps qu’il peut alors, il sera absous de tous ses pêchés.
- Nuit du 28 au 29 : Même chose qu’à la nuit du 27 au 28
- Nuit du 29 au 30 : 6 rakas avec la fatiha suivie de la sourate koul houwa
Allahou(11 fois kil sera bâti à son intention une maison au Paradis. De même
si on effectue 4 rakas avec la fatiha suivi de sourate Khoul ya Ayouhal
kafirouna (25 fois Khoul houwa Allahou (25 fois), on sera préservé de feux
de l’enfer, on sera absous de tous ses péchés, de même ses proches parents
on traversera Siraat comme un éclair.

bolar:

You are right Kehdon, you can recite any suraa, and observe any number of Rakat, but in a situation where you have a rule to guide you then you should follow it.

Allah (SWT) knows best

Ramadan Kereem

Asalam alaykum,
The rule to follow is that of Allah, His prophet and the rightly guided sahabah. The Prophet (saw) and his companions used to observe the nawafil without a rigid rule of surah to use or number of rakah. The Prophet only recommended that after observing the nawafil in twos, we should end it with witr (one rakah).

There is a list that people pass around and some mosques even read out number of rakah and the specific surah to read on each for everyday. This is an innovation that we should not join in.

May Allah guide us right.

Baraakallahu feeki Sister Zayhal, you have said the truth.

I like that this came up. I hope many muslims are guided by it

good work guys, thanks for the guide.........

This is a very common innovation... Hopefully people take care..

tbaba1234: This is a very common innovation... Hopefully people take care..

you're right.it is an "innovation" just like taraweeh:

https://www.nairaland.com/729659/it-allowed-pray-taraweeh


PS:Tahajjud prayed individually is an Islamic act.Tahajjud is should not be taken as obligatory prayer or one to be performed in congregation.any supplementary prayer that is prayed in congregation is an innovation just like taraweeh is innovation.

^ tarawih can be observed in congregation or individually but it is not compulsory... I know the shia have a different opinion but rasul Allah did lead tarawih for 3 or 4 days and only stopped so that we do not make it compulsory.

I think vedaxcool already addressed it on your thread...

^

Rasulullah never did order tarawih in congregation (but people wanted to impose that);not like he invited them to do it.that point is clear based on sunni hadith.he witnessed people started doing it in congregation and after a few days,stopped it as it obviously based on revelation.but Rasul (sa) personally never did invite people to it;but when people wanted to do it,he stopped it.

you should review that thread.very ridiculous of you to claim Vedaxcool of all people can make sense.

note the difference:

praying it at home as the Prophet (sa) ordered is not obligatory but the Prophet (sa) encouraged that.even after his encouragement,Muslims dont see it as obligatory to pray it at home.but he stopped people from praying it in congregation yet sunnis still do it in congregation as if it is obligatory from the first night of ramadan to the last night.why?

if the Prophet (sa) had the fear of people thinking it is obligatory then,he should have equally had that fear that they would equally think it is obligatory even when they pray it at home.but he encouraged praying it at home.the fact is congregational prayers are obligatory prayers.that is the message.name any salat prayed in congregation and it is obligatory prayer.but any nafila or supplementary prayer that is not obligatory but based on individual extra effort is prayed individually.

LagosShia: note the difference:

praying it at home as the Prophet (sa) ordered is not obligatory but the Prophet (sa) encouraged that.even after his encouragement,Muslims dont see it as obligatory to pray it at home.but he stopped people from praying it in congregation yet sunnis still do it in congregation as if it is obligatory from the first night of ramadan to the last night.why?

if the Prophet (sa) had the fear of people thinking it is obligatory then,he should have equally had that fear that they would equally think it is obligatory even when they pray it at home.but he encouraged praying it at home.the fact is congregational prayers are obligatory prayers.that is the message.name any salat prayed in congregation and it is obligatory prayer.but any nafila or supplementary prayer that is not obligatory but based on individual extra effort is prayed individually.

that is the true summary of it.

Rafidi :


that is the true summary of it.

Actually it is not a true summary
It is not really correct to say that congregational prayers are obligatory. Obligatory prayers or acts are those that if missed, they must be made up
Janazzah prayer (for the dead), salat Istisqa (rain prayer) are prayed in congregation
But if I miss them, will I repay them? No. Same goes for eid prayer
If I miss Jumuah prayer, I cannot even repay it, I have to pray 4 rakats of dhur

Regarding taraweeh, fact is
It is not obligatory - individually or in congregation. There is no punishment if it is not said
Since non-obligatory prayers are best said at home, it is better to pray it home
However, it is not bidah to pray it in the mosque
And sunnis continue to avail themselves of that opportunity

LagosShia: note the difference:
yet sunnis still do it in congregation as if it is obligatory from the first night of ramadan to the last night.why?
.

