assalam o alaikum
i would like to no about the history of khatams,{daily khtam,khatam on thursday,cheelam,qul etc etc}
actually i would like to no that who is the founder of these khatams?our holy prophet pbhu didnt do any khatam phir yeh muslim meh kasay aa giya?
Re: khatam sharif
I put up a similiar thread previously but received no replies, i'm hoping somebody will enlighten us with this issue - insha allah.
Re: khatam sharif
I do not know the history of khatam a Quran but I know that the concept behind khatam a Quran is that as per many ahadees whoever reads Quran is rewarded , there is a reward for reading even one word from Quran so people try to gather together and try to collect that reward and hope somehow their reward/sawab will be transfered to the dead person.
There is lot of philosophy behind this line of thinking and there is lot of philosophy against it , also.
Personally I do think it is a bad idea to get together to read Quran at any occasion. It is better than any other worldly activity.
Re: khatam sharif
probably yeh khatam muslims meh hinduism say aahay hain ya un mah uum say gay hain as they too do qul n cheelam,(i saw in indian movie)
Re: khatam sharif
I have always wondered the same thing. I know its a south-asian thing.
Re: khatam sharif
I would particularly want to know about khatams that take place after somebody's death e.g. chotha, chaaleeswaan etc
Re: khatam sharif
Quran Khawani after someone's death is good and recommended.. Doing it on 3rd day or 40th day on the name of Soyam and Chaleeswaan is Biddat
Re: khatam sharif
Could someone please show us an account of there having been a Quran Khaani held at the time of the Prophet’s SAW death? or at the time of the Sahaba’s death? if not, then I can see why we should make it an addition to our funerals today.
as for the barsi and what not, Islamqa.com say:
Reading Quran for a Deceased Person
Is setting a date to meet and read the entire Qur’aan for a deceased person and to pray for him, and doing this every year a bid‘ah.?
Praise be to Allaah.
There is no indication in either the Qur’aan or the Sunnah that would prescribe the actions described in the question. Based on this fact, these actions are bid‘ah (a reprehensible innovation) which is not permitted; we should avoid it and warn others not to do it. The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) used to say in his khutbahs (sermons): “The truest of speech is the Book of Allaah, the best guidance is that of Muhammad and the worst of things are those which are newly invented. Every newly-invented thing is a bid‘ah, every bid‘ah is a going astray, and every going astray will end in the Fire of Hell.” (Reported by al-Nisaa’i, may Allaah have mercy on him, in al-Sunan, Kitaab salaat al-‘eidayn, no. 1560).
It is permissible to pray for the deceased, without arranging a formal gathering, and without setting a specific date for doing so. We ask Allaah to help us and you to do that which He loves and which will please Him. Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Islam Question and Answer - Reading Quran for a Deceased Person
Re: khatam sharif
tie ur self with ultimate guidance of QURAN and SUNNAH. Dont get ur self confused in such innovations. Tanzeem (dot) org
Re: khatam sharif
Reading the Quran anytime is recommended. Setting dates and special days for it, Soyam, Chaleeswan w/e is biddat indeed.
Reading Quran for your benefit is recommended, making Dua for the deceased is recommended. I dont think you can read for them, or make up for their accounts. Your accounts and deeds die with you 'cept for sadqah-ejariyah and the Duas from your family and friends.
