the following are the reasons why the Shia do not perform congregational tarawih prayer and why you should not pray taraweeh during the holy month of Ramadhan in congregation after Isha:

1.) it is bid'ah and forbidden.
2.) the Prophet (sa) and the 12 Imams (as) never prayed Taraweeh in congregation.
3.) all nawafil (supplementary prayers) including during the holy month of Ramadhan were ordered by the Prophet (sa) to be prayed individually and at home.
4.) the word "TARAWEEH" was never mentioned by the Prophet (sa) and not mentioned in the Holy Quran.
5.) it was Umar Ibn Al-Khattab,the 2nd Sunni caliph,that ordered for congregational nawafil prayer during Ramadhan.
6.) his order violates the instruction of the Prophet (sa) that nawafil should not be offered in congregation.only obligatory prayers are to be offered in congregation.
7.) Umar calls nawafil in congregation during Ramadhan an "excellent bid'ah".
8.) Imam Ali (as) asked his son Imam Hassan (as) to chase people out of the masjid who were offering nawafil in congregation.
9.) Sunni books and hadiths accept that nawafil are to be offered not in congregation.
10.) Sunnis scholars hold the view that taraweeh is a bid'ah.

would you still rush to the masjid at night during the holy month of ramadhan to offer what violates the teaching and instruction of the Prophet (sa)? are we to follow the sunnah of the Prophet Muhammad (sa) or someone else's? do others know better than the Prophet (sa)?

Why do the Shi’ah avoid Tarawih in congregations?
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.

[size=18pt]Origins of Tarawih as a Congregational Prayer[/size]
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 subnarrator) 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[b]the best prayer of a person is what he performs at his home, except the compulsory (congregational) prayer."[/b]
(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, [/b]saying, “You are still insisting (on your deed) that I fear this prayer might become obligatory on you. So,[b] 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 (12) Imams (who are members of the Ahlul-Bayt (as) and descendants of the Prophet (sa) 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). To find out more about authentic Islam, visit:
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. (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 beforgiven.”
(Sahih al-Bukhari, volume 3, book 32, number 226)

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Basically we should only be following the sunna of the Prophet Muhammad (peace be upon him), and NOT the sunna of Umar.

@Kumatomo: Salaamualaykum wa Rahmatulah. Umar [ra] didn't start congregational Tarawih prayer, The Messenger [as] did. Umar simply kept it going, uniting the Muslims as one Ummah.

Did Ali ibn Abi Talib [ra] made congregational Tarawih? Of course. But can make your own at home, which is what I do because there is no masjid near my home.


@Karbala; As sSalaamualaykum wa Rahmatullah.
[Quote]1.) it is bid'ah and forbidden.[/Quote]It is not bidah or forbidden. Muhammad [as] led Muslims for 3 nights and stopped fearing that it will be seen as compulsory. How did the Muslim ever knew about it if the Messenger [as] didn't bring it?


[Quote].) the Prophet (sa) and the 12 Imams (as) never prayed Taraweeh in congregation.[/Quote]The Messenger [as] who is the most important person who ever walked the face of the earth and the one everyone else must imitate made congregational Tarawih for 3 consecutive nights. And then stopped, for the reason of making it look like fard.


[Quote].) all nawafil (supplementary prayers) including during the holy month of Ramadhan were ordered by the Prophet (sa) to be prayed individually and at home.[/Quote]Did the prophet lead the muslims in salah of the eclipse? Is that not a nawafil?


[Quote]4.) the word "TARAWEEH" was never mentioned by the Prophet (sa) and not mentioned in the Holy Quran.[/Quote]This is not a good excuse and i will research the word as to its mentioning or not by the messenger [as]. I know that stoning is not mentioned in the Quran, directly, but the shia and everyone agree its a law. Making a lot of Ibadat night and day during Ramadhan could actually covers this, as even ibadat at night in ordinary month is mentioned on Muhammad [as] in the Quran, and it is sunnah that is number 1, and every other persons will have to draw from this, and Umar [ra] did. But you make Tarawih, even at home, alone? So if it is yes, how do you get to making tarawih?


[Quote]5.) it was Umar Ibn Al-Khattab,the 2nd Sunni caliph,that ordered for congregational nawafil prayer during Ramadhan.[/Quote]But tarawih in the month of Ramadhan was a known thing, even if you do it in your home, as individual? This is an evidence against the statement that the word was not mentioned by the messenger [as]. Incidentally, the lion, Ali bin AbiTalib was in the community and did not go against this bidah. why? Ali was not known to be shy. Or there was no bidah but a revival and keeping sunnah going, unforgotten?


[Quote]6.) his order violates the instruction of the Prophet (sa) that nawafil should not be offered in congregation.only obligatory prayers are to be offered in congregation.[/Quote]The presence of Ali bin AbiTalib [ra] speaks completely against this opinion of yours.