Sunnis do it in congregation to
1. Get the reward similar to praying the entire night
2. encourage those who would otherwise not do it at all and consequently miss out on the blessings of that act in the blessed month of Ramadan

But Sunnis know that it is not obligatory and there is a hadith in Bukhari to show that it is better to say it home (see below)

LagosShia: note the difference:
if the Prophet (sa) had the fear of people thinking it is obligatory then,he should have equally had that fear that they would equally think it is obligatory even when they pray it at home.but he encouraged praying it at home.

The hadith said the Prophet (PBUH) said that he feared that it would be made obligatory. So we cannot start asking why he did not fear it would be made obligatory if said individually.
But let us look at these reasons:
The Prophet (PBUH) was sent with the divine message. He knew best what to fear and what not to fear and he acted accordingly


Prayers said individually are usually non-obligatory. So it was unlikely that the prayer they said individually would become obligatory

Allah knows best

This hadith encourages us to pray in congregation, if we want to have the reward of spending the entire night in prayer. Anyone will like to benefit from that

“Whoever stands (and prays) with the imam until he finishes, it will be recorded as if he spent the night in prayer.”[Al-Tirmidhi

This hadith encourages us to pray alone. Some people will argue that whoever does this will get a better reward than those who pray with the imam.
Allah knows best

Sahih Bukhari, Volume 8, Book 73, Number 134

"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."

Allah knows best

BetaThings:

Actually it is not a true summary
It is not really correct to say that congregational prayers are obligatory. Obligatory prayers or acts are those that if missed, they must be made up
Janazzah prayer (for the dead), salat Istisqa (rain prayer) are prayed in congregation
But if I miss them, will I repay them? No. Same goes for eid prayer
If I miss Jumuah prayer, I cannot even repay it, I have to pray 4 rakats of dhur

those prayer you have mentioned are obligatory.the salat al-janazah is obligatory for a dead Muslim to receive it.now imagine,your family member is dead.would you say you do not pray salat al-janazah because it is not obligatory upon you? in fact,we cannot even use salat al-janazah for a comparison here because the method and purpose of janazah prayer are different from the prayers we do to worship Allah for ourselves.

the other prayer or any prayer offered like during eclipse or natural disaster,if they are deemed obligatory to be performed by a scholar or religious authority,then you not performing them means you have abandoned a prayer that is obligatory and accounatble for.

Regarding taraweeh, fact is
It is not obligatory - individually or in congregation. There is no punishment if it is not said
Since non-obligatory prayers are best said at home, it is better to pray it home
However, it is not bidah to pray it in the mosque
And sunnis continue to avail themselves of that opportunity


Sunnis do it in congregation to
1. Get the reward similar to praying the entire night
2. encourage those who would otherwise not do it at all and consequently miss out on the blessings of that act in the blessed month of Ramadan

But Sunnis know that it is not obligatory and there is a hadith in Bukhari to show that it is better to say it home (see below)


The hadith said the Prophet (PBUH) said that he feared that it would be made obligatory. So we cannot start asking why he did not fear it would be made obligatory if said individually.
But let us look at these reasons:
The Prophet (PBUH) was sent with the divine message. He knew best what to fear and what not to fear and he acted accordingly
Prayers said individually are usually non-obligatory. So it was unlikely that the prayer they said individually would become obligatory

please can you explain to us the logic behind not praying taraweeh in congregation (but at home) "so that people would not think it is obligatory".can't people still think it is "obligatory" if they are ordered to pray it at home? or are obligatory prayers,the only prayers to be prayed in congregation? if not,then why didn't the Prophet (s) abolish it both at home and in congregation? what is the logic in allowing it to be prayed at home but not in congregation "so that people do not think it is obligatory"? please explain.

Rafidi :

those prayer you have mentioned are obligatory.the salat al-janazah is obligatory for a dead Muslim to receive it.now imagine,your family member is dead.would you say you do not pray salat al-janazah because it is not obligatory upon you? in fact,we cannot even use salat al-janazah for a comparison here because the method and purpose of janazah prayer are different from the prayers we do to worship Allah for ourselves.

the other prayer or any prayer offered like during eclipse or natural disaster,if they are deemed obligatory to be performed by a scholar or religious authority,then you not performing them means you have abandoned a prayer that is obligatory and accounatble for.

The previous poster asserted that congregational prayers are obligatory. And I insist it is not so
Some prayers are obligatory on the Muslim community (eg Janazah), some are compulsory on individuals (5 daily prayers)
If I am at work and it is time of Janazah, and I am sure others are going to say it, I don't need to join the Janazah
Or if I sleep through the time for it, I don't need to make it up
There is no such reprieve if I miss an obligatory prayer like Fajr or Isha
If I miss Eid prayer, say I thought it would be said at 10am and it was prayed at 9am. Do I need to repay it?
No.