Re: khatam sharif
ALLAH SEND QURAN TO READ
BY WORD READING WE WERE SUPPOSED TO UNDERSTAND BY READING
BUT UNFORTUNATELY OUR MOULVIS HAZRATS STUCK TO THE WORD OF READ ONLY
SO THE GENERAL PUBLIC JUST READ AND READ AND READ ONLY WITHOUT
UNDERSTANDING A WORD OUT OF IT
I THINK ITS TOTALLY WRONG AND UNJUST
QURAN SHOULD BE READ BY UNDERSTANDING
EITHER EACH AND EVERY MUSLIM SHOULD LEARN ARABIC (WHICH IS IMPOSSIBLE)
OR WE SHOULD READ QURAN IN OUR OWN LANGUAGES
SO THAT WE SHOULD UNDERSTAND
THEREFORE ALL THOSE ACTIVITIES WHICH LEAD TO KEEP MUSLIMS
AWAY FROM UNDERSTANDING QURAN ...........FOR EXAMPLE
QURAN KHWANI, ETC. ETC. ARE NOT PROPER
Re: khatam sharif
A Khatam Sharif is a fixed devotional prayer which consists of reciting Qur'an & Durood and then conveying the blessings and rewards earned to the deceased Muslim Ummah. This is also known as Isaale Sawaab.
The following represents our Khatam Sharif. It is recited by each individual in the zikr gathering before the zikr begins. Once all have completed the recital they convey their deeds to one indiviual, the Imam in the gathering, who is given the responsibilty of representing everyone. The Imam then sends the rewards on behalf of everyone in the following manner.
A) He will recite Durood Sharif
B) Ask Allah (swt) for mercy & forgiveness for errors
C) Ask Allah (swt) to accept everyone's recitation and pass the reward onto:Abu Amaar
Muhammmad Muhtashim Tabish Rafiqi ul Hussaini
Re: khatam sharif
Sadqeh Jareah. That very concept is the fact that you can have good deeds done in ur name after u’ve passed away. Pious Children are the best form of sadqe Jariya.
How is it bidat when you’re family reads The Holy Quran for it to benefit you, but okay for them to do dua for you? Are you’re words more powerful than the Quran? I fail to see any logical rationale here…
Re: khatam sharif
Assalam o Alaikum,
In my personal opinion (I am not a scholar by any means), there is nothing wrong with Khatam Shareef. I don't know about history of khatams, but firstly let us see what is meant by Khatam and what happens in it? It is an event in which people gather at one place, Tilawat-e-Quran-e-Pak is done, Naatia kalam is recited, a religious scholar or some person who has religious knowledge starts reading the Holy Quran (Surah Fatiha, 4 Suras starting with Qul and some other verses), Salat-o-Salam bahazoor Sarwar-e-Kainaat Hazrat Muhammad sallallaho alaihe wa aalihi wasallam is read (as per Allah's order to Muslims in verse 56 of Surah 33... صلو علیہ و سلمو تسلیما ), Everyone prays to Allah with the waseela of Nabi-e-Pak sallallaho alaihe wa aalihi wasallam and other pious people and it is prayed to Almighty to accept the essaal-e-sawab for the deceased. In the end, fruits and other food is served to all the persons. Now can someone point out which one of the aboved mentioned points is not correct ?
Coming to the point if it is biddat? Now we have to remember that not all biddat are bad. There is biddat-e-saiia which is bad and then there is biddat-e-hasna which is good. e.g. 20 rakat taraveeh was not there in Holy Prophet's time, it was taken as a 20 rakat prayer in form of jamaat in the time of khilafat of Hazrat Umar Razi Allah Anho so this 20 rakat taraveeh is biddat-e-hasna, a good practice. Likewise this Khatam Shareef can be called as Biddat-e-hasna.
Regarding the point that we should not do something which Nabi-e-Pak sallallaho alaihe wa aalihi wasallam or Sahaba-e-Karaam Razi Allah Anhuma didn't do. Well to answer this, there are many things which we do today which were not done in that time, e.g today we pray in mosques which are well equipped with carpets, lights, speakers etc. and we all know that mosques were not like that in Sahaba's time, the dress we wear while offering prayers is not the one worn by Sahaba-e-Karaam. Imam Bukhari Rehmat Ullah Alaih did most wonderful
work by compiling the various hadees Shareef in one book after 200 Hijri. Can we dare to say that why Imam Bukhari Rehmat Ullah Alaih did something which was not done by Sahaba-e-Rasool ?