[Quote]7.) Umar calls nawafil in congregation during Ramadhan an "excellent bid'ah".[/Quote]Ali bin AbiTalib did not say anything and allowed the community to engross itself and adopted a bid'ah passed on when they disallowed a bid'ah of making tesbir in congregation as Abdullah ibn Mas'ud [ra] disallowed the people doing it. Muhammad [as] did not lead a people incompetent like the christians make us see how incompetent the disciples of Jesus of the Bible were that the ghost had to correct them mere weeks Jesus was lifted to heaven.


[Quote]8.) Imam Ali (as) asked his son Imam Hassan (as) to chase people out of the masjid who were offering nawafil in congregation.[/Quote]Did Ali AbiTalib [ra] not confront Umar Khattab [ra]? Why, considering that this was not a shy man, who spoke up each time he had, including when the issue of the Persian Princess arose about who she may marry?


[Quote]9.) Sunni books and hadiths accept that nawafil are to be offered not in congregation.[/Quote]I wonder what happened to the first 3 days of the messenger or he [as] didn't lead his community at all?


[Quote]10.) Sunnis scholars hold the view that taraweeh is a bid'ah.[/Quote]While i will not say I am a sunni, i not a shia either and dislike the hyphenation of Islam or Muslim. But I will make tarawih in congregation if i can because the messenger made it at least the first 3 night and that is strong enough evident. see below:


a}. Both al-Bukhaari (1129) and Muslim (761) narrated from ‘Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) prayed one night in the mosque, and the people followed him in prayer. Then he prayed the next night, and many people came. Then they gathered on the third or fourth night, and the Messenger of Allah (peace and blessings of Allah be upon him) did not come out to them. The next morning he said: “I saw what you did, and nothing kept me from coming out to you except the fact that I feared that it would be made obligatory for you.” And that was in Ramadan


b}. It was narrated in al-Saheehayn from ‘Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) would forgo doing something that he liked to do lest the people do it and it become obligatory upon them. (Narrated by al-Bukhaari, 1060; Muslim, Salaat al-Musaafireen, 1174).

al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allah be pleased with him) to the mosque one night in Ramadan, and the people were scattered, each man praying by himself. Some men would pray and have groups of people behind them following them. ‘Umar said: “I think that if I unite all these people with one reader, it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b.

al-Haafiz said: Ibn al-Teen and others said that ‘Umar based this decision on the Prophet’s approval of those who prayed with him on those nights. Although he disliked that for them, that was based on the fear that it might be made obligatory for them. When the Prophet (peace and blessings of Allah be upon him) died, there was no longer any fear of that happening, and ‘Umar thought, because of the potential division that might arise from people praying separately, and because uniting them behind one reader is more motivating for many people. The majority agreed with ‘Umar’s decision. End quote from Fath al-Baari.

Sweetnecta:

@Kumatomo: Salaamualaykum wa Rahmatulah. Umar [ra] didn't start congregational Tarawih prayer, The Messenger [as] did. Umar simply kept it going, uniting the Muslims as one Ummah.

What do you say about this from “sahih bukhari”:

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 found the people praying in different groups – a man praying alone or a man praying with a little group behind him. 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)

Did Ali ibn Abi Talib [ra] made congregational Tarawih? Of course. But can make your own at home, which is what I do because there is no masjid near my home.

Show me where Imam Ali (as) made nawafil in congregation.thanks.

@Karbala; As sSalaamualaykum wa Rahmatullah.It is not bidah or forbidden. Muhammad [as] led Muslims for 3 nights and stopped fearing that it will be seen as compulsory. How did the Muslim ever knew about it if the Messenger [as] didn't bring it?

From the hadiths you presented in “sahih bukhari”,it says the Prophet (sa) was praying nafila and people prayed behind for 3 nights until he refused to come out.why did he refuse to come out?according to bukhari,it was because “he feared that it would be made obligatory”.

This is just a fabrication to give taraweeh a spin and give it some sort of a connection to the Prophet (sa).and even with that,he still fails to show that the Prophet (sa) approved of it.you should also not ignore the countless hadiths that clearly state that nawafil are to be offered individually and not in congregation.

The Messenger [as] who is the most important person who ever walked the face of the earth and the one everyone else must imitate made congregational Tarawih for 3 consecutive nights. And then stopped, for the reason of making it look like fard.

According to Sunnis,they reject Mut’ah marriage because they believe that the Prophet (sa) allowed his companions to perform but later stopped them.if that was the case,then why have sunnis continue with the practice of congregational taraweeh even though the Prophet (sa) stopped it?

Did the prophet lead the muslims in salah of the eclipse? Is that not a nawafil?

I’m not sure of what you’re pointing at.but only the obligatory prayers are to be performed in congregation as countless hadiths point out.

The obligatory prayers are not only the five daily prayers but include Friday prayer and eid prayers.what you’re pointing at may be an obligatory prayer if the Prophet (sa) performed it in congregation.

