As-Salaamu Alaikum warahmatullahi wabarakatuh.

Alhamdulillah, May the peace and blessings of Allah be on Muhammad, his wives, household, companions and all those who follows his authentic Sunnah till the day of account.

Going to the subject, it is very rewarding to pray Taraweeh and witr with your Imam before leaving the mosque.
.
Praying Taraweeh and Witr with the Imam

It is proven from the Messenger (blessings and peace of Allah be upon him) that he encouraged praying Taraweeh in congregation and he said: “Whoever stays with the imam until he leaves, (the reward of) qiyaam al-layl will be written for him.”
Narrated and classed as saheeh by al-Tirmidhi (806); also narrated by Abu Dawood (1375), al-Nasaa’i (1605), and Ibn Maajah (1327). Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi .

This reward will not be attained by anyone but the one who prays with the imam until he has finished all the prayers. The one who only prays some of the prayer and then leaves is not entitled to the reward promised in this hadeeth, which is that of spending a night in prayer (qiyaam laylah).

Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If a person prays in Ramadan with someone who prays twenty-three rak‘ahs, but he only prays eleven and does not complete the prayer with the imam, is this action of his in accordance with the Sunnah?
He replied: The Sunnah is to complete the prayer with the imam, even if he prays twenty-three rakahs, because the Messenger (blessings and peace of Allah be upon him) said: “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer.” According to another report: “… The rest of that night.”
It is better for one who is praying behind an imam to stay with him until he finishes, whether he prays eleven rak‘ahs or thirteen or twenty three or whatever. That is preferable, to follow the imam until he finishes. End quote from Majmoo‘ Fataawa Ibn Baaz, 11/325.

May Allah accept all our acts of worship in Ramadan & beyond and may He grant us the best of gift in Jannah!

And Allah knows best

Ameen summa ameen

May Allah help is alll

Ameen

Salam Alaykum. Please which prayer contains twenty -three raka'ah?

There's this mosque in my area the closest. After Tarawr usually around 8;20pm then the imam and his boys will start singing preachings and all that. He wont go straight to Witr.
So I use to step one side in the mosque and observe my Witr and go home. I some people use to do that there too. We got to go to work the next nw

Jazakhallahu kairan

I lost my chesbi..so I cant perform the radarada prayer

tolufase:
Salam Alaykum. Please which prayer contains twenty -three raka'ah?

Saudi Arabia government prayer

PLEASE I HAVE A QUESTION TO ASK...

Between performing the taraweeh as a congregation or performing it alone at home which one does the sunnah supports more?

There's an Hadith where the prophet (saw) condemned it during his life time to perform it as a congregation. It was like that during the time of Abu Bakr (rta) but during the reign of Umar (rta) a man performed it with others as in congregation.

I am no Muslim.

myettiallah:
I lost my chesbi..so I cant perform the radarada prayer

Some people are senseless for the fact that you dont practice one religion does not mean you should ridicle it for those that worship it... Please go and borrow yourself brain

Nice post..Some brothers leave the masjid without observing the witr with the imam because the witr is the last solaah of the night.
If one wants to observe a naafilah after praying witr,one can do two rakaats just like Bilaal after every ablution and elongate it if one so desires during

ibroauthen:
PLEASE I HAVE A QUESTION TO ASK...

Between performing the taraweeh as a congregation or performing it alone at home which one does the sunnah supports more?

There's an Hadith where the prophet (saw) condemned it during his life time to perform it as a congregation. It was like that during the time of Abu Bakr (rta) but during the reign of Umar (rta) a man performed it with others as in congregation.

