Salam Alaykum,

Following the unfortunate loss of Nairaland data, it has become necessary to relaunch this thread. Once again this thread is meant for use when you are on another thread and want to raise other issues that would in all honesty derail the current thread but you do not want to create a new thread for. It may be you want to ask someone a question or raise a particular issue, get clarifications etc... kindly make use of this thread. It would be of help to moderators who would not have to bother much about derailments and it would also help you to reduce the feeling of being "gagged" when certain posts get treated as derailment.

Thank you and happy discussions.

Salam Alaikun house. RAMADAN KAREEM to all my muslimrothers and sisters. Please I need your help . Is there any prayer or dhikir that I can recite before saying my salat. I get carried away easily while praying. I think about unnecessary things. Please I dont want my salats to be in vain. I always try my best to say all my salats at the appropriate time. Please I need your help on this.

Salam.

^^Walaikum Salam Waramatulah Wabarakatuh.
Download this
http://kalamullah.com/Books/en_Khushoo.pdf And read this
www.nairaland.com/1215855/tips-how-concentrate-during-salat


This is another beautiful Reminder!
Today I come to you with a very simple act…… an action which we do every day…… I noticed many of us go to Rukuu or Sujoud and
raise up so fast, some don’t even take the time to say "Subhana Rabi Al Adheem" 3 times…and say it only once!!!! Well, I have good news for you today…… I have news that will make you today onwards go to Rukuu or Sujoud with a different feeling and different timing.


The Prophet PBUH said: When a slave stands and prays, all his sins are brought and placed on his head and shoulders. Every time he bows or prostrates, some of them fall from him.” (Bayhaqi,Saheeh al-Jami’)

So from now on when you stand up to pray,
imagine all your sins being placed on your head and shoulders and when you go on Rukuu and Sujoud, stay longer to lose as many as you can and picture them falling down and away from you. Understand the purpose of praying… this will help you concentrate …..


When you go to the position of Rukuu, feel and tell Allah with your heart that you will never kneel to anyone but him and picture those sins falling down.
And when you say "Sami'Allahu liman
hamidah" (Allah hears who thanks Him) and you say "Rabbana walakal Hamd" (Thanks to you my Lord) you are thanking Him for honoring you and making you stand straight not like the other creatures who walk on four with their back bent.

Thank Him for making you able to move and
pray. When you go to the first Sajdah (you put your head down on the floor) you are representing the earth which you came from and when you get up after the first Sajdah you are representing the first time He created you from the earth.
When you go on the second Sajdah again on the ground, you are representing when you die and you go back to the ground and when you get up the second time you are representing the second time when Allah brings you back from the dead
on the Day of Judgment,therefore, concentrate with every movement and feel it.


Make a lot of du'aa in Sujoud and remember du'aa is ibadah and Allah loves those who ask Him…ask Him and beg Him… complain to Him… you are better off complaining to Him than to humans….He will never betray you, He will never let you down,He will never look down on you and He is the only one who can answer your needs with your head held high.

Do you know the reason you say "Allahu
Akbar" (Allah is greater) every time you move in a prayer? It’s a reminder that Allah is greater than anything you might be thinking about from this world.So be honest when you say "Allahu Akbar" and remember He is greater than anything that is occupying your mind while you pray.
Do you know when you stand up to pray and say "Allahu Akbar", Allah stands before you and the minute your mind goes wondering on silly things in this life, Allah turns His face away from you and says (Is there something better than me taking you away from me?)


How lucky are we to have Allah meet us and
stand before us 5 times a day, to listen to us and to our problems and to grant us our wishes and forgives us for our sins every day. You say "Allahu Akbar and He is there, you don’t need to stand in front of His door for hours or take an appointment or meet a mediator or a secretary,how generous is He?


Hopefully we will all from today pray differently and enjoy our prayers like never before In shaa Allah.Yaa Allah taqabbal salaatana... Ameen.
In sha' Allah.It's amazing to know what our movements in salaat actually means. Subhanallaah Allaah!
SHEIKH UMRAN

Following.