This is not a good excuse and i will research the word as to its mentioning or not by the messenger [as]. I know that stoning is not mentioned in the Quran, directly, but the shia and everyone agree its a law. Making a lot of Ibadat night and day during Ramadhan could actually covers this, as even ibadat at night in ordinary month is mentioned on Muhammad [as] in the Quran, and it is sunnah that is number 1, and every other persons will have to draw from this, and Umar [ra] did. But you make Tarawih, even at home, alone? So if it is yes, how do you get to making tarawih?

I do nawafil individually and not taraweeh in congregation.the word taraweeh was not mentioned by the Prophet (sa) (hadiths) or in the Quran.the issue of stoning is quite different because hadiths do exist to support it.

But tarawih in the month of Ramadhan was a known thing, even if you do it in your home, as individual? This is an evidence against the statement that the word was not mentioned by the messenger [as].

It was never known as “taraweeh”.it is nawafil that came to be performed in congregation and later became known as “taraweeh”.didnt you read the evidence presented in the earlier posts?

Incidentally, the lion, Ali bin AbiTalib was in the community and did not go against this bidah. why? Ali was not known to be shy. Or there was no bidah but a revival and keeping sunnah going, unforgotten?

The presence of Ali bin AbiTalib [ra] speaks completely against this opinion of yours.

He can only enforce the law when he was given the chance and he did.
Infact,don’t sunnis consider Umar to be the second most knowledgeable after abu bakr who is next to the Prophet (sa).so Umar did have his staunch followers who wouldn’t give up on the act.when it does become clear to you that Imam Ali (as) did opposed taraweeh,you’d most likely side with umar’s decision.

And besides,sunnis do not consider Imam Ali (as) to be infallible as the shia do.so even if he said nothing about it,if taraweeh is bid’ah then you must see it as such.

Ali bin AbiTalib did not say anything and allowed the community to engross itself and adopted a bid'ah passed on when they disallowed a bid'ah of making tesbir in congregation as Abdullah ibn Mas'ud [ra] disallowed the people doing it. Muhammad [as] did not lead a people incompetent like the christians make us see how incompetent the disciples of Jesus of the Bible were that the ghost had to correct them mere weeks Jesus was lifted to heaven.

The Quran does give the “hawariyyun” a good image.so leave the christians and their headache out of this.

I have told you that Imam Ali (as) sent his son Imam Hassan (as) with whip to disperse people praying nafila in congregation.

Did Ali AbiTalib [ra] not confront Umar Khattab [ra]? Why, considering that this was not a shy man, who spoke up each time he had, including when the issue of the Persian Princess arose about who she may marry?

Yes,he also confronted umar and abu bakr on fadak as reported in “sahih bukhari”.but did they return fadak back?

I wonder what happened to the first 3 days of the messenger or he [as] didn't lead his community at all?

According to the fabricated hadiths,he later stopped deliberately from coming out so that they would not pray nafila in congregation.isnt that so?

also,you know well that muslim women were married to idol worshipping men before a verse was revealed which asked muslim women not to be married to the mushrikoon.so it could be that the Prophet (sa) received an order to stop the nafila in congregation since he did not continue it and that shows disapproval.

While i will not say I am a sunni, i not a shia either and dislike the hyphenation of Islam or Muslim. But I will make tarawih in congregation if i can because the messenger made it at least the first 3 night and that is strong enough evident. see below:

There is no harm in praying nafila individually whether in the mosque or at home.but nafila should not be offered in congregation.you can call it whatever name that makes you happy,but don’t do an act that goes contrary to the order and action of the Prophet (sa).you claim to follow the sunnah of the Prophet(sa).so if he stopped doing something,you too must emulate him.if the Prophet (sa) did not see a need to make nafila in congregation for the sake of unity,then is umar more thoughtful than the Prophet (sa)?was islam not complete when the Prophet (sa) left?

You can say you are not shia or sunni,but your actions and beliefs play a part in identifying to which side of the divide you belong to.as for me,shia islam is pure and true islam.anything else,is not islam enough!

na wa o

mukina2:

na wa o

nor be wa dear sister!

"may Allah be my witness that I have delivered the truth".

@Lagosshia: Salaamualaykum wa Rahmatullah. Ramadhan Karin aleykum to you.

[Quote]Quote
The Messenger [as] who is the most important person who ever walked the face of the earth and the one everyone else must imitate made congregational Tarawih for 3 consecutive nights. And then stopped, for the reason of making it look like fard.
According to Sunnis,they reject Mut’ah marriage because they believe that the Prophet (sa) allowed his companions to perform but later stopped them.if that was the case,then why have sunnis continue with the practice of congregational taraweeh even though the Prophet (sa) stopped it?[/Quote]Muhammad [as] said that he did not want it to become obligatory. This is mercy from him. It is a choice. Just like some people who marry their cousins. I will not marry my cousin because I am a lion, a bold man who need no one I am familiar with as a wife to be able to not be shy. Some women can dominate a man you know and these men may go for their cousins, a familiar territory.