Assalam 'alaikum,

‘Aa’ishah may Allaah be pleased with her said: “The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to leave off doing a good deed although he liked to perform it, fearing that people would perform it, and then it would become obligatory on them. He (the Prophet) never performed Ath-Thuha prayer (according to her knowledge) but I did.” [Al-Bukhari and Muslim]

So, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) gave up performing the Taraweeh prayer at the Mosque after having performed it some nights. ‘Aa’ishah may Allaah be pleased with her narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) performed the Taraweeh prayer one night and many people prayed behind him. Then, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) performed it the next night and the people came in larger numbers, then they gathered the third or fourth night (for Taraweeh) but the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did not come out to them. And in the morning he said: "I saw what you did (your gathering for the prayer) and nothing prevented me from coming out except my fear that performing Taraweeh would become obligatory on you”; and this was in the month of Ramadan." [Al-Bukhari and Muslim]

Thus, it becomes clear that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did not continue performing the Taraweeh prayer at the mosque for a cause that he specified: “for the fear that it would become obligatory on you.”
However, after the death of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and the end of revelation no other act of worship could then become obligatory. So, ‘Umar may Allaah be pleased with him performed the Taraweeh prayer at the Mosque as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did; this constituted a form of his good commitment to Islam and his good understanding.

So, nobody can ask which Sunnah we are to follow, the Prophet's Sunnah or ‘Umar's. ‘Umar may Allaah be pleased with him did not do any form of worship that had any contradiction to the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention). ‘Umar may Allaah be pleased with him never contradicted the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) or the Prophet’s Sunnah. ‘Umar may Allaah be pleased with him ranked high regarding the Religion of Allaah and adherence to the Sunnah. Nobody can deny such a matter. The Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) gave witness many times that ‘Umar may Allaah be pleased with him is to be in Paradise. Many times his opinion coincided with the revelation. He was a defender of the Sunnah and fighter against innovation; may Allaah be pleased with him.
Also, the Companions may Allaah be pleased with them sanctioned ‘Umar's deed, and there was a consensus on it, and such a deed became the Sunnah of the rightly guided Caliphs ‘Uthman and 'Ali may Allaah be pleased with them.

Abu Bakr may Allaah be pleased with him did not do such a deed, even though he knew that there is no legislation that would be made obligatory after the death of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for the following two probabilities that Al-Baaji may Allaah have mercy upon him stated:
Firstly (1), Abu Bakr, may Allaah be pleased with him was busy fighting the apostates and the period of his rule was very short, and secondly (2) he thought it was better to let people perform the night prayers in the third part of the night rather than performing the Taraweeh in the first part of the night.

abiodunalasa:
There's this mosque in my area the closest. After Tarawr usually around 8;20pm then the imam and his boys will start singing preachings and all that. He wont go straight to Witr.
So I use to step one side in the mosque and observe my Witr and go home. I some people use to do that there too. We got to go to work the next nw

If you want extra benefit you can walk an extra mile. Go to the next closest mosque! It's just for three more weeks!

Pls guys, i currently leave where there no mosque around me, and i am not too vast in alquran, pls hope my fasting is still valid, even without tarawee?

Pls help

ayobarmy:
Pls guys, i currently leave where there no mosque around me, and i am not too vast in alquran, pls hope my fasting is still valid, even without tarawee?

Pls help

Yes, your fast is valid. Tarawih is not fard but nafla. Offer your tarawih at home instead. I'm sure you know those short Surat to be able to perform salat isn't?. In that case do what you are capable of.

Ramadan Mubarak

ibroauthen:
PLEASE I HAVE A QUESTION TO ASK...

Between performing the taraweeh as a congregation or performing it alone at home which one does the sunnah supports more?

There's an Hadith where the prophet (saw) condemned it during his life time to perform it as a congregation. It was like that during the time of Abu Bakr (rta) but during the reign of Umar (rta) a man performed it with others as in congregation.

Not intend to cause any argument but I should tell you that Hadith posted by op, far as I'm concerned is questionable for a fact it appears to be in conflict with what nabi (saw) said or did regarding tarawih.




Rashduct4luv has quoted famous Hadith we all know. You can see they are contradicted. The Hadith posted by op is somehow makes tarawih FARD. This is questionable. It doesn't matter who reported it and it doesn't matter who graded it sahih.