I and other moderators just received this complaint from a Nairalander and I have decided it is for the greater good to share it but obviously will not reveal the identity of the person:

"Asalam Alaykum brothers and sisters, To enable some of us grasp the message of most of the topics in the Islam section, Can we have Arabic words to be translated to English? The existence of all those Arabic words that i don't understand makes it difficult for me to read/ understand the message that is being passed across. Can you help on this?"


I hereby implore our sheikhs and sheikhas to make an effort to translate the Arabic terms they use which many might not understand. It is part of effective communication and improving the user experience.

Jazakallahu Khayra.

1)4get everytin bodering ur mind wen on solat. 2) after d first takbir focus well on d point of ur postration cos d prophet said d eyes of Allah is on whoever focus his eyes to d point of postration. 3)recite in ur heart fathia n anoda sura silently during d silent solat n follow d imam recitation with ur hrt during d loud solat.. 4) fyt very hard with ur mind to focus and if u c dat u can't d prohet orders us to look to d left and spit 3 times without saliva cuming out and say Audhu billah mina shaytan rajim..D prophet said satan runs from who ever do dis during solat..Wallahu allam

lanrexlan: ^^Walaikum Salam Waramatulah Wabarakatuh.
Download this
http://kalamullah.com/Books/en_Khushoo.pdf And read this
www.nairaland.com/1215855/tips-how-concentrate-during-salat


This is another beautiful Reminder!
Today I come to you with a very simple act…… an action which we do every day…… I noticed many of us go to Rukuu or Sujoud and
raise up so fast, some don’t even take the time to say "Subhana Rabi Al Adheem" 3 times…and say it only once!!!! Well, I have good news for you today…… I have news that will make you today onwards go to Rukuu or Sujoud with a different feeling and different timing.


The Prophet PBUH said: When a slave stands and prays, all his sins are brought and placed on his head and shoulders. Every time he bows or prostrates, some of them fall from him.” (Bayhaqi,Saheeh al-Jami’)

So from now on when you stand up to pray,
imagine all your sins being placed on your head and shoulders and when you go on Rukuu and Sujoud, stay longer to lose as many as you can and picture them falling down and away from you. Understand the purpose of praying… this will help you concentrate …..


When you go to the position of Rukuu, feel and tell Allah with your heart that you will never kneel to anyone but him and picture those sins falling down.
And when you say "Sami'Allahu liman
hamidah" (Allah hears who thanks Him) and you say "Rabbana walakal Hamd" (Thanks to you my Lord) you are thanking Him for honoring you and making you stand straight not like the other creatures who walk on four with their back bent.

Thank Him for making you able to move and
pray. When you go to the first Sajdah (you put your head down on the floor) you are representing the earth which you came from and when you get up after the first Sajdah you are representing the first time He created you from the earth.
When you go on the second Sajdah again on the ground, you are representing when you die and you go back to the ground and when you get up the second time you are representing the second time when Allah brings you back from the dead
on the Day of Judgment,therefore, concentrate with every movement and feel it.


Make a lot of du'aa in Sujoud and remember du'aa is ibadah and Allah loves those who ask Him…ask Him and beg Him… complain to Him… you are better off complaining to Him than to humans….He will never betray you, He will never let you down,He will never look down on you and He is the only one who can answer your needs with your head held high.

Do you know the reason you say "Allahu
Akbar" (Allah is greater) every time you move in a prayer? It’s a reminder that Allah is greater than anything you might be thinking about from this world.So be honest when you say "Allahu Akbar" and remember He is greater than anything that is occupying your mind while you pray.
Do you know when you stand up to pray and say "Allahu Akbar", Allah stands before you and the minute your mind goes wondering on silly things in this life, Allah turns His face away from you and says (Is there something better than me taking you away from me?)


How lucky are we to have Allah meet us and
stand before us 5 times a day, to listen to us and to our problems and to grant us our wishes and forgives us for our sins every day. You say "Allahu Akbar and He is there, you don’t need to stand in front of His door for hours or take an appointment or meet a mediator or a secretary,how generous is He?


Hopefully we will all from today pray differently and enjoy our prayers like never before In shaa Allah.Yaa Allah taqabbal salaatana... Ameen.
In sha' Allah.It's amazing to know what our movements in salaat actually means. Subhanallaah Allaah!
SHEIKH UMRAN

You really did well with this. May Allah reward you in multi fold. In sha Allah I will share this with others. Once again, jazakallahu khairan

Someone asked me this question and before I give answer, i want to be sure of it. Please help me with the answer. Jazakumullahu khairan.

