Re: A question for fellow guppies on Quran and sunnah
Taraweeh and Matam
Narrated 'Urwa: That he was informed by 'Aisha, "Allah’s Apostle went out in the middle of the night 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. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, “Amma ba’du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on.” So, Allah’s Apostle died and the situation remained like that (i.e. people prayed individually). " Sahih Bukhari Volume 3, Book 32, Number 229
Narrated Abu Huraira: Allah’s Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar’s Caliphate.” 'Abdur Rahman bin 'Abdul Qari said, “I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, ‘What an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night.” Sahih Bukhari Volume 3, Book 32, Number 227
If you notice that the first hadith quoted above confirms that Taraweeh prayer to have been prayed by the Prophet (saw) for few days and the Sahabah (raa) prayed behind him. * On the fourth day or so, he prayed it at home out of fear it may become compulsory on them. From this we conclude it was a “Sunnah” performed by the Messenger (saw).
When the Prophet (saw) died, and legislation is ceased by his death, the reason of the fear is now of non-existence, and his Sunnah has been established.
The second hadith confirms that the Companions (raa) were still praying Taraweeh at the Mosque of The Prophet (saw) in groups, each having its own Imam. Now, you can imagine how difficult it was for the size of the Mosque back then and the number of groups present with each Imam leading with vocal recitation. So Hz. Umar bin al-Khattab (ra) ordered that they all pray behind one Imam instead of multi-Imams.
To understand what Omar said, we need to understand what Bid’ah means. Bid’ah, is something invented in matters of worship that has no precedence. It does not apply to our case, because the Prayer was conducted by the Messenger (saw) himself.
The objection you and the Shia is not on the Taraweeh itself (they should know better) but on the Nafl prayer in group. I have came across a Hadith from their Imam directing the questioner to be silent behind the Imam in Nafl prayer, insha Allah I will attempt to search for it and present it to you.
As for the word Bid’a used by Hz. Umar al Khattab (ra) the following will suffice for explanation (It was sent to me by a very good friend:
The word Bidah as a term of the Islamic literature, implies making an unsubstantiated and unauthorized addition to the corpus of Islam, which is the same as what you have explained as 'innovation in religion'. Keeping this explanation in perspective, it should be clear that, when used as a term, there is no such thing as 'a good bidah’, as no unsubstantiated and unauthorized addition to the corpus of Islam - or an innovation in religion - is even acceptable, let alone ‘good’.
However, in its literal sense, the word ‘Bid`ah’ is used simply to imply ‘beginning’, ‘starting’, ‘initiation’ etc. Used in its literal sense, a number of things may be considered as ‘good’.
In my opinion, the word ‘Bid`ah’, in the referred statement of the second caliph, has been used in its literal sense, rather than as a term.
As for the initiation of the Taraweeh congregation, it is clear that, if required, congregations can be organized for supererogatory prayers. This point is substantiated by some incidents during the time of the Prophet (pbuh). Obviously, when it is established that supererogatory prayers can be offered in congregation, then organizing any one or the other supererogatory prayers in a congregation cannot be termed as unauthenticated.
Keeping in mind the above clarification as well as the fact that the Tahajjud prayers were offered quite regularly by the Prophet (pbuh) during his life, we can now easily understand that Omar’s organization of the said supererogatory prayers in a congregation cannot be termed as an unauthenticated addition to the corpus of Islam.
Matam
In your post 94 ( http://www.paklinks.com/gs/showpost.php?p=3290129&postcount=94 ) you defended the Shia practice of Matam in Muharram saying it is not Bidah.
You could not even see the fallacy of your argument in defending the practice of Matam.
Muslims are required to follow the Sunnah of the Prophet (saw) and no one else!
Only the Prophet (saw)’s acts are taken to be Sunnah.
Are you trying to tell me that the Shias beat their chest just as Hz. Aisha (ra) did and you are following her Sunnah?
I am giving you links Taraweeh prayers being performed in Haram of Makkah
http://www.cbc.ca/news/background/ramadan/ - I am sorry that’s the best I could get.
and links to Matam being performed
http://www.shiyat.com/ashura-new.htm
http://www.shianews.com/hi/middle_east/news_id/0000779.php
Honestly let a very neutral person [say a non Muslim] give his/her verdict as to which practice seems to be Islamic, and which one sends chills down his/her spine? Try it out.
You objected that Hz. Umar Al Khattab (ra) has no right to organise the Taraweeh prayers.
Where as you will see no problem with the Ithna’Ashari Shias organizing their religion around Maraja, for the laymen to refer to for their guidance on do’s and don’ts.
Shia Ulemah are given grandiose titles as Ayatalluh (Sign of Allah) and Hujjatullah (Proof of Allah).
How did the Shia manage to organise this way when there were no Marajas, Ayatullahs and Hujjatullahs at the time of the Prophet (saw) and the later imams?
At least we, Sunnis have binding evidence that the Prophet (saw) did perform Taraweeh prayers even if for three days. This is the basis of us praying the Taraweeh.*