It is also in conflict with another Hadith which recommended praying nawafil at home in isolation. So I see contradictions. It is absolutely not obligatory to offer all 20 or less rakat of tarawih behind imam.

Empiree:
Not intend to cause any argument but I should tell you that Hadith posted by op, far as I'm concerned is questionable for a fact is appears to be in conflict with what nabi (saw) said or did regarding tarawih.




Rashduct4luv has quoted famous Hadith we all know. You can see they are contradicted. The Hadith posted by op is somehow making tarawih FARD. This is questionable. It doesn't matter who reported it, and it doesn't matter who graded it sahih.




It is also in conflict with another Hadith which recommended praying nawafil at home in isolation. So I see contradictions. It is absolutely not obligatory to offer all 20 or less rakat of tarawih behind imam.

He's answered himself the question I asked when he quoted me it just remains for him to look it ans assimilate it well. That's why I didn't reply him.

Even when Umar (rta) saw some some people performing it he said "yaa ni'imo bidiatin adhi'i". Which means since it'd been condemned by the prophet (saw) it's become bidia to reinvoke it but a good one though since it's a good thing.

Empiree:
Yes, your fast is valid. Tarawih is not fard but nafla. Offer your tarawih at home instead. I'm sure you know those short Surat to be able to perform salat isn't?. In that case do what you are capable of.

Ramadan Mubarak

Thanks Boss, God bless you richly

ibroauthen:


He's answered himself the question I asked when he quoted me it just remains for him to look it ans assimilate it well. That's why I didn't reply him.

Even when Umar (rta) saw some some people performing it he said "yaa ni'imo bidiatin adhi'i". Which means since it'd been condemned by the prophet (saw) it's become bidia to reinvoke it but a good one though since it's a good thing.

Well, to you is your opinion! If you like believe Umar did an innovation by approving Tarawih in congregation, Na u sabi.

Umar will surely enter Jannah but whether you will get there is something no one is certain! I believe Umar meant Bidi'a in the linguistic sense and not the technical Shar'i sense!

As that is the case, they used to pray the qiyaam of Ramadan (i.e., Taraweeh) at the time of the Prophet (blessings and peace of Allah be upon him) both in congregation and individually. He said to them on the third or fourth night, when they gathered: “Nothing prevented me from coming out to join you except the fact that I would not like it to be made obligatory for you. So pray in your houses, for the best prayer a man can offer is in his house, except the prescribed obligatory prayers.”

So he (blessings and peace of Allah be upon him) explained the reason why he did not come out (to lead them in Taraweeh prayers), which was the fear that it might be made obligatory. Thus it is known that the reason for his coming out to join them was still valid, and that were it not for the fear of it being made obligatory, he would have come out to join them.

But at the time of ‘Umar’s caliphate, he (may Allah be pleased with him) united them behind a single reciter and put lamps in the mosque. This way of doing it – which was to gather in the mosque behind a single imam, with lamps in the mosque – was something that they had not done before, hence it was called an innovation, because it may be described as such in linguistic terms, but it was not an innovation in shar‘i terms, because the Sunnah indicates that it was a righteous deed, were it not for the fear that it might be made obligatory. Fear that it might be made obligatory ceased with the death of the Prophet (blessings and peace of Allah be upon him), so there was no longer any reason not to do it.

End quote from Iqtida’ as-Siraat al-Mustaqeem (2/95-97)

Ibn Rajab (may Allah have mercy on him) said:

With regard to what was said by some of the earlier generations about regarding some innovations as good, that refers to innovation in the linguistic sense, not in the technical shar‘i sense. An example of that is what ‘Umar (may Allah be pleased with him) said, when he united the people in praying qiyaam in Ramadan behind a single imam in the mosque; when he came out and saw the people praying in that manner, he said: What a good innovation this is. And it was narrated from him that he said: If this is an innovation, then what a good innovation. What he meant was that this deed had not been done in this manner before this time, but it had a basis in Islamic teaching that may be referred to, such as the fact that the Prophet (blessings and peace of Allah be upon him) used to encourage and urge people to pray qiyaam in Ramadan. At his time, the people used to pray qiyaam in the mosque, in scattered groups and individually, and he (blessings and peace of Allah be upon him) led his companions in praying qiyaam in Ramadan for several nights. Then he stopped doing that, on the basis that he feared that it might be made obligatory for them, then they would be unable to do it, but there was no fear of that after he (blessings and peace of Allah be upon him) died.