Rafidi :

please can you explain to us the logic behind not praying taraweeh in congregation (but at home) "so that people would not think it is obligatory".can't people still think it is "obligatory" if they are ordered to pray it at home? or are obligatory prayers,the only prayers to be prayed in congregation? if not,then why didn't the Prophet (s) abolish it both at home and in congregation? what is the logic in allowing it to be prayed at home but not in congregation "so that people do not think it is obligatory"? please explain.

I will like to point out that we need to quote the hadith correctly if we are going to discuss it
THe hadith does not say
FRom Bukhari it says “Nothing prevented me from coming out to you except the fact that I feared that it would be made obligatory for you.”
The version in Muslim says “But I feared that night prayers would be made obligatory for you and you would not be able to do them.”

So the issue is not that people would think it is obligatory. But the divinely guided Messenger of Allah (PBUH) who never erred in conveying his message based on his knowledge of how revelations always came to him in his lifetime told us that it was possible that that prayer would be made compulsory in congregation if he had continued saying it with people

Who could make it compulsory? Allah (SWT), the creator and master of the Prophet (PBUH) himself. Allah is the only being that the Prophet could not give instruction to or direct to stop an action and the only being who could refuse a request from the Prophet (PBUH)
So the Prophet (PBUH) told us that he feared that Allah could make that congregational prayer compulsory if He (the Prophet, PBUH) had continued it.
And having being made compulosry, it would become an additional duty which would be punished if left undone. He added (from that version in Muslim) that HIs followers would not be able to do it. That would lead to punishment
And we know that the Prophet (PBUH) was sent as a mercy to mankind. His (PBUH) action and fear justifies that attribute in trying to save the Muslims from potential punishment resulting from inability to do a potentially compulsory deed

As for the Prophet (PBUH) fearing that people would think something is compulsory, he would simply tell them to stop it
Being muslims, they would "hear and obey"

Allah knows best

LagosShia: note the difference:

.the fact is congregational prayers are obligatory prayers.

Rafidi :

or are obligatory prayers,the only prayers to be prayed in congregation?

Do you now agree with me that non-obligatory prayers can be in congregation?

Allah knows the best!

BetaThings:

The previous poster asserted that congregational prayers are obligatory. And I insist it is not so
Some prayers are obligatory on the Muslim community (eg Janazah), some are compulsory on individuals (5 daily prayers)
If I am at work and it is time of Janazah, and I am sure others are going to say it, I don't need to join the Janazah
Or if I sleep through the time for it, I don't need to make it up
There is no such reprieve if I miss an obligatory prayer like Fajr or Isha
If I miss Eid prayer, say I thought it would be said at 10am and it was prayed at 9am. Do I need to repay it?
No.

my point is since it is obligatory for a dead muslim to be offered upon janaza prayer,janaza prayer is therefore an obligatory prayer that is performed in congregation.the point is all congregational prayers are obligatory prayers.if a prayer is not obligatory it cannot be performed in congregation and if it is only allowed to be performed at home,then it is not obligatory.now you are asserting that because you are not required to do it therefore it is not obligatory even though it is performed in congregation.now let me ask you this:CAN YOU PERFORM JANAZA PRAYER AT HOME? no because janaza is congregational only.nafilat are supplementary and individually offered only.obligatory can be performed both in congregation and individually.

i think it is best you do not use janaza prayer to draw an analogy on this issue.

I will like to point out that we need to quote the hadith correctly if we are going to discuss it
THe hadith does not say
FRom Bukhari it says “Nothing prevented me from coming out to you except the fact that I feared that it would be made obligatory for you.”
The version in Muslim says “But I feared that night prayers would be made obligatory for you and you would not be able to do them.”

it is either the version in bukhari is correct or the one in Muslim is correct.so you have to decide.if the Prophet (s) fears it would be made obligatory,then why was it okay to pray it individually as other hadith suggest that it is not obligatory and should not be performed in congregation?

So the issue is not that people would think it is obligatory. But the divinely guided Messenger of Allah (PBUH) who never erred in conveying his message based on his knowledge of how revelations always came to him in his lifetime told us that it was possible that that prayer would be made compulsory in congregation if he had continued saying it with people

Who could make it compulsory? Allah (SWT), the creator and master of the Prophet (PBUH) himself. Allah is the only being that the Prophet could not give instruction to or direct to stop an action and the only being who could refuse a request from the Prophet (PBUH)
So the Prophet (PBUH) told us that he feared that Allah could make that congregational prayer compulsory if He (the Prophet, PBUH) had continued it.
And having being made compulosry, it would become an additional duty which would be punished if left undone. He added (from that version in Muslim) that HIs followers would not be able to do it. That would lead to punishment
And we know that the Prophet (PBUH) was sent as a mercy to mankind. His (PBUH) action and fear justifies that attribute in trying to save the Muslims from potential punishment resulting from inability to do a potentially compulsory deed