The Mutah was also a thing that was out of line of final morality as Allah finished the order on Islam on Muhammad [as], considering that Ibrahim [as] was married to his own sister, Sarah as they say. You see how Mutah is a no no in the final analysis?

which virgin woman wants to be a Mutah wife? whats good for virgin is good for divorcee. Whats good for divorcee is good for virgin. What Allah completed Islam with is Perfect Morality. Muhammad [as] was right to remind the people to drop any and all filthy quality.

My brother, I am not in the mood to take the discussions further than this. We have a common goal. We also have a common 'foes', davidylan, Frosbel, etc who are lying deliberately or ignorantly. lets unite against their evil and our own simple disagreement InshaAllah will not lead us to hell fire.

I will not go to hell, InshaAllah for not want to marry my cousin, and or for not participating in Mutah; thats somebody's daughter, somebody's woman folk, somebody's future wife.

@Sweetnecta
Wa Alaykom al Salam Wa Rahmatullah Wa Barakatuh.

brother,the hadith you presented did not say it was the Prophet (sa) that started praying nafilah in congregation.it says the Prophet (sa) was praying nafilah and people started the bid'ah contrary to what the Prophet (sa) taught that nafilah should be prayed individually.the people started praying behind him on their own discretion and not in line with prophetic command.then the Prophet (sa) stopped coming out to pray nafilah so that the practice would die a natural death.the hadith you presented is trying to make a tactical link to the Prophet (sa) on the issue of congregational nafilah but it still failed to do so and the too many hadiths that states clearly that nafilah in congregation is not allow bear witness.i also stated that that hadith could have been fabricated.also,the words of Umar himself testify that congregational nafilah which later became known as "taraweeh" was an "excellent bid'ah" according to him.when even talking about mut'ah at least from the sunni perspective,it is believed that the Prophet (sa) and the Holy Quran "approved" of it before it was "forbidden" later on.but congregational nafilah was never started by the Prophet (sa).it was people's impulse.again the shia would point out to you that it was the same Umar who introduced congregational nafila (taraweeh) that also banned mut'ah.Umar made innovations in Islam.he can be likened to Paul in the New Testament.thank God that the Quran and the hadith were/are separate and not every muslim likes or follows Umar or even respects him.i dont also want to further this discussion.i have provided evidence that i believe is right.the choice is left to you and to everyone to believe or not to believe.i also dont want to talk much about mut'ah or any other topic here.

the truth is out there for everyone to see regardless of what men think/desire.

The specific prayers during the month of Ramadan, which are known as tarawih, are sunnah for both men and women, and they are to be performed after the obligatory 'isha and before the performance of the witr. They should be prayed in sets of two rak'at each. It is allowed to pray them after witr; though, this is not the best thing to do. They may be performed until the end of the night.
Abu Hurairah reports that the Prophet sallallahu alehi wasallam would encourage people to perform the special prayers during Ramadan without commanding them as obligatory and he said: "Whoever prays during the nights of Ramadan [tarawih] with a firm belief and hoping for reward, all of his previous sins would be forgiven." This is related by the group.
'Aishah says: "The Prophet offered salah in the mosque and many people prayed with him. The next day he did the same and more people prayed with him. Then the people gathered on the third night but, the Prophet did not come out to them. In the morning, he said to them: 'Surely I saw what you did, and nothing prevented me from coming out to you, save that I feared that [that prayer] would be made obligatory upon you.' And that was during Ramadan." This is related by the group except for at-Tirmidhi .

@ "chief imam"

Salamu Alaykom Wa Rahmatullahi Wa Barakatuh

there is no dispute between shia and sunni,that it is highly recommended to offer nawafel (supplementary prayer) in the nights of the holy month of Ramadan.these nawafel are otherwise refered to by our sunni brothers as "tarawih".

your post which promotes the idea of "tarawih" is slightly misleading because it evades the issue or the point of contention on which this thread was created.you are promoting "tarawih" in the sense that it should continue the way sunnis perform it today (IN CONGREGATION) under the excuse of following "sunnah".

the point of contention which this thread addresses has to do with the permissibility of offering nawafel in congregation.both shia and sunni recommend nawafel.but the shia maintain that all nawafel must be offered not in congregation in accordance to the sunnah of the Prophet (sa).you can call it "tarawih" or whatever name you like as long as all supplementary prayers (that are not obligatory) are offered not in congregation but individually as the Prophet (sa) taught us to do.the thread is rejecting the issue of "tarawih" from the perspective of the sunni who offer it in congregation throughout the nights of the holy month.

from evidence put forth earlier in this thread,supplementary prayers must be offered individually and not in congregation.offering supplementary prayers in congregation violates the teaching of the Prophet (sa).

SALAM!

Salam, there should not be any contention on this issue, going by the hadith narrated by Aisha (RA), it is clear that taraweeh prayer is allow as a congregation prayer. though it is not compulsory.

LagosShia:

from evidence put forth earlier in this thread,supplementary prayers must be offered individually and not in congregation.offering supplementary prayers in congregation violates the teaching of the Prophet (sa).

