There is indeed no doubt that praying ‘Nawafil Salah’ is a very virtuous act in Islam (especially during Ramadhan). Unfortunately ‘Tarawih’ (which is 8 or 20 Rakah Salat after Isha Prayers and is offered by Ahle Sunnah brothers as well as Nasibies/Wahabies) does not fall within the category of virtuous acts due to the evils and innovations attached to it.
Our objections are as follows:
It is falsely claimed that Rasool (saw) offered Tarawih for three Nights, and he that thereafter abandoned it fearing that Tarawih might become obligatory upon Ummah.
It is important to note that:
What Rasool (saww) offered for 3 nights, was only and only TAHAJJUD Prayer (which starts after Midnight).
Our stance is backed up by the following hadith, wherein the Prophet prayed after the “Middle of Night”.
Narrated ‘Urwa:
That he was informed by ‘Aisha, “Allah’s Apostle went outin the MIDDLE OF NIGHT(i.e. For Tahajjud) and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah’s Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the Morning Prayer.
Sahih Bukhari, Volume 3, Book 32, Number 229
In light of this tradition we deem it imperative that people stop falsely suggesting that the Sunnah is evidenced by the fact the Prophet (s) prayed 8 or 20 Rakah Salah after Isha Prayer. The fact is no such evidence exists and we challenge our opponents to negate our assertion.
Note: Some blind ignorant people (including the Mufties of Saudia) allege that “Qiyamul Lail قیام الیل “(i.e. Tahajjud) and Tarawih after Isha Prayer are the same thing. We will deal with this later on Insha-Allah.
Ahle Sunnah (as well as Nawasib/Wahabies) claim that Rasool (saww) stopped the so called Tarawih Prayer (First) in Congregation and (Second) in Mosque, fearing that it would become obligatory upon his Ummah. And while Rasool (saw) already passed away, therefore it can no more become compulsory for Ummah.
Our opponents have baked a cake wherein the ingredients are a mixture of lies and truths. The defenders of Tarawih have prioritised the non related part of the speech of Rasool (saw), over the relevant and most important part of his words.
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
We can see that Rasool (saw) cited this Tahajjud (or the so called Tarawih) Prayer, and stated:
It is therefore Sunnat-e-Muwakkidah (strongly recommended) to pray Nawafil at home whereas congregational Tarawih conflicts directly with the Sunnah of the Prophet (s).
Side Comment: Nawafil (optional) prayers cannot be offered in Congregation (Jammah).
This is an undeniable fact and but the advocates of Tarawih will argue why Rasool (saww) offered the Nawafil of Tahajjud (which is also known as Qiyam-ul-Lail) in congregation over three nights?
The answer is, Rasool (saw) didn’t offer any optional prayers during those three nights, he offered the compulsory prayers, which is why others were permitted to pray behind him (s) in congregation.
Qiyyam-ul-Lail was made compulsory for Rasool (saw) by Allah (swt) who states:
[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.
Rasool (saw) was only offering the Compulsory Prayer with the Niyyah (intention) of “Fardh” فرض , when others behind him, they only followed the Niyyah of Imam.
It is wrong to suggest that Rasool (saw) ever offered optional prayers behind a congregation made the Jamma’ah for any Nafl Prayer during his whole life. That is why he stressed that the Tahajjud (or so called Tarawih) prayers be offered at home.
If the Tarawi advocates oppose our position could they kindly direct us to any evidence suggesting that:
Tarawih has opposed the strongly worded endorsement of the Prophet (s) that optional prayers be offered at home until the Day of Judgment.
According to the sayings of Rasool (saw), one sign of Biddah an evil (misguided Innovation) is this that people stop acting upon one similar Sunnah of Rasool which is why the Prophet (saw) said:
‘Allah’s Messenger (pbuh) said: ‘If one nation innovates something, then one Sunnah of same kind disappeares, thus holding a Sunnah is better than making an innovation”.