As for the Prophet (PBUH) fearing that people would think something is compulsory, he would simply tell them to stop it
Being muslims, they would "hear and obey"

it is clear from the hadith presented that the Prophet (s) asked Muslims to pray their supplementary prayer at home and not in congregation. the question still remains:why does praying a non-obligatory prayer in congregation make it look like obligatory? is there any rule that supplementary prayers known as nafilat (including taraweeh) which are offered individually as extra prayers should not be prayed in congregation? it is very clear that obligatory prayers are to be offered in congregation but can also be offered at home or individually.while supplementary prayers or nafilat should only be done individually and not in congregation.

BetaThings:

Do you now agree with me that non-obligatory prayers can be in congregation?

here is a challenge for you:

please other than the instituted bid'ah of tarawih (which is nafila and supplementary),give us an example of any prayer in Islam that is not obligatory and is prayed in congregation by you.

obligatory prayers= can be prayed in congregation and individually.

prayers that are nafilat or not obligatory=can only be prayed individually and not in congregation.

if you think i am wrong or the Shia are wrong,please show us one nafilat that is prayed in congregation other than your tarawih bid'ah the Prophet (sa) prohibited.

and here is one final question for you:

IF YOU SAY THE PROPHET (sa) STOPPED PEOPLE FROM PRAYING IT SO THAT IT WOULD NOT BE MADE OBLIGATORY UPON,THEN WHY DO YOU STILL INSIST TO PRAY IT IN MOSQUES EVERYDAY FROM THE FIRST TO LAST DAY OF THE HOLY MONTH OF RAMADHAN? is that following the order of the Prophet (sa) in not making it obligatory or is it opposite to the Prophet's (sa) order?

delete.

[size=14pt]Why do the Shi’ah avoid Tarawih congregations? [/size]

And during a part of the night, engage in the night prayer (Tahajjud) beyond what is incumbent on you; perhaps your Lord will raise you to a position of great glory. (Holy Qur’an, 17:79)

Prophet Muhammad (s) said regarding the month of Ramadan: “Whoever establishes the night prayer (Qiyam al-Layl) in it out of sincere Faith and hope for reward from Allah, all of his previous sins will be forgiven.”[Sahih al-Bukhari, volume 3, book 32, number 226]

The Ahl al-Sunnah generally consider it a sunnah to offer specific evening prayers – the Tarawih – in congregation during the holy month of Ramadan. The Shi’ah, while being commended to offer similar nawafil (recommended prayers), are not allowed to offer them in congregation. This practice of the Shi’ah is in accordance with the orders and sunnah of the Prophet (s).

Brothers and sisters from the Ahl al-Sunnah come together in Tarawih congregations during the early evenings of the month of Ramadan. They stand in prayer and recite the Qur’an, and may Allah (swt) reward them for their sincere intentions and actions.

However, the word Tarawih was never mentioned by the Qur’an or the Prophet (s) to describe these extra congregational prayers during the evenings of the month of Ramadan.

It is a term developed later amongst Muslims. Linguistically, the word “Tarawih” is the plural of the word ‘tarwiha’ referring to the short period of rest between every four units of the prayer. Later, the entire congregational prayers in the nights of Ramadan were called by this term.


Origins of Tarawih as a Congregational Prayer


It is a well-established fact that the Tarawih, as a congregational night prayer of Ramadan, owes its existence to the order of the second caliph, ‘Umar b. al-Khattab.

Narrated Abu Hurayra: Allah's Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “When Allah's Apostle died, the people continued observing that (i.e. Nawafil offered individually, not in congregation), [/b]and it remained as such 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.

Then, ‘Umar said, ‘[b]In my opinion [/b]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 Ubayy bin Ka’b. Then, on another night, I went again in his company and the people were praying behind their reciter. On that, [b]‘Umar remarked, 'What an excellent bid'a (innovation in religion) this is; but the prayer which they do not perform, but rather sleep at its time, is better than the one they are offering.' He meant the prayer in the last part of the night."
[Sahih al-Bukhari, volume 3, book 32, number 227]

“It was called bid’ah because the Prophet (s) did not use to pray it in congregation, and neither was it prayed like that in the time of al-Siddiq (referring to the first Caliph), nor in the early part of night or with these number of units.”
[al-Qastallani, Irshad al-Sari Sharh Sahih al-Bukhari, volume 5, page 4]
[al-Nawawi, Sharh Sahih Muslim, volume 6, page 287]

“‘Umar was the first who set the example of the night prayer of Ramadan, the Tarawih, and gathered people for it, and instructed different regions regarding it. This was during the month of Ramadhan of the year 14 (hijri). He appointed for the people reciters of the Qur’an who led the Tarawih prayer for men and women.”
[Ibn Sa’d, Kitab al-Tabaqat, volume 3, page 281]
[al-Suyuti, Tarikh al-Khulafa', page 137]
[al-‘Ayni, ‘Umdat al-Qari fi Sharh Sahih al-Bukhari, volume 6, page 125]


Congregation in Mosque or Individually at Home?