SALAM!

I do not know how you came by your conclusion but your won evidence contradicts you conclusion,

LagosShia:

What do you say about this from “sahih bukhari”:

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.

LagosShia:

From the hadiths you presented in “sahih bukhari”,it says the Prophet (sa) was praying nafila and people prayed behind for 3 nights until he refused to come out.why did he refuse to come out?according to bukhari,it was because “he feared that it would be made obligatory”.

I don not know whether you are deliberately misquoting the prophet pbuh or fail to understand in what context he is talking, as it is very clear from his statement that he did not want the people to think it is mandatory to pray your nawafilat in groups or congregations, as it is very clear that he did engage in leading Congregational nawafilats. i really do not see any cause for commotion, as the hadith clearly shows it is optional nor mandatory to pray your nawafilats in groups.

Salam, hope this ends the unnecessary controversy.

@vedaxcool, may Allah help you more, and give you more Ilmi,  AMEEN. Wa  s-salaamu alaikum

olawalebab:

Salam, there should not be any contention on this issue, going by the hadith narrated by Aisha (RA), it is clear that taraweeh prayer is allow as a congregation prayer. though it is not compulsory.

dear brother,

the hadith attributed to Aisha,can be interpreted in two ways.it can be interpreted that there is no harm if "tarawih" is prayed in congregation because it was only stopped by the Prophet (sa) because it was never intended to be obligatory to pray it as such;so the Prophet (sa) stopped it.in other words,you should not but if you like you may.now the question is,why didn't the Prophet (sa) also stop or discourage those who prayed other nafilahs individually because they are not obligatory and he does not want them to become obligatory on muslims? we know "tarawih" like every other nafila is not obligatory.another question: did the Prophet (sa) also discourage praying other nawafel so that "they would not be made obligatory"? if not,why? we know that the nafila sunnis perform in the nights of the holy month of Ramadan which became known as "tarawih" is the only nafila that is being performed in congregation and the only nafila that when people wanted to perform it in congregation the Prophet (sa) stopped coming out.

the second interpretation of the hadith could mean that the Prophet (sa) prohibited it and praying nafila in congregation is totally forbidden unlike the first interpretation which can mean that "you should not but you could if you want to".

now going by the too many other hadiths in sunni sources,we can clearly see that the sunnah (teaching and practice) of the Prophet (sa) is strictly to perform the supplementary prayers individually and not in congregation.

so while the hadith attributed to Aisha can be interpreted in more than one way,it does not in any sense promote the idea that the Prophet (sa) encouraged nafila in congregation in whatever way you interprete it.does it?the hadith seem an outright fabrication therefore to create confusion/doubt and have something to link "taraweeh" to the Prophet (sa).in another hadith about Umar,if "taraweeh"/nafila was ever prayed in congragation,then why did Umar call it an "excellent bid'ah" after he started the practice?from Umar's words,it shows that something new/different has being introduced/imposed/fashioned.and from the way "taraweeh" is done in congregation every night during the fasting month by sunnis,hasn't umar succeeded in making obligatory and habitual what the Prophet (sa) feared would become and he therefore curtailed?so whose sunnah is the "taraweeh" in congregation?if i have to follow the sunnah of the Prophet (sa)i must stop praying "taraweeh" in congregation just as the Prophet (sa) did!

i have said enough and i will leave it to everyone to judge for himself/herself.

may Allah (swt) guide us all!

to further support the view that the Prophet (sa) never prayed "taraweeh",there is another hadith in "sahih bukhari",a similar version of the previous hadith attributed to Aisha which denies the supplementary prayer the Prophet (sa) offered for 3 nights in congregation until the 4th when he stopped it,not to have being what became known as "taraweeh" but rather it was "Tahajjud" which starts after midnight.both hadiths anyways emphasize the fact that supplementary prayers are to be performed individually as sunnah of the Prophet (sa).

here is the same hadith but with a different twist of the story:

Narrated by 'Urwa:
That he was informed by 'Aisha, "Allah's Apostle went out in 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

THOSE WHO INSISTED ON PRAYING "TARAWEEH"/NAFILA IN CONGREGATION ANGERED THE PROPHET (sa)

Narrated Zayd bin Thabit: Allah's Apostle (s) made a small room (with a palm leaf mat). He (sa) 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]


note:the above hadith clearly shows that praying nafila or what became known as "taraweeh" in congregation was never the sunnah or will of the Prophet (sa) but an initiative of the people that was later perfected by Umar;something the Prophet (sa) frowned upon.so regardless if people later on prayed in in many small groups or one big congregation,the Prophet (sa) frowned upon the idea of praying a nafila in congregation,small or big congregation!

(the below narrations are from Shia hadith sources while all the other hadiths presented before this post are from Sunni hadith sources)

IMAM ALI (as) SPEAKS OUT AGAINST THE BID'AHS INTRODUCED AFTER THE PROPHET (sa) AND HE CITES THEM:

"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 THE 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 authentic'(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).