Mishkat al-Masabih, Volume 1 page 40
Tarawih falls within the ambit of an evil, misguided, innovation, after all it has replaced the recommended Sunnah that optional prayers be recited within the confines of one’s own home. We challenge our opponents to prove our assertion wrong
Tarawih has nothing to do with the Sunnah of Rasool (saw), it is the by-product of “Sahaba Worship” as 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
Maulana Waheed uz Zaman Khan in his commentary of Bukhari wrote the following relating to this hadith:
“From the words of Hadhrat Umar (i.e. what a good Innovation), it becomes clear that he did not personally join that prayer. Perhaps Hadhrat Umar thought that Nafl prayers are better at home and during the latter part of the night. Muhammad bin Nasr Marozi narrated that Ibn Abbas said that he was with 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”.
Ahle Sunnah as well as Nawasib/Wahabies claim that:
And our reply is as follows:
There were many that had hitherto prayed individually, but Umar Ibn Khattab’s public support for this Biddah, the real Sunnah of our Rasool (saw) society evaporated from the public conscience.
Let us analyse 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… pursuant to the “Seerat-e-Sheikhain) preferred this Evil Misguided Innovation of Tarawih upon the Tahajjud Prayer.
It is evident by the fact that Umar’s followers rush to the “Tarawih Prayers” on the false premise that their fast is not accepted without it), but remain asleep during the times of Tahajjud. This is down to no other reason save “Sahaba Worship”.
As proved earlier, our Rasool (saw) never prayed any 8 or 20 Rakah prayers after Isha Prayers (either individually, or in a congregation).
Now let us look at the edicts of four Sunni Fiqh Imams regarding praying Tarawih in congregation:
We read in Durr al-Mukhtar, Volume 2 page 46:
“Tarawih unanimously is Sunnat Muakida as the guided caliphs were persevered in offering it with men and women”
We read in Durr al-Mukhtar, Volume 2 page 47:
“To offer it in congregation is Sunnat Kiffaya according to the most correct opinion, if all the people of a mosque abandoned it, then all of them would be sinners”.
Note:The Sahaba didn’t offer Tarawih prayers during the lifetime of our Prophet (s) or during the reign of Abu Bakr, were all of these individuals, including the Prophet (s) and Abu Bakr, sinners as the Fatwa suggests?
We also read in Fatawa Alamgiri, Volume 1 page 116:
“If they offered Tarawih and then they want to offer it a second time then they should do it individually (not in a congregation)”.
Note: Can the Nawasib of Sipah Sahaba tell us if it the Prophet (s), declared it Haram to offer Tarawih a second time in a congregation? If the Prophet (s) never said such a thing, who has the right to declare acts as haram in the Shariah after his death?
We read in Durr al-Mukhtar, Volume 2 page 49:
“Khatam (completing Quran) once is Sunnah, twice is Fadhilah (better), thrice is Afdhal (best), and Khatam (completing Quran) should not be abandoned due to the laziness of people.”
Note: The Prophet (s) never completed any Quran (once or twice or thrice) during any 8/20 Rakah prayer after Isha, so how has this staircase of virtues come into fruition?
They declare the Jama’at an obligatory Sunnah for all i.e. leaving without any reason is a sin.
Whilst we offer no comments from our side comments by our Sunni Brothers would be much appreciated.
They consider the Jama’at as Mustahab i.e. better, but not an obligatory Sunnah.
This is again a bidah as the Prophetic Instructions were that it is Mustahab to offer Tahajjud at home. If certain individuals choose to oppose the Prophet’s directive and want to declare it Mustahab in Jammah, they do so at their own risk.
According to Salafies any new action, which was not been revealed by Allah (swt), and was later invented by the people constitutes a misguided innovation (Biddah).
We accordingly invite them to take up the following challenges:
Note: This thirty day extension has no nexus with the Prophet (s), the Salafies are merely implementing the Qiyyas of their second Khalifa.