Our deen is complete and its not rigid. The things which are forbidden are mentioned in Quran and Hadees. Things which are not mentioned and are not in conflict with Shariat are allowed. So if someone conducts Khatam Shareef, he is going a good task (mustahab) and he will get reward for it i.e. Sawaab for Quran recitation, Naat khawani, offering dua, feeding other people. However if someone doesn't conduct Khatam, he will not be held gunahgaar for it.
Re: khatam sharif
As Salaam aleh kom dear brother,
What you say is indeed true to some extent, some things do help the deceased. And you are absolutely right no ones words or opinion are more powerful than the Quran, or the sunnah of Rasool Allah Sall allahu aleh hi wasalam, this is why whenever we do something in our deen we must have some evidence for it from the quran or sunnah and not just go with opinions of anyone, if the opinion is not backed up from the quran and sunnah or the fact that no salaf done it or understood the meaning of it the way we are told, then just walk away from it.
Our beloved prophet Mohammed Sall allahu aleh hi wasalam, said when a person dies his deeds come to an end, except 3,
1.Sadaqa Jariya (ongoing charity)
2.Pious children who do dua for the deceased (it specifically says read dua, not read quran)
3.Beneficial knowledge that the person left behind
So these 3 things are separate, children are not sadaqa jhariya, but if they are good pios children and pray for their parents then inshallah this will be accepted. May Allah subhanhu wataala make us amongst the pious and bless us with pious children.
The reason why it is ok for a family to do dua for you, is simple, because it is prescribed for you to do so in the quran and through the sunnah of our beloved prophet Sall allahu aleh hi wasalam. However its is not prescribed for us to read the Quran with the intention of passing on the reward for doing so, hence why people say it is a bidah to do so. We cannot and should not try to apply our rationale to matters of deen, we cannot look at one act of ibaadah that is prescribed and then apply the same rules to another act of ibaadah because our intellect tells us to. Rather we follow the quran and the Sunnah to the best of our ability with only the intention of pleasing our Lord and Creator Allah subhanhu wata’ala
I have found the information which Inshallah will explain better than I can:
*There is no report in the Holy Qur’aan or in the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), or from his companions (may Allaah be pleased with them) to indicate that it is prescribed to give one’s reading of Qur’aan (or the reward thereof) to one’s parents or to anyone else. Rather Allaah has enjoined reading Qur’aan so that one may benefit from it, learn from it, ponder its meanings and act upon it. Allaah says (interpretation of the meaning): *
“(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember”
*[Saad 38:29] *
“Verily, this Qur’aan guides to that which is most just and right”
*[al-Isra’ 17:90] *
“Say: It is for those who believe, a guide and a healing”
*[Fussilat 41:44] *
*And our Prophet (peace and blessings of Allaah be upon him) said: “Read the Qur’aan, for it will come as an intercessor for its companions.” And he (peace and blessings of Allaah be upon him) said: “The Qur’aan will be brought on the Day of Resurrection along with its people who used to act upon it, preceded by Soorat al-Baqarah and Aal ‘Imraan, like two clouds or two flocks of birds, spreading their wings, pleading on behalf of their companions (i.e., those who used to read them).” *
The point is that it was revealed to be acted upon and pondered, to be read as an act of worship and read a great deal, not to be given to the dead or to anyone else. I do not know of any reliable basis for giving it to one’s parents or anyone else. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.” Some of the scholars are of the view that that is permissible, and they said: There is no reason why the reward for reading Qur’aan and other righteous actions cannot be given to others, and they liken that to the case of charity and du’aa’ for the deceased and others. But the correct view is the first view, because of the hadeeth quoted above, and other similar reports. If giving the reward for reading to another was permissible or prescribed, the righteous salaf would have done it. It is not permissible to make analogies with regard to acts of worship, because they can only be proven by a text from the Book of Allaah, may He be blessed and exalted, or the Sunnah of His Prophet (peace and blessings of Allaah be upon him), because of the hadeeth quoted above and other similar reports.