End quote from Jaami‘ al-‘Uloom wa’l-Hikam (2/783)

Shaykh Ibn Baaz (may Allah have mercy on him) said:

The scholars have explained that what ‘Umar meant by that was the linguistic sense, according to Arabic usage, because he (may Allah be pleased with him) united the people behind a single imam, whereas at the time of the Prophet (blessings and peace of Allah be upon him) and Abu Bakr as-Siddeeq they used to pray in scattered groups. During his time (may Allah be pleased with him), he united them behind a single imam; he passed by them one night as they were praying and said: What a good innovation this is, i.e., uniting them behind a single imam in an ongoing and organised fashion.

This has to do with the linguistic meaning according to Arabic usage; he did not mean that it was an innovations in the technical, shar‘i sense. It is not possible that he (may Allah be pleased with him) could have introduced or approved of (reprehensible) innovations.

End quote from Fataawa Noor ‘ala ad-Darb (3/33)

Shaykh al-Albaani (may Allah have mercy on him) said:

The words of ‘Umar, “What a good innovation this is”, do not refer to innovation in the technical shar‘i sense, which means introducing something into the religion with no precedent. Rather he was referring to innovation in a linguistic sense, which is something new that was not known before he introduced it. There can be no doubt that offering Taraweeh prayer in congregation behind a single imam was not known or practised during the caliphate of Abu Bakr and the first half of ‘Umar’s caliphate, so in that sense it was something new. But because it was in accordance with what the Prophet (blessings and peace of Allah be upon him) did, it is Sunnah and is not an innovation, and he only described it is good because of that.

End quote from Salaat at-Taraweeh (p. 50)

asalam alaekum brothers and sisters in Islam please I need your help to get something to eat this ramadan(sahoor and iftar) please help me nothing is small GTBank 0030391049. may Allah (swt) reward you as you help me.

AbuTwins:



Well, to you is your opinion! If you like believe Umar did an innovation by approving Tarawih in congregation, Na u sabi.

Umar will surely enter Jannah but whether you will get there is something no one is certain! I believe Umar meant Bidi'a in the linguistic sense and not the technical Shar'i sense!

As that is the case, they used to pray the qiyaam of Ramadan (i.e., Taraweeh) at the time of the Prophet (blessings and peace of Allah be upon him) both in congregation and individually. He said to them on the third or fourth night, when they gathered: “Nothing prevented me from coming out to join you except the fact that I would not like it to be made obligatory for you. So pray in your houses, for the best prayer a man can offer is in his house, except the prescribed obligatory prayers.”

So he (blessings and peace of Allah be upon him) explained the reason why he did not come out (to lead them in Taraweeh prayers), which was the fear that it might be made obligatory. Thus it is known that the reason for his coming out to join them was still valid, and that were it not for the fear of it being made obligatory, he would have come out to join them.

But at the time of ‘Umar’s caliphate, he (may Allah be pleased with him) united them behind a single reciter and put lamps in the mosque. This way of doing it – which was to gather in the mosque behind a single imam, with lamps in the mosque – was something that they had not done before, hence it was called an innovation, because it may be described as such in linguistic terms, but it was not an innovation in shar‘i terms, because the Sunnah indicates that it was a righteous deed, were it not for the fear that it might be made obligatory. Fear that it might be made obligatory ceased with the death of the Prophet (blessings and peace of Allah be upon him), so there was no longer any reason not to do it.

