was not Tarawih through Ijtihad then? and Hz Umar was a Mujtahid of that time.
Ijtihad is on questions and issues that have not been answered. The question of collective prayer for non-obligatory prayers had already been clearly answered by Mohammad (SAW). I have laid out all the releant ahadith on what the Prophet (SAW) stance was. Unless you believe a Mujtahid can negate what the Prophet (SAW) had said, the argument would not hold.
There is no doubt that Umar was a very able ruler and a wise statesman and a close companion but we can open a separate thread on his rulings in religion as I don't want to derail this thread.
Ijtihad is on questions and issues that have not been answered. The question of collective prayer for non-obligatory prayers had already been clearly answered by Mohammad (SAW). I have laid out all the releant ahadith on what the Prophet (SAW) stance was. Unless you believe a Mujtahid can negate what the Prophet (SAW) had said, the argument would not hold.
I doubt about one thing.
---- collective prayer for non-obligatory prayer.------
are you sure this is not valid. i might need a bit more study about the types of prayers.
what about prayer of eid? and namaz e Janaza and there is another prayer i am forgetting its name. that is also non-obligatory. but we offer it in congregation.
plus i want to add about Hz Umar (RA) he did not do this order in his first year. he thought a lot about it and he did it in his 5th or 6th year of Khalafat. I think he was much experienced and knowledgeable at that time. and from sahabas nobody opposed it.
I doubt about one thing.
---- collective prayer for non-obligatory prayer.------
are you sure this is not valid. i might need a bit more study about the types of prayers.
what about prayer of eid? and namaz e Janaza and there is another prayer i am forgetting its name. that is also non-obligatory. but we offer it in congregation.
plus i want to add about Hz Umar (RA) he did not do this order in his first year. he thought a lot about it and he did it in his 5th or 6th year of Khalafat. I think he was much experienced and knowledgeable at that time. and from sahabas nobody opposed it.
Best Regards,
I believe I may have used the wrong term. Salat-Eid and Namaz-Janaza are collective prayers by definition and at least namaz-janaaza in my limited knowledge is a fardh namaz to be performed.
I believe I may have used the wrong term. Salat-Eid and Namaz-Janaza are collective prayers by definition and at least namaz-janaaza in my limited knowledge is a fardh namaz to be performed.
The funeral prayer is Fard Kifayah for the living Muslim brothers i.e. if just one person offers it, the entire community is absolved of this duty
raafidha reserve the right to say against Tarawih; because they see the same kind of reaction against "Matam" in the month of Muharram. I can say it will be stopped once the people of Sunnah stop it during the month of Muharram atleast.
May views are different from you and i am not in favor of the prayer of Tarawih (a sunnah prayer in congregation) but i would not say anything against this in respect of my muslim brother. I respect their love to "Sunnah". and i appreciate they are practicing it considering it that it is a right practice. However it is debatable, which we should not start it now.
i also oblige the views of brother righteous; that this is the only time when people can think over it, we can raise the issue.
but the problem is: how we can stop people "to feel harted"; they always think its misology against them, when they see conflicting arguments. we cant control their emotions.
advise for people: create a courage to read this kind of stuff, if not possible; stay way. we have lots of other things to do. :-) thx
Brother!....... are you equating "Matam" with Tarawih ?........................
for example: If i goto hospital to see a patient and ask him about his health is Ebaadat.
if you are clear the path from stones for people is also Ebaadat. It does not mean that you are doing Ebaadat of people, you are doing Ebaadat of Allah. You want His nearness.
Tarawih can also be an Ebaadat, which is worshiping Allah in mosque behind an Imam.
Matam can be Ebaadat, in which you mourn for Shaheed e Karbala Imam Hussain (AS) and his friends and family.
But this is not the question. every act which you consider an Ebaadat and perfom it. Does not mean its Ebaadat. It looks like an Ebaadat, but it can be a bidah (bidat) at the same time.
For example: Fasting on the day of Aashura. It looks like Ebaadat. but its bidah. Similarly Tarawih look like an Ebaadat of Allah but its a Bidah. Same about Matam those people who are against it say that Matam is Bidah. however those people who perform it say that its an Ebadaat and we will get Sawab for it.
what i wrote above, depth of your thoughts are required to understand.
^ ahsant. For every Ibadat, our niyat is Qurabatan Ilallah = seeking nearness to Allah. What nearness are we seeking? Is it physical nearness or timely nearness? They are neither timely nor physical but nearness to the Will of Allah SWT.
Iblis did Ibadat and belived in Tauhid too but did not bow down to the Will of Allah, which is the real essence of the Ibadat. Even prostration in a certain direction towards Qibal is only done so because its Allahs Will. Otherwise Allah is everywhere including east/west/north/south.
funny thing is that trawi is bidda, what about niaz, kunday, matam, eid-e-ghadeer, sab-e-baraat, imamate, aashora, 21 ramdan, and many others.
also adding in azaan.
change is the status of a religious practice in Fiqh, in religious law, in religion is Biddah.
for example making a sunnah a fard is biddah.
before doing an objection on niaz, kunday, matam, eid e ghadeer, sab e baraat, 21 ramadan etc etc. we must understand what is religious status of these things.
people dont define the status of an act. not even the Imam (or kahalifa) can define the status. this value it only gets from Allah. Allah told us which act is of what importance.
It is objectable if somebody make niaz a fard act, somebody make kunday with Jamat. somebody call for eid e gadeer prayer in the Morning about 7am. etc. since we dont find any of such thing we can t say there are religious amendments.
if people are keeping these things on the same status on which they are , its fine. practicing in greater number or smaller number does not effect the status of a practice. for example if all the people are praying a specific sunnah prayer regularly it does not mean that its fard.
the question about Tarawih, is that its status amended by a Khalifa. and people are stuck, whether they should follow or not?