Here is some more information which inshallah you will find beneficial:
Praise be to Allaah.
The scholars are agreed that the benefits of du’aa’, praying for forgiveness, giving charity and Hajj reach the deceased.
With regard to du’aa’ and praying for forgiveness, Allaah says (interpretation of the meaning):
“And those who came after them say “Our Lord! Forgive us and our bretheren who have preceded us in faith”
Surah Al –Hashr 59:10
The Prophet (peace and blessings of Allaah be upon him) said: “Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned.”
And he (peace and blessings of Allaah be upon him) said: “When you offer the (funeral) prayer for the deceased, then make du’aa’ sincerely for him.”
With regard to charity, it was narrated in al-Saheehayn from ‘Aa’ishah that a man said to the Prophet (peace and blessings of Allaah be upon him): “My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?” The Prophet (peace and blessings of Allaah be upon him) said: “Yes.” Narrated by al-Bukhaari, no. 1388; Muslim, no. 1004.
And it was narrated by al-Bukhaari from Sa’d ibn ‘Ubaadah that his mother died when he was absent, and he said: “O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?” He said: “Yes.” He said: “I ask you to bear witness that my garden that bears fruit is given in charity on her behalf.” Narrated by al-Bukhaari, 2756.
With regard to Hajj, the Prophet (peace and blessings of Allaah be upon him) said to one who asked him about Hajj: “Don’t you think that if your mother had a debt, you would pay it off for her?” She said: “Yes.” He said: “A **debt **owed to Allaah is more deserving of being paid off.” Narrated by al-Bukhaari, 6699; Muslim, 1148.
From the above you will know that giving charity on behalf of the deceased will benefit him and its reward will reach him.
There is a da’eef (weak) hadeeth about offering prayer (salaah) on behalf of the dead. Imam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he said:
There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote.
Al-Nawawi said:
His words “There is no difference of opinion concerning giving charity (i.e., on behalf of the dead)” means that this hadeeth (the da’eef hadeeth above) is not to be taken as evidence. But whoever wants to honour his parents, let him give charity on their behalf, for (the reward of) charity will reach the deceased and benefit them, and there is no difference of opinion among the Muslims concerning this point. This is the correct view.
With regard to the report narrated by the qaadi Abu’l-Hasan al-Maawardi al-Basri al-Faqeeh al-Shaafa’i in his book al-Haawi from some of the scholars of al-kalaam, that no reward can reach the deceased after his death, this is a view that is definitely wrong and is clearly contrary to the texts of the Qur’aan and Sunnah and the consensus of the ummah, so no attention should be paid to it.
With regard to praying and fasting on behalf of the dead, the view of al-Shaafa’i and the majority of the scholars is that the reward for that does not reach the deceased, unless it is a fast that was obligatory for the deceased, so his heir or someone to whom the heir gives permission makes it up on his behalf. Two views concerning this were narrated from al-Shaafa’i, the better known of which is that it is not valid; the more correct view according to the later Shaafa’i scholars is that it is valid.
With regard to reading Qur’aan, the well-known view of the Shaafa’i madhhab is that the reward for that does not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur’aan, etc – reaches the deceased… Then al-Nawawi mentioned that the reward for du’aa’, charity and Hajj reaches the deceased, according to scholarly consensus.
End quote.
It says in Tuhfat al-Muhtaaj (7/72):
The deceased can benefit from charity given on his behalf, which includes a waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by someone else on his behalf after his death.
With regard to the best ways of benefiting your father, you should make a lot of du’aa’ for him. Allaah says (interpretation of the meaning):
“and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’”
[al-Isra’ 17:24]
And the Prophet (peace and blessings of Allaah be upon him) said: “When a person dies, all his good deeds come to an end except three: ongoing charity, or beneficial knowledge, or a righteous child who will pray for him.”