End quote from Iqtida’ as-Siraat al-Mustaqeem (2/95-97)

Ibn Rajab (may Allah have mercy on him) said:

With regard to what was said by some of the earlier generations about regarding some innovations as good, that refers to innovation in the linguistic sense, not in the technical shar‘i sense. An example of that is what ‘Umar (may Allah be pleased with him) said, when he united the people in praying qiyaam in Ramadan behind a single imam in the mosque; when he came out and saw the people praying in that manner, he said: What a good innovation this is. And it was narrated from him that he said: If this is an innovation, then what a good innovation. What he meant was that this deed had not been done in this manner before this time, but it had a basis in Islamic teaching that may be referred to, such as the fact that the Prophet (blessings and peace of Allah be upon him) used to encourage and urge people to pray qiyaam in Ramadan. At his time, the people used to pray qiyaam in the mosque, in scattered groups and individually, and he (blessings and peace of Allah be upon him) led his companions in praying qiyaam in Ramadan for several nights. Then he stopped doing that, on the basis that he feared that it might be made obligatory for them, then they would be unable to do it, but there was no fear of that after he (blessings and peace of Allah be upon him) died.

End quote from Jaami‘ al-‘Uloom wa’l-Hikam (2/783)

Shaykh Ibn Baaz (may Allah have mercy on him) said:

The scholars have explained that what ‘Umar meant by that was the linguistic sense, according to Arabic usage, because he (may Allah be pleased with him) united the people behind a single imam, whereas at the time of the Prophet (blessings and peace of Allah be upon him) and Abu Bakr as-Siddeeq they used to pray in scattered groups. During his time (may Allah be pleased with him), he united them behind a single imam; he passed by them one night as they were praying and said: What a good innovation this is, i.e., uniting them behind a single imam in an ongoing and organised fashion.

This has to do with the linguistic meaning according to Arabic usage; he did not mean that it was an innovations in the technical, shar‘i sense. It is not possible that he (may Allah be pleased with him) could have introduced or approved of (reprehensible) innovations.

End quote from Fataawa Noor ‘ala ad-Darb (3/33)

Shaykh al-Albaani (may Allah have mercy on him) said:

The words of ‘Umar, “What a good innovation this is”, do not refer to innovation in the technical shar‘i sense, which means introducing something into the religion with no precedent. Rather he was referring to innovation in a linguistic sense, which is something new that was not known before he introduced it. There can be no doubt that offering Taraweeh prayer in congregation behind a single imam was not known or practised during the caliphate of Abu Bakr and the first half of ‘Umar’s caliphate, so in that sense it was something new. But because it was in accordance with what the Prophet (blessings and peace of Allah be upon him) did, it is Sunnah and is not an innovation, and he only described it is good because of that.

End quote from Salaat at-Taraweeh (p. 50)

Mr sabi sabi....
It seems you lack simple comprehension. Read what I wrote and what you wrote then tell me the difference.
In the first place how many type of bidia do we have?
If you know the type then read what I wrote again, it's very simple Haba.....

AbuTwins:



Well, to you is your opinion! If you like believe Umar did an innovation by approving Tarawih in congregation, Na u sabi.

Umar will surely enter Jannah but whether you will get there is something no one is certain! I believe Umar meant Bidi'a in the linguistic sense and not the technical Shar'i sense!

As that is the case, they used to pray the qiyaam of Ramadan (i.e., Taraweeh) at the time of the Prophet (blessings and peace of Allah be upon him) both in congregation and individually. He said to them on the third or fourth night, when they gathered: “Nothing prevented me from coming out to join you except the fact that I would not like it to be made obligatory for you. So pray in your houses, for the best prayer a man can offer is in his house, except the prescribed obligatory prayers.”

So he (blessings and peace of Allah be upon him) explained the reason why he did not come out (to lead them in Taraweeh prayers), which was the fear that it might be made obligatory. Thus it is known that the reason for his coming out to join them was still valid, and that were it not for the fear of it being made obligatory, he would have come out to join them.