My question is can u read d holy Quran downloaded on d phone without performing ablution? secondly if u are to recite it in d office and other public places how do u cope wit ladies whose hair are left uncovered or it doesn't matter?

Answer: In the name of Allah, Most Compassionate, Most
Merciful,
1) The position of all four Sunni schools of Islamic law is that
it is unlawful (haram) to touch any part of a textual copy of the
Qur’an (mushaf) without being in a state of minor ritual purity
(wudu), as a way of honouring the book of Allah. The majority
of the Imams of Qur’anic exegesis (mufassirun) state that the
verses: “It is surely the Noble Qur’an, (recorded already) in a
protected book (i.e. the Preserved Tablet) that is not touched
except by the purified ones (the angels). A revelation from the
Lord of the worlds” (Qur’an: 56/77-80) refers also to physically
touching the Qur’an. Moreover, Imam Malik (Allah have mercy
on him) relates in his Al-Muwatta that the Messenger of Allah
(Allah bless him & give him peace) wrote a letter to Amr ibn
Hazm (Allah be pleased with him), in which he said, “None
should touch the Qur’an except one who is in a state of
purity.” (Al-Muwatta no: 534)
Apart from the Mushaf, if a complete verse of the Qur’an is
written or inscribed on something else such as a wall, piece of
paper, slate or coin [m: and by extension, if the Qur’an is stored
electronically in a digital format on an iPhone, PC or some
other device, since it can not be classed a Mushaf], there are
two opinions of classical Hanafi jurists (fuqaha) regarding its
ruling:
Some jurists are of the view that in addition to the Mushaf
itself, it is not permitted to touch an item on which a complete
verse of the Qur’an is inscribed. It is stated in Maraqi al-Falah:
“Likewise Wudu is mandatory in order to touch a Mushaf, and
even [to touch] a verse inscribed on a coin or wall due to the
statement of Allah Most High, “it is not touched except by the
purified ones” whether [to touch] the inscribed part or the
blank space. Some of our [Hanafi] scholars, however, stated
that what is prohibitively disliked for the ritually impure is to
touch the actual area where the text is written and not the blank
space because one is not touching the Qur’an literally. The
correct position is that touching the blank space is akin to
touching the text itself [in that both are not permitted].” (See:
(Maraqi al-Falah with the commentary of Tahtawi P: 82)
Acknowledging that some Hanafi jurists limit the prohibition
of touching to the actual area where the Qur’anic text is
inscribed, Imam Shurunbulali in the above passage explains
that the correct position is that if a verse is written on anything
besides the Mushaf, on a slate for example, then not only is it
prohibited to touch that part of the slate where the verse is
inscribed but the whole slate itself. Based on this, if the Qur’an
application is activated and the verses appear on the screen of
an iPhone, PC or other electronic devices, it is not permitted to
touch the device without Wudu.
The second opinion within the Hanafi School is that if
Qur’anic verses are inscribed on something other than a
Mushaf, then it is only impermissible to touch that part of the
item where the verses are inscribed and not the whole item.
Imam Ibn Abidin (Allah have mercy on him), quoting Halabi
and Al-Bahr al-Ra’iq, states:
“… It is not unlawful in other than a Mushaf [to touch] except
the area where the verses are inscribed.” (Radd al-Muhtar ala ‘l-
Durr al-Mukhtar 1/173)
This position, chosen by Imams Ibn Abidin, Ibn Nujaym and
others, can be acted upon given the need and widespread usage
of digital forms of the Qur’an. It is, however, superior and
closer to propriety when possible to take precaution and act
upon the first position. Based on this, once the verses of the
Qur’an appear on the screen, it will not be permitted to touch
the area where the actual text appears without Wudu. Touching
other parts of the iPhone or device, however, will be permitted.
Note that if the Qur’an application is not activated and hence
the verses do not appear on the screen, then it is totally
permitted to touch the device including the screen without
Wudu.