With regard to charity, the best things on which charity may be spent are jihad for the sake of Allaah, building mosques, and helping seekers of knowledge by printing books for them or giving them money that they need. And Allaah knows best
Inshallah my dear brother you find this information helpful, and if I have made any mistakes then please pray to Allah subhanhu wataala and ask for my forgiveness too, and if I have said anything wrong to you then please find it in your heart to forgive your brother in islam.
May Allah Aza wajal guide us all back to his true path and unite us all again as one ummah and forgive us for all our mistakes.
Ameen
Re: khatam sharif
Quran Khawani after someone's death is good and recommended.. Doing it on 3rd day or 40th day on the name of Soyam and Chaleeswaan is Biddat
Can you substantiate 'Quran khuwani' for the deceased from Quran and sunnah of the prophet (pbuh) and his (pbuh) companions. I don't think so. Then how is it a good practice?
Praying (dua) and giving sadqa in favor of the deceased is recommended
Re: khatam sharif
Assalam o Alaikum,
In my personal opinion (I am not a scholar by any means), there is nothing wrong with Khatam Shareef. I don't know about history of khatams, but firstly let us see what is meant by Khatam and what happens in it? It is an event in which people gather at one place, Tilawat-e-Quran-e-Pak is done, Naatia kalam is recited, a religious scholar or some person who has religious knowledge starts reading the Holy Quran (Surah Fatiha, 4 Suras starting with Qul and some other verses), Salat-o-Salam bahazoor Sarwar-e-Kainaat Hazrat Muhammad sallallaho alaihe wa aalihi wasallam is read (as per Allah's order to Muslims in verse 56 of Surah 33... صلو علیہ و سلمو تسلیما ), Everyone prays to Allah with the waseela of Nabi-e-Pak sallallaho alaihe wa aalihi wasallam and other pious people and it is prayed to Almighty to accept the essaal-e-sawab for the deceased. In the end, fruits and other food is served to all the persons. Now can someone point out which one of the aboved mentioned points is not correct ?
Coming to the point if it is biddat? Now we have to remember that not all biddat are bad. There is biddat-e-saiia which is bad and then there is biddat-e-hasna which is good. e.g. 20 rakat taraveeh was not there in Holy Prophet's time, it was taken as a 20 rakat prayer in form of jamaat in the time of khilafat of Hazrat Umar Razi Allah Anho so this 20 rakat taraveeh is biddat-e-hasna, a good practice. Likewise this Khatam Shareef can be called as Biddat-e-hasna.
Regarding the point that we should not do something which Nabi-e-Pak sallallaho alaihe wa aalihi wasallam or Sahaba-e-Karaam Razi Allah Anhuma didn't do. Well to answer this, there are many things which we do today which were not done in that time, e.g today we pray in mosques which are well equipped with carpets, lights, speakers etc. and we all know that mosques were not like that in Sahaba's time, the dress we wear while offering prayers is not the one worn by Sahaba-e-Karaam. Imam Bukhari Rehmat Ullah Alaih did most wonderful work by compiling the various hadees Shareef in one book after 200 Hijri. Can we dare to say that why Imam Bukhari Rehmat Ullah Alaih did something which was not done by Sahaba-e-Rasool ?
Our deen is complete and its not rigid. The things which are forbidden are mentioned in Quran and Hadees. Things which are not mentioned and are not in conflict with Shariat are allowed. So if someone conducts Khatam Shareef, he is going a good task (mustahab) and he will get reward for it i.e. Sawaab for Quran recitation, Naat khawani, offering dua, feeding other people. However if someone doesn't conduct Khatam, he will not be held gunahgaar for it.