Offering the optional prayers individually inside the home and away from congregation in mosque is highly recommended by the Prophet (s) as it brings more blessings for the home and family and helps in the Islamic upbringing of children.

The Prophet (s) said: “O people! Perform your prayers at your homes, for the best prayer of a person is what he performs at his home, except the compulsory (congregational) prayer."
[Sahih al-Bukhari, volume 9, book 92, number 393]
[al-Nasa’i, Sunan, volume 3, p. 161, p. 198]

Once Abdullah bin Mas’ud asked the Prophet (s): “Which is better; to pray in my house or in the mosque?” The Prophet (s) replied: “Do you not see how near to the mosque my house is? To pray in my house is more beloved to me than to pray in the mosque except for the obligatory prayers.”
[Ibn Majah, Sunan, volume 1, page 439, number 1378]


Narrated Zayd bin Thabit: Allah's Apostle (s) made a small room (with a palm leaf mat). He (s) 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 the Prophet (s) 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) that I fear this prayer might become obligatory on you. So, O you people! offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer.”

[Sahih al-Bukhari, volume 8, book 73, number 134]


Didn’t the Shi’ah Imams Pray Tarawih?


Imam al-Baqir (‘a) and Imam al-Sadiq (‘a) were 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 sunna 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]

This view of the Imams from the Prophet’s progeny is confirmed by a scholar well-known amongst the Ahl al-Sunnah who writes:

“The progeny of the Prophet (s) say that congregation in Tarawih is an innovation”.
[al-Shawkani, Nayl al-Awtar, volume 3, page 50]


What do Sunni scholars say about praying Tarawih at home?


“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]


Conclusion


The Shi’ah always aspire to pray the night prayer – called the Tahajjud or Qiyam al-Layl or Salat al-Layl – in the last part of the nights of every month, particularly during Ramadan. They are also commended to offer additional nawafil prayers during the nights of Ramadan. However, they offer these optional prayers mostly in their homes and never in congregation. By doing so they abide by the Qur’an and the sunnah of Prophet Muhammad (s).


http://www.al-islam.org/nutshell/laws_practices/2.htm

Alhamdulillah.the above article contains all the Sunni hadiths needed to expose what 'taraweeh' really is.let us see if BetaThing and others would see the truth for once and accept it that 'taraweeh' is a bid'ah ,the Prophet (sa) prohibited.or would they still try to evade the points raised and the clear and plain hadiths found in their own Sunni hadith books?

"But those who have avoided Taghut, lest they worship it, and turned back to Allah - for them are good tidings. So give good tidings to My servants.(Those) Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding".[Holy Quran 39:17-18]

Question:

Should tarawih be made at home or in the mosque with others?

Country: United States

Answer:

The 8th century mujaddid Zain al-Din al-’Iraqi relates the following incident in his work Taqrib al-Asanid wa Tartib al-Masanid,

“’Urwah (Allah be pleased with him) relates on the authority of A’ishah (Allah be well pleased with her) that the Prophet Muhammad went out one night during Ramadan. He offered prayers in the mosque, and some men prayed behind him. On the second night, he again went out and even more people gathered. By the third or forth night, the mosque became so full that it could not accommodate the attendees, but the Prophet Muhammad did not come out. The people began to call him for the prayer, but he did not respond. When morning came, ‘Umar ibn al-Khattab (Allah be well pleased with him) said to him, “The people remained waiting for you last night.” The Prophet Muhammad replied, “Your presence was not unknown to me, however, I feared that the prayer would become obligatory upon you.” In one narration, Imam Bukhari added, “And when the Prophet Muhammad passed, the situation remained like that.”

‘Iraqi’s son, Wali al-Din, mentioned various fawa’id from the above narration in his commentary of his father’s work Tarh al-Tathrib fi Sharh al-Taqrib, such as:

1) Praying the night prayers of Ramadan congregationally, in a mosque, is best because the Prophet Muhammad performed the prayer in such manner, only leaving it out of fear that it be made obligatory. Al-Shafi’i along with many of his companions held this view. Also, Imam Abu Hanifah, Imam Ahmad, and some of the Malikis maintained this position.