But at the time of ‘Umar’s caliphate, he (may Allah be pleased with him) united them behind a single reciter and put lamps in the mosque. This way of doing it – which was to gather in the mosque behind a single imam, with lamps in the mosque – was something that they had not done before, hence it was called an innovation, because it may be described as such in linguistic terms, but it was not an innovation in shar‘i terms, because the Sunnah indicates that it was a righteous deed, were it not for the fear that it might be made obligatory. Fear that it might be made obligatory ceased with the death of the Prophet (blessings and peace of Allah be upon him), so there was no longer any reason not to do it.

End quote from Iqtida’ as-Siraat al-Mustaqeem (2/95-97)

Ibn Rajab (may Allah have mercy on him) said:

With regard to what was said by some of the earlier generations about regarding some innovations as good, that refers to innovation in the linguistic sense, not in the technical shar‘i sense. An example of that is what ‘Umar (may Allah be pleased with him) said, when he united the people in praying qiyaam in Ramadan behind a single imam in the mosque; when he came out and saw the people praying in that manner, he said: What a good innovation this is. And it was narrated from him that he said: If this is an innovation, then what a good innovation. What he meant was that this deed had not been done in this manner before this time, but it had a basis in Islamic teaching that may be referred to, such as the fact that the Prophet (blessings and peace of Allah be upon him) used to encourage and urge people to pray qiyaam in Ramadan. At his time, the people used to pray qiyaam in the mosque, in scattered groups and individually, and he (blessings and peace of Allah be upon him) led his companions in praying qiyaam in Ramadan for several nights. Then he stopped doing that, on the basis that he feared that it might be made obligatory for them, then they would be unable to do it, but there was no fear of that after he (blessings and peace of Allah be upon him) died.

End quote from Jaami‘ al-‘Uloom wa’l-Hikam (2/783)

Shaykh Ibn Baaz (may Allah have mercy on him) said:

The scholars have explained that what ‘Umar meant by that was the linguistic sense, according to Arabic usage, because he (may Allah be pleased with him) united the people behind a single imam, whereas at the time of the Prophet (blessings and peace of Allah be upon him) and Abu Bakr as-Siddeeq they used to pray in scattered groups. During his time (may Allah be pleased with him), he united them behind a single imam; he passed by them one night as they were praying and said: What a good innovation this is, i.e., uniting them behind a single imam in an ongoing and organised fashion.

This has to do with the linguistic meaning according to Arabic usage; he did not mean that it was an innovations in the technical, shar‘i sense. It is not possible that he (may Allah be pleased with him) could have introduced or approved of (reprehensible) innovations.

End quote from Fataawa Noor ‘ala ad-Darb (3/33)

Shaykh al-Albaani (may Allah have mercy on him) said:

The words of ‘Umar, “What a good innovation this is”, do not refer to innovation in the technical shar‘i sense, which means introducing something into the religion with no precedent. Rather he was referring to innovation in a linguistic sense, which is something new that was not known before he introduced it. There can be no doubt that offering Taraweeh prayer in congregation behind a single imam was not known or practised during the caliphate of Abu Bakr and the first half of ‘Umar’s caliphate, so in that sense it was something new. But because it was in accordance with what the Prophet (blessings and peace of Allah be upon him) did, it is Sunnah and is not an innovation, and he only described it is good because of that.

End quote from Salaat at-Taraweeh (p. 50)

there are holes in your write up but i am not ready to tackle them now. You don't see the holes but i will be glad to point them out when i am chanced

ibroauthen:


Mr sabi sabi....
It seems you lack simple comprehension. Read what I wrote and what you wrote then tell me the difference.
In the first place how many type of bidia do we have?
If you know the type then read what I wrote again, it's very simple Haba.....

What's Mr Sabi Sabi now? I don't need to call you names.

I have explained what happens as explicitly as possible! The Prophet prayed Taraawih in congratulation for a few days before he stopped it. And I did explain the reasons. I think you are the one who lacks compression here!

On what bases are you categorising bid'ia?

Empiree:
there are holes in your write up but i am not ready to tackle them now. You don't see the holes but i will be glad to point them out when i am chanced

Till then!