Imam Muhammad Ibn Ali,al-Baqir (5th Imam) and Imam Ja'far Ibn Muhammad,al-Sadeq (6th Imam) SPOKE OUT AGAINST "TARAWEEH" AS A BID'AH

Imam al-Baqir (as) and Imam al-Sadiq (as) were also asked about the permissibility of praying optional prayers in congregation during the nights of Ramadan, they both narrated a tradition of the Prophet (s) where he said:

“Verily, the offering of nafila (recommended prayers) in congregation during the nights of Ramadan is an INNOVATION… O people! do not say nafila prayers of Ramadan in congregation…. Without doubt, performing a minor act of worship which is according to the sunnah is better than performing a major act of worship which is an innovation.”
al-Hurr al-Amili, Wasa’il al-Shia, volume 8 page 45

[b]Note:[/b]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

Abdullah Ibn Umar Denies the "Taraweeh" Bid'ah Started by His Father and Compares Those Who Perform It to Donkeys!:

"Abdullah Ibn Umar (the son of Umar Ibn Khattab) did not pray Tarawih with people in Mosque (i.e. in congregation), but he used to offer them individually at home".

Referenece: Encyclopaedia of Fiqh, Vol. 7 (Under Fiqh of Abdullah Ibn Umar)

The Saudi Professor writes further in his Fiqh Encyclopedia:

"One person came to Abdullah Ibn Umar and asked if he should pray Tarawih behind an Imam (i.e. in congregation). Abdullah Ibn Umar asked him if the man could recite Quran. The man answered: "Yes". Upon that Abdullah Ibn Umar told him why does he want to stand queitly like a donkey behind an imam for Taraweeh (in congregation) and that he should go and offer it in his home."
Fiqh Encyclopedia, Vol 7, under "fiqh of Abdullah Ibn Umar". Author Dr. Muhammad Rawas, Professor in Dahran, University of Saudi Arabia.

(the below narrations are from Shia hadith sources while all the other hadiths presented before this post are from Sunni hadith sources)

IMAM ALI (as) SPEAKS OUT AGAINST THE BID'AHS INTRODUCED AFTER THE PROPHET (sa) AND HE CITES THEM:
"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 THE 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 authentic'(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).

May Allah increase us in ihlim and iman

olawalebab:

May Allah increase us in ihlim and iman

Ameen,Ameen,Ameen!

let me conclude with a hadith by Sunni scholar Shawkani,and two hadiths from the Imams of the Ahlul-Bayt(as):

Imam Muhammad Ibn Ali,al-Baqir (5th Imam) and Imam Ja'far Ibn Muhammad,al-Sadeq (6th Imam) SPOKE OUT AGAINST "TARAWEEH" AS A BID'AH

Imam al-Baqir (as) and Imam al-Sadiq (as) were also asked about the permissibility of praying optional prayers in congregation during the nights of Ramadan, they both narrated a tradition of the Prophet (s) where he said:

“Verily, the offering of nafila (recommended prayers) in congregation during the nights of Ramadan is an INNOVATION… O people! do not say nafila prayers of Ramadan in congregation…. Without doubt, performing a minor act of worship which is according to the sunnah is better than performing a major act of worship which is an innovation.”
al-Hurr al-Amili, Wasa’il al-Shia, volume 8 page 45

[b]Note:[/b]Even Sunni scholar Shawkani 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

We cannot accept cherry picking Fallacy, first they lied on Umar that he made and introduce praying Tarawih prayer in congregation and also made it compulsory compulsory, then they deliberately overlook statements that did not suit their preconceived ideas, then went on to misinterpret the prophets statements that clearly showed that praying tarawih in congregation is not compulsory but allowed. I find it amazing that some people only know how to raise divisive issues, yet they fail to use their lack of straightness in matters by applying them to their own beliefs, I wonder where we find 12 imams in the Qur'an? or that insulting dead people is a virtues behaviour in the Qur'an? or one beating himself for a crime he did not commit is virtue? or the spot where grandsons of the prophets died becomes holy in the qur'an? or the word Karbala in the Qur'an? or the word Mutah in the Qur'an? I keep saying this unless someone is honest to himself you can never know the truth.



Narrated Zayd bin Thabit: Allah's Apostle (s) made a small room (with a palm leaf mat). He (sa) 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]

I think it becomes clear why how some keeps overlooking simple facts they read.

Offering Taraweeh prayer in congregation is something that is established by the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) stated the reason why he did not persist in offering this prayer in congregation, which is that he feared that it might be made obligatory. This reason cased to be applicable after the Prophet (peace and blessings of Allaah be upon him) died, because when he (peace and blessings of Allaah be upon him) died, the wahy (revelation) ceased and there was no longer any worry that it might be made obligatory. Once the reason, which was the fear of it being made obligatory, disappeared with the cessation of the wahy, then the fact that it is Sunnah to offer this prayer in congregation resumed.