In his Musannaf, Ibn Abi Shaybah relates that ‘Ali, Ibn Mas’ud, Suwayd bin Ghaflah, and others performed the prayer in this manner. ‘Umar ibn al-Khattab ordered that the prayer be performed and the companions and the rest of the believers continually carried out its performance until it became one of the distinguishing marks of the religion, much like the Eid prayers.

2) Wali al-Din al-‘Iraqi goes on to mention that some ‘ulama considered it better to perform the prayer individually, in one’s home, since the Prophet Muhammad regularly performed it that way, both before and after the above incident and he did this until he passed away. In fact, this practice continued throughout Abu Bakr’s caliphate until the 14th hijri year during ‘Umar’s caliphate.

Ibn Abi Shaybah relates that Ibn ‘Umar, his son Salim, Qasim bin Muhammad, ‘Alqamah, and Ibrahim al-Nakha’i did not stand with the people in prayer during Ramadan. Imam Malik, Abu Yusuf and some of the Shafi’is held to this position. Ibn ‘Abd al-Barr relates this position from Imam al-Shafi’i himself.

Significantly, Imam Muzani related this qawl,

“He (i.e Imam al-Shafi’i) said, “With respect to standing [in prayer] during the month of Ramadan [i.e. tarawih], the prayer of one praying alone is better according to me.” (Mukhtasar al-Muzani pg. 34)

Imam al-Mawardi presents two possible interpretations for Imam al-Shafi’i's statement in his monumental work al-Hawi al-Kabir:

According to the first interpretation, the supererogatory prayers performed individually, like the two rak’ah before fajr, are more emphasized than standing in prayer during Ramadan i.e. for tarawih. In this interpretation, Imam al-Shafi’is statement is considered to be a comparison between the virtuousness night prayers during Ramadan and other supererogatory prayers. This is the view Imam Abu al-’Abbas bin Surayj.

In the second, it is better to perform tarawih individually so long as it does not become neglected. This is the view of many; moreover, it is supported by the hadith related by Zaid bin Thabit that the Prophet Muhammad said, “Pray in your homes. Verily the prayer of a person in his home is more virtuous than in the mosque except for the prescribed prayers.”

Mawardi concludes his discussion by stating, “ If the group prayer will be neglected due to one’s absence (by praying individually), then it is better to pray it in a group since such neglect extinguishes a mosque’s nur and causes a documented prophetic practice to be abandoned.” (al-Hawi al-Kabir 2/291)

This issue was further addressed by other commentators on Muzani’s abridgement, namely Imam ‘Abd al-Wahid bin Isma’il al-Ruwyani and Imam al-Haramayn. Ruwyani expounds on the issue in Bahr al-Madhhab. There, he attempts to reconcile the conflicting interpretations of al-Shafi’i's words. In Nihayat al-Matlab, Imam al-Haramayn concludes, without given preponderance (ar: tarjih), that there are three opinions. They are: 1) it is better to perform it individually, 2) it is better to perform it in a group, and 3) it is better to perform it alone when one is hafiz and knows that laziness will not prevent him from praying. (See: Nihayat al-Matlab 2/355-56) Imam al-Haramayn’s student, Imam Ghazzali, transmitted the findings of his teacher in al-Wasit.

On this issue, early attempts of tarjih were made by authorities such as Abu Ishaq al-Shirazi and Ghazzali; while representative tarjih took place at the hands of Shaykhayn i.e. Imam Rafi’i and Imam al-Nawawi. In both Muharrar and Sharh Kabir, al-Rafi’i gives tarjih to it being recommended that tarawih be performed in a group; and in Majmu’, Rawdah, and Minhaj, Imam Nawawi concurred with his assessment. (See: Muharrar pg. 49; Fath al-’Aziz 2/133; Majmu’ 3/526; Rawdat al-Talibin pg. 149)

And Allah knows best.

Shafiifiqh.com Fatwa Dept.



http://www.shafiifiqh.com/tarawih-in-congregation-or-at-home/

AbuHanifa: Question:

Should tarawih be made at home or in the mosque with others?

Country: United States

Answer:

The 8th century mujaddid Zain al-Din al-’Iraqi relates the following incident in his work Taqrib al-Asanid wa Tartib al-Masanid,

“’Urwah (Allah be pleased with him) relates on the authority of A’ishah (Allah be well pleased with her) that the Prophet Muhammad went out one night during Ramadan. He offered prayers in the mosque, and some men prayed behind him. On the second night, he again went out and even more people gathered. By the third or forth night, the mosque became so full that it could not accommodate the attendees, but the Prophet Muhammad did not come out. The people began to call him for the prayer, but he did not respond. When morning came, ‘Umar ibn al-Khattab (Allah be well pleased with him) said to him, “The people remained waiting for you last night.” The Prophet Muhammad replied, “Your presence was not unknown to me, however, I feared that the prayer would become obligatory upon you.” In one narration, Imam Bukhari added, “And when the Prophet Muhammad passed, the situation remained like that.”