- Assalam o Alaikum,
In my personal opinion (I am not a scholar by any means), there is nothing wrong with Khatam Shareef. I don't know about history of khatams, but firstly let us see what is meant by Khatam and what happens in it? It is an event in which people gather at one place, Tilawat-e-Quran-e-Pak is done, Naatia kalam is recited, a religious scholar or some person who has religious knowledge starts reading the Holy Quran (Surah Fatiha, 4 Suras starting with Qul and some other verses), Salat-o-Salam bahazoor Sarwar-e-Kainaat Hazrat Muhammad sallallaho alaihe wa aalihi wasallam is read (as per Allah's order to Muslims in verse 56 of Surah 33... صلو علیہ و سلمو تسلیما ), Everyone prays to Allah with the waseela of Nabi-e-Pak sallallaho alaihe wa aalihi wasallam and other pious people and it is prayed to Almighty to accept the essaal-e-sawab for the deceased. In the end, fruits and other food is served to all the persons. Now can someone point out which one of the aboved mentioned points is not correct ?
*As Salaam Aleh kom my dear brother, Jazaakh Allah for your thoughts on the matter, please allow me to comment on some of your points and I pray that Allah subhanhu wataala guide us all and unite us
Individualy, the acts of ibaadat are fine, i.e getting together to listen to the quran being recited, and to then contemplate and discuss the quran and to act upon it, serving food to your fellow brothers is also good and recommended especially as a way of thanking Allah Aza Wajal for his blessing upon you, a religious person teaching about religion, Alhamdulilla, this is excellent, but when you start to mix and match things, you have to ask yourself the question, what gives anyone the right to do so when the prophet sal allahu aleh hi wassallam, the sahabi’s radhiallahu ahnum did not do so in that manner . Secondly where do we draw the line. Just because you think all of your above examples are fine and nothing wrong with doing them together, what is there to then stop anyone else going further and mixing up other acts of ibaadat because there is nothing wrong with them, for example (and it is an extreme example to illustrate the point), what would you say to someone who is reading namaz, and then suddenly in the middle of his namaz starts to read out the adhaan, and then pulls out a tasbeeh and starts to read that followed by singing naats and reciting darood sharif . All of these things are all good things are they not? But put them together and you will get shot for doing so. And Why? Because that is not the way it was prescribed for us to do such things, it was not instructed for us to do things like this, the prophet sal allahu aleh hi wasallam did not do khatams like that, neither did the sahabis radhi allahu ahnum, and who is more knowledgeable than them and more eager to earn reward?, No one is. They were the best muslims ever. If they had done it, today you would have all scholars of Islam pulling out hadiths to prove it is ok instead of saying “ whats wrong with doing that”, and grasping at straws and attempting to make associations by twisting the words of hadeeths to prove their point. May Allah guide us all.
*
Coming to the point if it is biddat? Now we have to remember that not all biddat are bad. There is biddat-e-saiia which is bad and then there is biddat-e-hasna which is good. e.g. 20 rakat taraveeh was not there in Holy Prophet's time, it was taken as a 20 rakat prayer in form of jamaat in the time of khilafat of Hazrat Umar Razi Allah Anho so this 20 rakat taraveeh is biddat-e-hasna, a good practice. Likewise this Khatam Shareef can be called as Biddat-e-hasna.
Good bidah, bad bidah? I don’t know if you are aware my brother but there are different meanings to the word bidah, the shari meaning, “any invented way in religion that is aimed at worshipping or drawing closer to Allah. This means anything that is not referred to specifically in sharee’ah **and* for which there is no evidence in the quraan or sunnah and which was not known at the time of the prophet sal allahu aleh hi wasallam and his companions, radhi allahu ahnum, and then there is the linguistic meaning which is referring to matters of the duinya.