We invite the Salafies to enlighten us:
It is indeed ironic that the same Salafies that object to the Shia regularising the practice of Darood before Adhan due it being a Bidah have themselves regularised a practice of completing the Quran during the Congregational Tarawih prayers, and encourage participation in it!
Note: Neither Allah, nor His Rasool (saww) ever ordered (or recommended) the recitation of the entire contents of the Quran during Congregational prayers during the thirty nights of Ramadhan. Contrary to this, Allah (swt) recommended that we read those parts of the Quran that are easy.
[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully),therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah’s way, therefore read as much of it as is easy (to you),
Therefore, completing one Quran during the thirty nights of Ramadhan is nothing other than a Bidah of Umar Ibn Khattab, and Salafies are prioritising adherence to his innovation rather than adherence to the Quran and Sunnah.
Shabina is the practice of Barailvi Hanafies in the Indian sub-continent wherein they complete the recitation of the entire Quran during the last three nights of Ramadhan.
Now Salafies deem Shabina to be a Biddah as the Prophet (s) never adhered to this practice. If this is their stance then by the same token, their practice of completing the entire Quran over thirty nights, should likewise be deemed a Biddah. Why is it objectionable for this Sunni group to follow a Biddah, but okay for you to follow one, after all the Prophet (s) never completed one Quran during the thirty days of Ramadhan, did he?
The differences between Tahajjud and present day Tarawih are as follows:
Tahajjud prayer was obligatory on our Prophet (s) whereas he never offered 8 or 20 Rakah Salah in Congregation, as is done in Tarawih.
Tahajjud was always a Sunnat-e-Muwakkidah upon the Ummah unlike Tarawih (i.e. 8 or 20 Rakah Salat after Isha prayers) that is at best a mere “Nafl” prayer (if prayed individually at home). Tarawih has absolutely no preference over any other Nafl prayer offered at any other time during the day
The harsh reality is praying Tarawih in a mosque congregation renders it inferior to any other Nafl Prayer which is offered individually at home)
We read in Quran:
[Shakir 73:1] O you who have wrapped up in your garments!
[Shakir 73:2] Rise to pray in the night except a little,
[Shakir 73:3] Half of it, or lessen it a little,
[Shakir 73:4] Or add to it, and recite the Quran as it ought to be recited.
Similarly, see the verse 20 of Surah Muzamil below:
[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day.
Therefore, if anyone remains insistent that praying 8 or 20 Rakah Salat after Isha prayer merits the same rewards of Tahajjud, is blind (both physically and spiritually).
Whilst Umar Ibn Khattab introduced the Biddah of Tarawih he was fully aware of the difference between Tarawih and Tahajjud Prayers as can be evidenced through his own testimony:
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
Do the Salafies/Wahabies still have courage to claim there is no difference between Tarawih and Tahajjud and they carry the same rewards?
One of the biggest differences between Tahajjud and Tarawih is the fact that the established Sunnah of our Rasool (saw) was to offer 8 Rakah during Tahajjud whereas Umar Ibn Khattab initiated Tarawih, with a 20 Rakah Salah.
This also proves that when Umar Ibn Khattab started Tarawih, he had no intention of reviving the Sunnah of Rasool (saw) who offered Tahajjud for 3 nights in a mosque congregation.
We have addressed the 8 and 20 Rakah dispute, in detail in the third Chapter
Should the Holy Qur’an be recited at a fast pace to cover more than one part every night during Tarawih Prayers?
The Quran says that it should be recited meaningfully and listened to attentively
[Yusufali 7:204] When the Qur’an is read, listen to it with attention, and hold your peace: that ye may receive Mercy.
Similarly:
[Shakir 75:16] Do not move your tongue with it to make haste with it,
Does completing whole Quran during these congregational prayers of Tarawih reflect these teachings of the Quran, or make the recitation meaningful? The method of Qur’an recitation during tarawih conflicts with the dictates of the Quran and in fact makes a mockery of it.