‘Iraqi’s son, Wali al-Din, mentioned various fawa’id from the above narration in his commentary of his father’s work Tarh al-Tathrib fi Sharh al-Taqrib, such as:

1) Praying the night prayers of Ramadan congregationally, in a mosque, is best because the Prophet Muhammad performed the prayer in such manner, only leaving it out of fear that it be made obligatory. Al-Shafi’i along with many of his companions held this view. Also, Imam Abu Hanifah, Imam Ahmad, and some of the Malikis maintained this position.

In his Musannaf, Ibn Abi Shaybah relates that ‘Ali, Ibn Mas’ud, Suwayd bin Ghaflah, and others performed the prayer in this manner. ‘Umar ibn al-Khattab ordered that the prayer be performed and the companions and the rest of the believers continually carried out its performance until it became one of the distinguishing marks of the religion, much like the Eid prayers.

2) Wali al-Din al-‘Iraqi goes on to mention that some ‘ulama considered it better to perform the prayer individually, in one’s home, since the Prophet Muhammad regularly performed it that way, both before and after the above incident and he did this until he passed away. In fact, this practice continued throughout Abu Bakr’s caliphate until the 14th hijri year during ‘Umar’s caliphate.

Ibn Abi Shaybah relates that Ibn ‘Umar, his son Salim, Qasim bin Muhammad, ‘Alqamah, and Ibrahim al-Nakha’i did not stand with the people in prayer during Ramadan. Imam Malik, Abu Yusuf and some of the Shafi’is held to this position. Ibn ‘Abd al-Barr relates this position from Imam al-Shafi’i himself.

Significantly, Imam Muzani related this qawl,

“He (i.e Imam al-Shafi’i) said, “With respect to standing [in prayer] during the month of Ramadan [i.e. tarawih], the prayer of one praying alone is better according to me.” (Mukhtasar al-Muzani pg. 34)

Imam al-Mawardi presents two possible interpretations for Imam al-Shafi’i's statement in his monumental work al-Hawi al-Kabir:

According to the first interpretation, the supererogatory prayers performed individually, like the two rak’ah before fajr, are more emphasized than standing in prayer during Ramadan i.e. for tarawih. In this interpretation, Imam al-Shafi’is statement is considered to be a comparison between the virtuousness night prayers during Ramadan and other supererogatory prayers. This is the view Imam Abu al-’Abbas bin Surayj.

In the second, it is better to perform tarawih individually so long as it does not become neglected. This is the view of many; moreover, it is supported by the hadith related by Zaid bin Thabit that the Prophet Muhammad said, “Pray in your homes. Verily the prayer of a person in his home is more virtuous than in the mosque except for the prescribed prayers.”

Mawardi concludes his discussion by stating, “ If the group prayer will be neglected due to one’s absence (by praying individually), then it is better to pray it in a group since such neglect extinguishes a mosque’s nur and causes a documented prophetic practice to be abandoned.” (al-Hawi al-Kabir 2/291)

This issue was further addressed by other commentators on Muzani’s abridgement, namely Imam ‘Abd al-Wahid bin Isma’il al-Ruwyani and Imam al-Haramayn. Ruwyani expounds on the issue in Bahr al-Madhhab. There, he attempts to reconcile the conflicting interpretations of al-Shafi’i's words. In Nihayat al-Matlab, Imam al-Haramayn concludes, without given preponderance (ar: tarjih), that there are three opinions. They are: 1) it is better to perform it individually, 2) it is better to perform it in a group, and 3) it is better to perform it alone when one is hafiz and knows that laziness will not prevent him from praying. (See: Nihayat al-Matlab 2/355-56) Imam al-Haramayn’s student, Imam Ghazzali, transmitted the findings of his teacher in al-Wasit.

On this issue, early attempts of tarjih were made by authorities such as Abu Ishaq al-Shirazi and Ghazzali; while representative tarjih took place at the hands of Shaykhayn i.e. Imam Rafi’i and Imam al-Nawawi. In both Muharrar and Sharh Kabir, al-Rafi’i gives tarjih to it being recommended that tarawih be performed in a group; and in Majmu’, Rawdah, and Minhaj, Imam Nawawi concurred with his assessment. (See: Muharrar pg. 49; Fath al-’Aziz 2/133; Majmu’ 3/526; Rawdat al-Talibin pg. 149)

And Allah knows best.