When speaking about bidah in the shari sense there is no such thing as good bidah it is all bad. The Prophet (peace and blessings of Allaah be upon him) stated repeatedly that: "Every newly-invented thing is a bid'ah (innovation), every bid'ah is a going astray, and every going astray will be in the Fire." And he would start his khutbahs with “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented (Bidah), and every innovation is a going astray”
Hazarat Umar Radi allahu ahnu, never did any bidah in his religion and we should consider it an insult to him that we sit here today justifying our own lack of understanding and trying to justify our own innovations by slandering him. And just for arguments sake, lets pretend for one second that Hazarat Umar Radi allahu ahnu did innovate, then its still acceptable because the Prophet Sal allahu aleh hi wasallam told us to follow his sunnah and the sunnah of the 4 rightly guided Khalifas, which still doesn’t give anyone else the right to introduce a new bidah and call it a “good Bidah”
Reading 20 rakahs for taraweeh doesn’t even come anywhere close to even being called a “bidah” because the prophet sal allahu aleh hi wasallam ordered us to read the night prayers 2 by 2 and set no limit to this and said whoever fears that fajr is approaching then to read 1 rakah and that would be a witr for all of it. He, sal allahu aleh hi wasallam only read 11 rakahs and made them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rakahs instead.
Please read below inshallah it explains the issue of the taraweeh :
*
*The view that Taraaweeh prayer is a bid’ah is not valid. Rather we should ask whether it was one of the Sunnahs of ‘Umar ibn al-Khattaab, because it was not done at the time of the Prophet (peace and blessings of Allaah be upon him) but it was done in ‘Umar’s time, or was it one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him)? *
*Some people claim that it was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed… *
*But this opinion is da’eef (weak), and those who say this are ignoring the reports proven in al-Saheehayn and elsewhere, that the Prophet (peace and blessings of Allaah be upon him) “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271).
So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah. *
It was narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah 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-Nawawi said: This shows how kind he (peace and blessings of Allaah be upon him) was and how compassionate towards his ummah. *
*So there is no basis for saying that Taraaweeh prayer is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), rather it is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he forsook it for fear that it may be made obligatory upon his ummah. When he died, this concern no longer applied. Abu Bakr (may Allaah be pleased with him) was distracted by the wars against the apostates and his reign was short, lasting only two years. When the reign of ‘Umar came and the Muslims became secure and victorious, he commanded the people to gather together for Taraaweeh prayers in Ramadaan, as they used to gather with the Prophet (peace and blessings of Allaah be upon him). All that ‘Umar (may Allaah be pleased with him) did was to go back to that Sunnah and revive it. And Allaah is the Source of strength.
Regarding the point that we should not do something which Nabi-e-Pak sallallaho alaihe wa aalihi wasallam or Sahaba-e-Karaam Razi Allah Anhuma didn't do. Well to answer this, there are many things which we do today which were not done in that time, e.g today we pray in mosques which are well equipped with carpets, lights, speakers etc. and we all know that mosques were not like that in Sahaba's time, the dress we wear while offering prayers is not the one worn by Sahaba-e-Karaam. Imam Bukhari Rehmat Ullah Alaih did most wonderful
work by compiling the various hadees Shareef in one book after 200 Hijri. Can we dare to say that why Imam Bukhari Rehmat Ullah Alaih did something which was not done by Sahaba-e-Rasool ?
Correct my brother, we cant say Imam Bukhari Rahim Ullah did something which was not done by the prophet sal allahu alehi wasallam or the sahabi’s, because they understood correctly bidah in duniya is not forbidden i.e buying a carpet, the design of a mosque, the design of clothes, the mode of transport we use, watches, clocks, the different types of drinks we have, electricity light bulbs etc etc etc, these are all matters of duniya and are not acts of ibaadat. These can be good bidah i.e being the first to put a carpet into a mosque, as this is to make the mosque look nicer and make it easy for the people to sit on and pray, a carpet is not an act of worship, buying a carpet for the sake of Allah will inshallah give you ajar. Using a car as a mode of transport was also not done at the time of the prophet sal allahu aleh hi wasallam, but who in their right mind would consider using a car as a bidah in the deen when it is plain to see that the camel or car are just a means of transport for getting around in duniya.
