فَصْلٌ فِي التَّرَاوِيحِ بِالْجَمَاعَةِTarawih in Congregation
1 The statement "Section" refers to the fact that performing night prayers in Ramadan in congregation is a highly recommended Sunnah. The Prophet (ﷺ) prayed in congregation on some nights, and if he had not feared it would become obligatory, he would have continued it regularly. Thus, it became a consistent practice by implication. Additionally, the rightly guided caliphs ordered the performance of Taraweeh in congregation and appointed Imams for men and women, approving and praising it. These narrations support this practice.
Abu Dharr (may Allah be pleased with him) narrated: "I fasted with the Messenger of Allah (ﷺ) during Ramadan, but he did not lead us in night prayers until seven nights remained in the month. On the seventh night, he came out and prayed with us until one-third of the night had passed. He did not pray with us on the sixth night until the fifth night, when he came out and prayed with us until half the night had passed. We said: 'O Messenger of Allah, if only you had prayed the rest of the night with us!' He said: 'When a man prays with the Imam until he leaves, it is recorded for him as if he prayed the entire night.' He did not pray with us on the fourth night until the third night, when he came out with his family and prayed with us until we feared we would miss Suhoor. I asked: 'What is Suhoor?' He said: 'The pre-dawn meal.'" [Narrated by Tahawi]
Abu Dawud, Tirmidhi, Nasa'i, and Ibn Majah narrated similar hadiths.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : خَرَجَ رَسُولُ اللهِ ﷺ ، فَإِذَا أُنَاسٌ فِي رَمَضَانَ يُصَلُّوْنَ فِي نَاحِيَةِ الْمَسْجِدِ، فَقَالَ: «مَا هَؤُلَاءِ؟» فَقِيلَ: هَؤُلَاءِ نَاسٌ لَيْسَ مَعَهُمْ قُرْآنٌ وَأَبَيُّ بْنُ كَعْبٍ۱ يُصَلِّي وَهُمْ يُصَلُّوْنَ بِصَلَاتِهِ، فَقَالَ النَّبِيُّ : أَصَابُوا، وَنِعْمَ مَا صَنَعُوا. رَوَاهُ أَبُو دَاوُدَ.
لَا يُقَالُ: هَذَا الْحَدِيثُ ضَعِيفٌ بِمُسْلِمِ بْنِ خَالِدٍ ؛ فَإِنَّهُ ضَعِيفٌ كَمَا نَصَّ عَلَيْهِ أَبُو دَاوُدَ؛ لِأَنَا نَقُوْلُ: مُسْلِمُ بْنُ خَالِدٍ لَيْسَ مُتَّفَقًا عَلَى تَرَكِهِ حَتَّى يُتْرَكَ رِوَايَتُهُ، وَثَقَهُ ابْنُ مَعِينٍ فِي رِوَايَةٍ عَنْهُ وَابْنُ حِبَّانَ، وَأَخْرَجَ لَهُ غَيْرَ حَدِيثٍ فِي صَحِيحِهِ»، وَقَالَ ابْنُ عَدِيٌّ: أَرْجُو لَا بَأْسَ بِهِ، وَهُوَ حَسَنُ الْحَدِيثِ.
Abu Huraira (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) came out and saw people praying in a corner of the mosque during Ramadan. He asked: 'Who are these?' It was said: 'These are people who do not have the Quran memorized, and Ubayy ibn Ka'b 1 is leading them in prayer.' The Prophet (ﷺ) said: 'They have done well, and what a good practice this is.'" [Narrated by Abu Dawud]
It cannot be said that this hadith is weak due to Muslim ibn Khalid, as Abu Dawud explicitly stated his weakness. However, Muslim ibn Khalid is not unanimously rejected, and Ibn Ma'in and Ibn Hibban authenticated him in some narrations. Ibn Adi said: "I hope there is no harm in him, and his hadith is good."
Notes / الحواشي
1 The statement "Ubayy ibn Ka'b" is mentioned in At-Ta'liq Al-Mumajjad: "A subtle principle has been derived from this, which is that Ubayy used to lead people in prayer during the time of the Prophet (ﷺ), and the Prophet (ﷺ) praised them. Thus, Umar loved to gather people behind him."
۱ قوله: وأبي بن كعب إلخ وفي التعليق الممجد»: قد استخرجت لذلك أصلا لطيفا، وهو أنه قد علم أن أبيا كان يصلي بالناس في عهد رسول الله ﷺ وأثنى عليهم رسول الله ، فأحب عمر أن يجمع الناس به.