tobby1987: Answer: In the name of Allah, Most Compassionate, Most
Merciful,
1) The position of all four Sunni schools of Islamic law is that
it is unlawful (haram) to touch any part of a textual copy of the
Qur’an (mushaf) without being in a state of minor ritual purity
(wudu), as a way of honouring the book of Allah. The majority
of the Imams of Qur’anic exegesis (mufassirun) state that the
verses: “It is surely the Noble Qur’an, (recorded already) in a
protected book (i.e. the Preserved Tablet) that is not touched
except by the purified ones (the angels). A revelation from the
Lord of the worlds” (Qur’an: 56/77-80) refers also to physically
touching the Qur’an. Moreover, Imam Malik (Allah have mercy
on him) relates in his Al-Muwatta that the Messenger of Allah
(Allah bless him & give him peace) wrote a letter to Amr ibn
Hazm (Allah be pleased with him), in which he said, “None
should touch the Qur’an except one who is in a state of
purity.” (Al-Muwatta no: 534)
Apart from the Mushaf, if a complete verse of the Qur’an is
written or inscribed on something else such as a wall, piece of
paper, slate or coin [m: and by extension, if the Qur’an is stored
electronically in a digital format on an iPhone, PC or some
other device, since it can not be classed a Mushaf], there are
two opinions of classical Hanafi jurists (fuqaha) regarding its
ruling:
Some jurists are of the view that in addition to the Mushaf
itself, it is not permitted to touch an item on which a complete
verse of the Qur’an is inscribed. It is stated in Maraqi al-Falah:
“Likewise Wudu is mandatory in order to touch a Mushaf, and
even [to touch] a verse inscribed on a coin or wall due to the
statement of Allah Most High, “it is not touched except by the
purified ones” whether [to touch] the inscribed part or the
blank space. Some of our [Hanafi] scholars, however, stated
that what is prohibitively disliked for the ritually impure is to
touch the actual area where the text is written and not the blank
space because one is not touching the Qur’an literally. The
correct position is that touching the blank space is akin to
touching the text itself [in that both are not permitted].” (See:
(Maraqi al-Falah with the commentary of Tahtawi P: 82)
Acknowledging that some Hanafi jurists limit the prohibition
of touching to the actual area where the Qur’anic text is
inscribed, Imam Shurunbulali in the above passage explains
that the correct position is that if a verse is written on anything
besides the Mushaf, on a slate for example, then not only is it
prohibited to touch that part of the slate where the verse is
inscribed but the whole slate itself. Based on this, if the Qur’an
application is activated and the verses appear on the screen of
an iPhone, PC or other electronic devices, it is not permitted to
touch the device without Wudu.
The second opinion within the Hanafi School is that if
Qur’anic verses are inscribed on something other than a
Mushaf, then it is only impermissible to touch that part of the
item where the verses are inscribed and not the whole item.
Imam Ibn Abidin (Allah have mercy on him), quoting Halabi
and Al-Bahr al-Ra’iq, states:
“… It is not unlawful in other than a Mushaf [to touch] except
the area where the verses are inscribed.” (Radd al-Muhtar ala ‘l-
Durr al-Mukhtar 1/173)
This position, chosen by Imams Ibn Abidin, Ibn Nujaym and
others, can be acted upon given the need and widespread usage
of digital forms of the Qur’an. It is, however, superior and
closer to propriety when possible to take precaution and act
upon the first position. Based on this, once the verses of the
Qur’an appear on the screen, it will not be permitted to touch
the area where the actual text appears without Wudu. Touching
other parts of the iPhone or device, however, will be permitted.
Note that if the Qur’an application is not activated and hence
the verses do not appear on the screen, then it is totally
permitted to touch the device including the screen without
Wudu.

Jazakumullahu khairan.
What about the second question that can the Quran be read in the office where other ladies who don't cover their hairs are?

Kazrem:
You really did well with this. May Allah reward you in multi fold. In sha Allah I will share this with others. Once again, jazakallahu khairan

Wa antum Fajazakumullah Khairan,may Allah reward us all

Salam, can taraweeh be performed individually?

Pls bro & sis kindly stop quoting a very long post.. jazakhallah khayran

reedbam: Salam, can taraweeh be performed individually?