Or you can have a bad bidah like developing a** new** method for brewing alchahol, this is bad bidah because you are developing a new method to do something which is haraam in islam (remember I am just making up an example to illustrate a point). Inshallah you can see the difference between deen and duniya and how there are 2 meanings behind the word Bidah and that there is no such thing as “good Bidah” when it comes to your religion, especially when our beloved prophet sal allahu aleh hi wasallam has told us “every innovation” is going astray, so there is no need for us to play games and do things that were not prescribed for us.
Please see below:
*The Prophet (peace and blessings of Allaah be upon him) used to say, when beginning a khutbah (sermon): "… The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is a going astray…" (reported by Muslim, no. 867)
If every bid'ah is a going astray, how can some people then say that there is such a thing in Islam as "bid'ah hasanah"? By Allaah, this is an obvious contradiction of the statement and warning of the Prophet (peace and blessings of Allaah be upon him).
The Prophet (peace and blessings of Allaah be upon him) stated that whoever innovates something new in the deen (religion) will have his deed rejected, and Allaah will not accept it, as is stated in the hadeeth narrated by 'Aa'ishah (may Allaah be pleased with her), who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever innovates something in this matter of ours that is not a part of it will have it rejected.'" (Reported by al-Bukhaari, Fath al-Baari, no. 2697). How can anybody then say that bid'ah is acceptable and it is permitted to follow it?
When a person innovates something and adds to the deen something that does not belong to it, he is implying a number of bad things, each worse than the last, for example: That the religion is lacking, that Allaah did not complete and perfect it, and that there is room for improvement. This clearly contradicts the statement in the Qur'aan (interpretation of the meaning): "… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…" [al-Maa'idah 5:3], That the religion remained imperfect from the time of the Prophet (peace and blessings of Allaah be upon him) until the time when this innovator came along and completed it with his own ideas.
That the Prophet (peace and blessings of Allaah be upon him) was "guilty" of either of two things: either he was ignorant of this "good innovation," or he knew about it but concealed it, thus letting his ummah down by not conveying it.
That the Prophet (peace and blessings of Allaah be upon him), his Companions and the righteous salaf (early generations) missed out on the reward of this "good innovation" - until this innovator came along and earned it for himself, despite the fact that he should say to himself, "If it was truly good, they would have been the first to do it."
Opening the door to bid'ah leads to changing the deen (religion) and opens the way for personal whims and opinions, because every innovator implies that what he is introducing is something good, so whose opinion are we supposed to follow, and which of them should we take as a leader?
Following bid'ah leads to the cancelling out of sunnah practices and the ways of the salaf. Real life bears witness that whenever a bid'ah is followed, a sunnah practice dies out; the reverse is also true.*
And Allah knows Best
Our deen is complete and its not rigid. The things which are forbidden are mentioned in Quran and Hadees. Things which are not mentioned and are not in conflict with Shariat are allowed. So if someone conducts Khatam Shareef, he is going a good task (mustahab) and he will get reward for it i.e. Sawaab for Quran recitation, Naat khawani, offering dua, feeding other people. However if someone doesn't conduct Khatam, he will not be held gunahgaar for it.
Yes brother, the deen is not rigid, that is why we can differences in opinion on certain matters within the framework of Islam, but there are boundaries, we cant just do something and then call it a difference of opinion and just ignore the daleel infront of us. Doing things that are in of themselves not in conflict with shariah, but doing them at a time, or a place, or in a manner, or even the number of times you do it, if these are in contradiction to the quran and sunnah then yes there is a big problem.
Please forgive me brother if I have said anything wrong to you, my intention is purley to share some knowledge that I have come across that I felt may be of benefit to you
May Allah subhanhu wataala guide us all.
Re: khatam sharif
gatherings provide us with opportunities to learn about quran as a manifesto, constitution and law of islam. after all if you do not understand the quran what are you going to do and how as a claimant of commitment to islam?
In my view for the said reason khatmen quran is fine but as a rasmo riwaaj that benefits none it is all a waste of time. the quran does not benefit anyone who does not read quran purposefully. The quran does not serve our purpose but we are to serve its purpose for us for our own good.