Shafiifiqh.com Fatwa Dept.



http://www.shafiifiqh.com/tarawih-in-congregation-or-at-home/

the write-up you presented is beating around the bush using opinions of this and that to promote a bid'ah instituted by Umar as the Sunni hadiths in the article posted by LagosShia show.obviously,the bid'ah must be upheld at all cost using funny excuses devoid of fact to oppose the Shia who truly follow the sunnah of the Prophet (s) and do not pray optional ('tarawih') prayers in congregation.that is ridiculous.

the question earlier asked is why would the Prophet (s) stop praying it in congregation because he feared it would be made obligatory? how does praying it in congregation or individually relate to it being obligatory or not? if the Prophet (s) prohibited it,why do you still do it? if people came and prayed behind the Prophet (s) without his permission or order,does that make their own action a "sunnah of the Prophet"? no! so why do you insist on what hadiths show angered the Prophet (s)? which is a sunnah and teaching of the Prophet (s): to pray it in congregation or not to pray it in congregation? please answer my questions.these are all questions disregarding the clear proof in Sunni hadiths showing that the bid'ah started at the time of Umar who instituted it at a time people had being following the order of the Prophet (s) not to pray it in congregation.

ONCE AGAIN LIES HAVE BEEN USED TO OBFUSCATE THE TRUTH:

Narrated Abu Hurayra: Allah's Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a subnarrator) said, “When Allah's Apostle died, the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as such 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 [size=28pt]found the people praying in different groups[/size] – a man praying alone or [size=28pt]a man praying with a little group behind him[/size]. Then, ‘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 Ubayy bin Ka’b. Then, on another night, I went again in his company and the people were praying behind their reciter. On that,[b][size=18pt] ‘Umar remarked, 'What an excellent BID'A (INNOVATION in religion) this is; [/size][/b]but the prayer which they do not perform, but rather sleep at its time, is better than the one they are offering.' He meant the prayer in the last part of the night." (Sahih al-Bukhari, volume 3, book 32, number 227)

From the above highlighted it is very clear that you were only interested in considering what supposedly supports your view, as what Umar r.a did was to unite small small congregation into a single large congregation. And clearly one can pray his Tarawih separately or in congregation.

Abu Yusuf said, "I asked Abu Haneefah about the taraaweeh and what Umar did and he replied, 'the taraaweeh is a stressed sunnah, and Umar did not do that from his own opinion, and neither was there in his action any innovation, and he did not enjoin it except that there was a foundation for it with him and authorisation from the Prophet…" ['Sharh Mukhtaar' as quoted from in 'al-Ibdaa' (pg. 80) of Shaykh Alee Mahfooz]

The real issues is did the PROPHET PBUH prayed tarawih in congregation: YES. Did he make it compulsory NO.

Abdur Rahman Sulami narrates that Ali (Allah be pleased with him) called the reciters of the Quran in Ramadan and commanded one of them to perform “twenty rakat” (Tarawih) while Ali (Allah be pleased with him) himself used to lead the witr prayer. [Bayhaqi Sunan al-Kubra Volume 002, Page No. 699, Hadith Number 4620]

vedaxcool: Abdur Rahman Sulami narrates that Ali (Allah be pleased with him) called the reciters of the Quran in Ramadan and commanded one of them to perform “twenty rakat” (Tarawih) while Ali (Allah be pleased with him) himself used to lead the witr prayer. [Bayhaqi Sunan al-Kubra Volume 002, Page No. 699, Hadith Number 4620]

i can see you have abandoned the hadiths found in sahih bukhari and sahih muslim (the most authentic books of Sunni hadiths,only next to the Quran) to search for fabricated hadiths from here and there.confusion at its peake! let me expose the fact and let us know why your predecessors would fabricate a hadith and insert Imam Ali's (a) name into it to support the bid'ah of 'tarawih' when the most authentic Sunni hadiths call 'tarawih' a "bid'ah" with no apology.

this is what is recorded from the mouth of Imam Ali (as):

"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.

He then elaborate with examples:

"If I return Fadak to the heirs of Fatima 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 restore the mosque of the Prophet (s) to its original position, and make "Masah alal Khaffin" haram, and issue the 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.
Rudhutul Kafi, Sermon of Al-Fatan wa Al-Bidah, page 59, published in Iran.
Majlesi said: 'According to me it is[b] authentic'[/b](Miraat al-Uqool, v25 p130).
Hadi Najafi said: 'The chain is Sahih' (Maowsouat Ahadith Ahlulbayt, v4 p286).
Ali Koorani said: 'The chain is Sahih' (Alf Sooal wa Ishkal, v2 p84).
Yusuf Bahrani said: 'Sahih' (Al-Hadaeq al-Nadhera, v8 p168).



Note:Even Sunni scholar Shokani accepted this that Imams of Ahlulbayt (as) deemed Tarawih to be misguided innovation.

“The progeny of the Prophet (s) say that congregation in Tarawih is an INNOVATION”.
Nayl al-Awtar, volume 3, page 50

^^^^

The joke really on you