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: مَا رَآهُ۲ الْمُسْلِمُوْنَ حَسَنًا فَهُوَ عِنْدَ اللهِ حَسَنُ. رَوَاهُ أَحْمَدُ وَالطَّبَرَانِي وَالطَّيَالِسِيُّ وَالْبَزَّارُ وَأَبُو نُعَيْمٍ مَوْقُوْفًا، وَذَكَرَهُ الرَّازِيُّ وَالْعَيْنِيُّ مَرْفُوعًا.
Abdullah ibn Mas'ud (may Allah be pleased with him) narrated:
"What the Muslims consider good is also good in the sight of Allah." 2 [Narrated by Ahmad, Tabarani, Tayalisi, Al-Bazzar, and Abu Nu'aym as a statement of Ibn Mas'ud (mawquf). It is also mentioned by Ar-Razi and Al-Ayni as a marfu' hadith (attributed to the Prophet)]
Notes / الحواشي
2 The statement "What the Muslims consider good" refers specifically to the companions or the scholars of ijtihad, who are the most complete in their practice of Islam. This is because, in the absence of any contextual indication, the general term "Muslims" refers to the most complete individuals, i.e., the scholars. Thus, the meaning is: "What the companions or the scholars consider good is good in the sight of Allah, and what they consider bad is bad in the sight of Allah."
۲ قوله: ما رأه المسلمون إلخ المراد بالمسلمين الصحابة فقط، أو أهل الاجتهاد الذين هم الكاملون في صفة الإسلام صرفا للمطلق إلى الكامل؛ لأن المطلق عند عدم القرينة ينصرف إلى الفرد الكامل، وهو المجتهد، فيكون المعنى: ما رآه الصحابة أو أهل الاجتهاد حَسَنًا فهو عند الله حسن، وما رآه الصحابة أو أهل الاجتهاد قبيحا فهو عند الله قبيح.
وَعَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : «مَنْ يَعِشُ مِنْكُمْ بَعْدِي فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، تَمَسَّكُوا بِهَا، وَعَضُّوا عَلَيْهَا بِالتَّوَاجِدِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُوْرِ؛ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلُّ بِدْعَةٍ ضَلَالَةٌ». رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَالْبَيْهَقِيُّ.
وَرَوَى التَّرْمِذِيُّ وَابْنُ مَاجَه نَحْوَهُ. وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيثُ حَسَنٌ صَحِيحٌ.
Al-Irbadh ibn Sariyah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) said: 'Whoever among you lives after me will see much disagreement. You must adhere to my Sunnah and the Sunnah of the rightly guided caliphs. Hold firmly to it and bite onto it with your molars. Beware of newly invented matters, for every innovation is misguidance.'" [Narrated by Ahmad, Abu Dawud, and Bayhaqi]
Tirmidhi and Ibn Majah narrated similar hadiths. Tirmidhi said: "This is a Hasan Sahih Hadith."
وَعَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ: قَالَ النَّبِيُّ ﷺ: «اقْتَدُوا بِاللَّذِينَ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَرَ، رَوَاهُ التَّرْمِذِيُّ وَأَحْمَدُ وَابْنُ مَاجَه، وَحَسَّنَهُ التَّرْمِذِيُّ، وَصَحَّحَهُ ابْنُ حِبَّانَ وَالْحَاكِمُ.
Hudhayfah (may Allah be pleased with him) narrated: "The Prophet (ﷺ) said: 'Follow those who come after me: Abu Bakr and Umar.'" [Narrated by Tirmidhi, Ahmad, and Ibn Majah]
Tirmidhi graded it as Hasan, while Ibn Hibban and Hakim authenticated it.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : كَانَ رَسُوْلُ اللهِ ﷺ يُرَغَبُ فِي قِيَامِ رَمَضَانَ مِنْ غَيْرِ أَنْ يَأْمُرَهُمْ فِيْهِ بِعَزِيمَةٍ، فَيَقَوْلُ: «مَنْ قَامَ رَمَضَانَ إِيْمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»، فَتُوْفِّيَ رَسُولُ اللهِ ﷺ وَالْأَمْرُ عَلَى ذَلِكَ، ثُمَّ كَانَ الْأَمْرُ عَلَى ذَلِكَ فِي خِلَافَةِ أَبِي بَكْرٍ وَصَدْرًا مِنْ خِلَافَةِ عُمَرَ عَلَى ذَلِكَ. رَوَاهُ مُسْلِمٌ.