An astounding revelation–of which many people happen to be uninformed of–is the fact that, according to Shia Hadith, a woman does not inherit land or fixed property. How is it that the Shia accept it for Fatima (رضّى الله عنها) to inherit Fadak, when their own Hadith does not allow the succession of a woman to land or fixed property?

In the Shia book of Hadith al-Kafi, al-Kulayni has included a chapter entitled “Women do not inherit land.” In this chapter, he narrates a Hadith from Imam Muhammad al-Baqir:

    “Women do not inherit anything of land or fixed property.” (al-Kafi, vol. 7 p. 127, Kitab al-Mawarith, hadith no. 1)

He asked Imam Ja’far as-Sadiq about what a woman inherits. The Imam replied:

    “They will get the value of the bricks, the building, the wood and the bamboo. As for the land and the fixed property, they will get no inheritance from that.” (Tahdhib al-Ahkam, vol. 9 p. 299; Bihar al-Anwar, vol. 104 p. 351)

Imam Muhammad al-Baqir said:

    “A woman will not inherit anything of land and fixed property.” (Tahdhib al-Ahkam, vol. 9 p. 298; al-Istibsar, vol. 4 p. 152)

Imam Ja’far as-Sadiq said:

    “Women will have nothing of houses or land.” (Tahdhib al-Ahkam, vol. 9 p. 299; Bihar al-Anwar, vol. 104 p. 351)

So the Shia Hadiths themselves would deny the inheritance to Fatima (رضّى الله عنها) even if the Prophets were allowed to give inheritance to their heirs (even though they are not). This makes the Shia arguments against Abu Bakr (رضّى الله عنه) even more useless. 

The matter has been thoroughly trashed here https://www.nairaland.com/nigeria/topic-661419.32.html#msg8410041 one of the best thread that showed the usual inconsistent nature of shias when arguing issues out.

I do not honor the posts of those who insult the Ahlul-Bayt (as) and blaspheme against Imam Hussain (as) with replies and on topics that have being discussed over and over and continue to be raised as off-topics in every other thread.

"And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, ‘Peace!’ (salaam)." [Al-Qur’an 25:63]

"And when they hear vain talk, they turn away there from and say: ‘to us our deeds, and to you yours; peace (Salaams) be to you: we Seek not the ignorant.’ " [Al-Qur’an 28:55]

[b]I will want to assume he is talking of Shiaism, and that he and his party are the ones who blaspheme against everything Islam, they insult the prophet's pbuh wife, they worship his descendant, they commit shriek by calling on Ali for help, they follow paganistic beliefs such as wiping oneself for committing a crime they never did and believing in intercessors that can accept their prayer , some of them criticise angel Jibreel accusing him of going to the wrong person, they adore being hypocrites by playing tarqiyah when it is not necessary, they lie - without apology- to prove their points just as we have seen in this thread, they commit adultery and fornication then call it Mutah, they even misrepresent the Prophet's words to validate their points, they claim their imams that Allah never sanctioned are at par with level of prophet's of Allah, they insult the Sahabahs of the Holy prophet Muhammad s.a.w and claim is a religious obligation, they prefer supporting the unbelievers to prove the validity of their Sect, etc it is very clear who the insulters and blasphemers of Islam is. I will continue to show your lies against Islam, Against Ahlul Bayt, against Hussien, against the Sahabahs etc, these shameless individual exclude the prophet's wives from being considered as Ahlul bayt, how dare they choose who the Family of the prophet pbuh is? Your honour worth nothing more than the character of a scum, it benefits not whether you answer or not, I on my part will continue to expose lies and treachery by anyone as I deem fit, your kind of person thinks truth is equivalent to silence of the other person, i did not want to reply this thread since Karbala-whoever he is- decided to ask a question he already had preconceived answers to, truth they say is the first victim of every hypocrite, He quoted the Qur'an to show that he does not engage people that do vain talk, yet frosbel has done nothing more than that, yet Oga karbala thought it was wise talk he is engaging in, It is always easy to show who is the liar and who is the hypocrite that says things he does not follow. A man will never find the truth as long as he is false to himself.[/b].

And this is indeed eye popping

how easy Allah shows the disbelievers of truth their false path.

THE SIN OF LYING:THE LIAR IS NOT A BELIEVER!

“Every believer is deprived from the taste of faith till he gives up lying seriously and also in jest.”-Imam Ali Ibn Abi Talib (a.s.)
(al-Kāfi)

"All the evils have been locked in a room and its key is lying.”-Imam Hassan al-Askari (as)
(Mustadrak ul-Wasa’il)



"O you who believe! If an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.”-(Holy Quran,Surah al-Hujurāt 49:6)

“Surely Allah does not guide him aright who is a liar, ungrateful.”-(Holy Quran,Surah az-Zumar 39:3)

“,  the curse of Allah be on him if he is one of the liars.”-(Holy Quran,Surah an-Nūr 24: 8 )

"Only they forge the lie who do not believe in the signs of Allah.”-(Holy Quran,Surah an-Nahl 16:105)

[size=18pt]How Shiasm Raise Liars[/size]

Lying is Fundamental to shiasm

Thus, let us be honest when we discuss Taqiyyah and use words that the common man will understand. Taqiyyah translates to “the act of deceiving.” An explanation of Taqiyyah was given by the Infallible Imam of the Shia as recorded in Al-Kafi, the most reliable of the Shia books of Hadith: The Imam said that Taqiyyah is to say one thing outwardly but to believe another inwardly. There is another term for this: lying.