Abu Huraira (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) encouraged people to perform night prayers in Ramadan without making it an obligatory command. He said: 'Whoever stands in prayer during Ramadan out of faith and seeking reward, his previous sins will be forgiven.' The matter remained like this until the Prophet (ﷺ) passed away, and it continued during the caliphate of Abu Bakr and the early part of Umar's caliphate." [Narrated by Muslim]
وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ الْقَارِيِّ۱ قَالَ: خَرَجْتُ مَعَ عُمَرَ بْنِ الْخَطَابِ (رضي الله عنه) لَيْلَةٌ إِلَى الْمَسْجِدِ، فَإِذَا النَّاسُ أَوْزَاعُ مُتَفَرَّقُوْنَ، يُصَلِّي الرَّجُلُ لِنَفْسِهِ، وَيُصَلِّي الرَّجُلُ، فَيُصَلِّي بِصَلَاتِهِ الرَّهَطُ، فَقَالَ عُمَرُ: إِنِّي لَوْ جَمَعْتُ هَؤُلَاءِ عَلَى قَارِي وَاحِدٍ لَكَانَ أَمْثَلَ، ثُمَّ عَزَمَ فَجَمَعَهُمْ عَلَى أُبَيُّ بْنِ كَعْبٍ، قَالَ: ثُمَّ خَرَجْتُ مَعَهُ لَيْلَةً أُخْرَى، وَالنَّاسُ يُصَلُّوْنَ بِصَلَاةِ قَارِئِهِمْ، قَالَ عُمَرُ: نِعْمَتِ الْبِدْعَةُ۲ هَذِهِ، وَالَّتِي تَنَامُوْنَ عَنْهَا أَفْضَلُ مِنَ الَّتِي تَقُوْمُوْنَ، يُرِيدُ آخِرَ اللَّيْلِ، وَكَانَ النَّاسُ يَقُوْمُوْنَ أَوْلَهُ. رَوَاهُ الْبُخَارِيُّ.
Abdur-Rahman ibn Abd Al-Qari 1 (may Allah be pleased with him) narrated: "I went out with Umar ibn Al-Khattab (may Allah be pleased with him) one night to the mosque, and we found the people praying in separate groups. A man would pray alone, and another would pray with a small group following him. Umar said: 'If I gather these people behind one Imam, it would be better.' He then resolved to gather them behind Ubayy ibn Ka'b. Later, I went out with him another night, and the people were praying behind their Imam. Umar said: 'What an excellent innovation this is! 2 But the part of the night you sleep through is better than the part you pray in.' He was referring to the last part of the night, as the people used to pray in the early part of the night." [Narrated by Bukhari]
Notes / الحواشي
1 The statement "Abdur-Rahman ibn Abd Al-Qari" is mentioned by At-Tibi. The name "Al-Qari" refers to the tribe of Qarah, a branch of the tribe of Adhal. The author stated that Abdur-Rahman was a prominent Tabi'i (follower) from Madinah. It is said that he was born during the time of the Prophet (ﷺ), but he did not hear or see him. Al-Waqidi listed him among the companions born during the Prophet's lifetime. This is mentioned in Al-Maraqat.
2 The statement "What an excellent innovation this is" was commented on by Ibn Taymiyyah: "As for Taraweeh, it is not an innovation in Shariah but a Sunnah based on the words and actions of the Prophet (ﷺ). He said: 'Allah has made fasting in Ramadan obligatory upon you, and I have made its night prayers a Sunnah.' Praying it in congregation is not an innovation but a Sunnah in Shariah. The Prophet (ﷺ) even prayed it in congregation for two or three nights and said: 'When a man prays with the Imam until he leaves, it is recorded for him as if he prayed the entire night.' This encourages praying Taraweeh behind the Imam. This is stronger than it being merely a Sunnah. People used to pray it in congregation in the mosque during his time, and he approved of it, and his approval is a Sunnah. As for Umar's statement, 'What an excellent innovation this is,' the term 'innovation' here is linguistic, as an action supported by the Quran or Sunnah is not an innovation in Shariah, even if it is called an innovation linguistically. The Prophet's (ﷺ) statement, 'Every innovation is misguidance,' does not refer to every new action but to actions introduced that are not part of his Shariah. During his time, people prayed Taraweeh in congregation and individually. On the third or fourth night, when they gathered, he said: 'What prevented me from coming out to you was the fear that it would be made obligatory upon you, so pray in your homes.' This indicates that the reason for not continuing was the fear of it becoming obligatory. Thus, during Umar's time, when he gathered them behind one Imam and lit the mosque, this new arrangement was called an innovation linguistically, not in Shariah, as the Sunnah already supported it, and the fear of obligation had ceased with the Prophet's (ﷺ) death. This is similar to the compilation of the Quran and other matters."