It is a very odd faith that allows for lying, and not only allows for it, but commands it! The Shia have gone on to say that Taqiyyah is a virtuous act and a highly encouraged act. It is classed as Mustahabb (highly recommended).

“Mix with them (i.e.non-shia) outwardly but oppose them inwardly.” (Al-Kafi, vol.9, p.116)

Thus, there should be no confusion as to the intent of Taqiyyah. Softening the hearts is an attempt to weaken the enemy’s defenses against an imminent and clandestine attack by the Shia.

The claim by the Shia propagandists that Taqiyyah is only permissible to save one’s life is false. It is also permissible to do Taqiyyah in order to save one’s religion, as this is considered more sacred than one’s life. In order to further Shi’ism, it is permissible to lie. This falls under the category of “softening hearts” (i.e. softening their hearts to the call of Shi’ism). Thus, the Shia are allowed to lie when they discuss their faith with others.


For example, we will see that that the Shia will oftentimes avoid insulting the Sahabah and Wives of the Prophet in front of the followers of the Ahlus Sunnah. If we ask them why they hate the friends and wives of the Prophet, they will feel no qualms in lying to us and saying that they don’t hate them at all. But when they are alone with their fellow Shia, they will insult and degrade the Sahabah and the Wives of the Prophet. The Shia will raise their children with malicious fairy-tales designed to malign these people, calling them murderers and fabricators.

According to the rightly guided Ahlus Sunnah, Taqiyyah of the Shia is none other than Nifaq (hypocrisy). The Imam of the Shia has said that Taqiyyah is to:

“Mix with them (i.e.non-shia) outwardly but oppose them inwardly.” (Al-Kafi, vol.9, p.116)

Allah describes the Munafiqoon (hypocrites) in the Quran:

“When they [hypocrites] meet those who believe, they say: ‘We believe.’ But when they are alone with their evil ones, they say: ‘We are really with you, we (were) only jesting.’” (Quran, 2:14)

Taqiyyah is a most peculiar institution. No other religion in the world advocates its followers to lie. Lying is considered a sin in all other religions. Lying about one’s religion is especially heinous but it is a must for the Shia.

The Shia also believe in the concept of Kitman. Kitman means hiding one’s faith from non-Shias. It is considered necessary in the Shia doctrine to hide certain aspects of one’s faith from non-Shias, as well as ignorant Shia who don’t really know their faith. Taqiyyah and Kitman are one of the reasons that the Shia have so many beliefs (presented in this site) that the Shia masses are ignorant about. They are purposefully hidden and kept secret; as can be seen, Shi’ism has the characteristics of a secret cult, no doubt a reflection of its Saba’ite origins.

A confusing aspect of Shi’ism is that their Infallible Imams even would answer with Taqiyyah when asked questions by their followers. We read in Al-Kafi:

“Three people questioned Imam Baqir about an issue and the Imam replied to each person differently acting upon Taqiyyah and he said that if any person hears from us [Imams] such a thing which is against the Law of Allah then he should remember that we have acted upon Taqiyyah.” (Usool-e Kafi)

This really destroys the foundation of the belief: how does one determine which sayings of the Imams are correct and which were simply said under Taqiyyah? Perhaps every saying of the Imam against the first Three Caliphs was Taqiyyah?


And indeed Lying is what Shiasm is.

This reminds me of an encouter with a tarqiying Shia, we discussed on matters until he asked me what do I think is Shiasm, well trust me I simply pointed out its' inherent failures in it, from all indications he was not happy and had the Grand Oga of Ayatollayish Khomini on his phone as a wall paper. I asked him are you a shia, immediaely he said no after speaking so well on the alledged spread of Shiasm in Nigeria, i then wonder what if we both were Shias denying our identity all in the name of practising tarqiyah, that would have indeed been a great disater from all indication, to crown it all there was no possibility of being injured or killed, the man probably felt that he will be unable to explain mutah (Fornication) adequately, or why sensible people will go as low as insulting the Sahabas of the prophets' and lots mmore of the diffused thoughts of shaism.[font=times roman]

The guys who brought this topic-up should be ashamed of themselves and those who are arguing with them should refrain. I mean of all the problems facing Muslims, it is whether to pray Asham in congregation or not that you are bickering about. You remind me of those classmates who are fairly intelligent but become a nuisance when they try to show they are intelligent at the most inappropriate of times-QED.