۱ قوله: وعن عبد الرحمن بن عبدٍ : بالتنوين قاله الطيبي. وقوله: «القاري بالياء المشددة نسبة إلى قبيلة قارة، وهم عضل، والديش قال المؤلف والمشهور أن عبد الرحمن تابعي من أجلة تابعي المدينة. يقال: ولد على عهد رسول الله ، وليس له منه سماع ولا رؤية، وعده الواقدي من الصحابة فيمن ولد على عهد رسول الله ﷺ. كذا في المرقاة».
۲ قوله: نعمت البدعة هذه: قال ابن تيمية: أما التراويح فليست ببدعة في الشريعة، بل سنة بقول رسول الله ﷺ وفعله؛ فإنه قال: الله فرض عليكم صيام رمضان وسننت لكم قيامه ولا صلاتها جماعة بدعة بل سنة في الشريعة، بل قد صلاها رسول الله ﷺ في الجماعة ليلتين بل ثلاثا، وقال: إن الرجل إذا صلى مع الإمام حتى ينصرف كتب له قيام ليلة لما قام بهم حتى حسبوا أن يفوتهم الفلاح رواه أهل السنن. وفي هذا ترغيب لقيام رمضان خلف الإمام. وذلك أوكد من أن تكون سنة، وكان الناس يصلونها جماعات في المسجد على عهده ، ويقرهم، وإقراره سُنّة منه . وأما قول عمر الله: «نعمت البدعة هذه» فالتسمية لغوية؛ لأن العمل الذي دل عليه الكتاب أو السنة ليس ببدعة في الشريعة، وإن سمي بدعة في اللغة. وقد علم أن قول النبي ﷺ : كل بدعة ضلالة، لم يرد به كل عمل مبتدأ، وإنما أراد ما ابتدأ من الأعمال التي لم يشرعها هو . وإذا كان كذلك فقد كانوا يصلون قيام رمضان على عهده جماعةً وفرادى، وقد قال لهم في الليلة الثالثة أو الرابعة لما اجتمعوا : إنه لم يمنعني من الخروج إليكم إلا كراهة أن يفرض عليكم فصلوا في بيوتكم فعلل عدم الخروج خشية الافتراض. فعلم بذلك أن المقتضي قائم، وأنه لولا خوف الافتراض الخرج إليهم، فلما كان في عهد عمر جمعهم على قارئ واحد، وأسرج في المسجد، فصارت هذه الهيئة - وهي اجتماعهم في المسجد على إمام واحد مع الاسراج - عملا لم يعملوا به من قبل، فسمى بدعة؛ لأنه في اللغة سمي بذلك. ولم يكن بدعة شرعية؛ لأن السنة اقتضت أنه عمل صالح لولا خوف الافتراض، وقد زال بموته ، فانتفى المعارض. فصار هذا كجمع المصحف وغيره.
وَعَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ (رضي الله عنه) قَالَ: سَمِعْتُ أُبَيًّا يَقُوْلُ: كُنَّا نَنْصَرِفُ فِي رَمَضَانَ مِنَ الْقِيَامِ فَنَسْتَعْجِلُ الْخَدَمَ بِالطَّعَامِ مَخَافَةَ فَوْتِ السُّحُوْرِ. وَفِي أُخْرَى مَخَافَةَ الْفَجْرِ. رَوَاهُ مَالِكُ.
Abdullah ibn Abi Bakr (may Allah be pleased with him) narrated: "I heard Ubayy ibn Ka'b say: 'We used to finish the night prayers in Ramadan and hurry the servants to bring food, fearing we would miss Suhoor.' In another narration: 'Fearing the dawn.'" [Narrated by Malik]
Notes / الحواشي
1 The statement "Section" refers to the fact that performing twenty rak'ahs in Taraweeh is a highly recommended Sunnah, as it was consistently practiced by the rightly guided caliphs. It has been established that following the Sunnah of the caliphs is obligatory, and abandoning it is sinful. The narrations in this section support this.
۱ قوله: فصل: الأمر الثالث: أن مجموع عشرين ركعة في التراويح سنة مؤكدة؛ لأنه مما واظب عليه الخلفاء، وقد سبق أن سنة الخلفاء أيضًا لازم الاتباع، وتاركها آثم. والروايات التي في هذا الفصل دالة عليه.