In fact praying it individually is the one sanctioned by the holy prophet (saws) not in Jama'a. In his (saws) blessed words recorded by sahih Muslim and others, he (saws) said "praying it individually (furada) in your home is better".

The second caliph, Umar ibn al-khattab institutionalized the tarawih in Jama'a (congregation) after the demise of the blessed messenger (saws) and dubbed it "Bid'at hassana (good innovation)".

^Holy Prophet (saws) ordered "tarawih" to be prayed INDIVIDUALLY AT HOME not Congregation In Mosque

Narrated Zaid bin Thabit: Allah’s Apostle made a small room (with a palm leaf mat). Allah’s Apostle 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 Allah’s Apostle 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, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So 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 Bukhari, Volume 8, Book 73, Number 134


Second Caliph Established "Tarawih" in Jama'a (congregation) After the demise of the prophet (saws)

Narrated Abu Huraira:
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(Tahajjut).

Sahih Bukhari, Volume 3, Book 32, Number 227

Al-Baqir:


In fact praying it individually is the one sanctioned by the holy prophet (saws) not in Jama'a. In his (saws) blessed words recorded by sahih Muslim and others, he (saws) said "praying it individually (furada) in your home is better".

The second caliph, Umar ibn al-khattab institutionalized the tarawih in Jama'a (congregation) after the demise of the blessed messenger (saws) and dubbed it "Bid'at hassana (good innovation)".

Jazhakallahu khayran, I heard an hadith (qotd) that Rasulullah stated that the longer the qiyaam in taraweeh the better, but most of the mosques around me don't even go beyon suratul fil, so I though I should pray on my own continuing my tilawah couple with qiyaam layl, it will increase the number of qur'an I can finish during Ramadan. Hope I'm on the right track?

reedbam: Jazhakallahu khayran, I heard an hadith (qotd) that Rasulullah stated that the longer the qiyaam in taraweeh the better, but most of the mosques around me don't even go beyon suratul fil, so I though I should pray on my own continuing my tilawah couple with qiyaam layl, it will increase the number of qur'an I can finish during Ramadan. Hope I'm on the right track?

The adab (moral lesson) an Imam should adopt when leading a congregation is to be cautious of the ma'mun (followers) as there might be weaker ones, old and sick among them. Prolonging the qiyamah might be a burden. It has never been established that the holy prophet (saws) prolonged Qiyam (standing) using looooong suras. What has been proven is the fact that he (saws) used to prolong his Qiyam (standing) while praying Furada (alone) especially at the midnight tahajjud to the fact that his feet swells.

The above hadith is enough to prove the "tarawih" is better to be perform alone at home.

Al-Baqir:


The adab (moral lesson) an Imam should adopt when leading a congregation is to be cautious of the ma'mun (followers) as there might be weaker ones, old and sick among them. Prolonging the qiyamah might be a burden. It has never been established that the holy prophet (saws) prolonged Qiyam (standing) using looooong suras. What has been proven is the fact that he (saws) used to prolong his Qiyam (standing) while praying Furada (alone) especially at the midnight tahajjud to the fact that his feet swells.

The above hadith is enough to prove the "tarawih" is better to be perform alone at home.

thank you for taking your time Al-baqir.. may Allah increase you in hikma

reedbam: thank you for taking your time Al-baqir.. may Allah increase you in hikma

Thanks too for taking your time to read. Ameen to your du'a and I prayed the same for you. Salam

Salam. Just seeing this. Following..

But wait, i can see lots of asteriked threads on the board which means they were on frontpage but i can't remember seeing them.

Have i been blacklisted or what?

onegig: Salam. Just seeing this. Following..

But wait, i can see lots of asteriked threads on the board which means they were on frontpage but i can't remember seeing them.

Have i been blacklisted or what?

Only guests and moderators can see topics from Islam for Muslims section on front page. I think you were on the thread that Seun announced his decision to do so months back.

reedbam: Jazhakallahu khayran, I heard an hadith (qotd) that Rasulullah stated that the longer the qiyaam in taraweeh the better, but most of the mosques around me don't even go beyon suratul fil, so I though I should pray on my own continuing my tilawah couple with qiyaam layl, it will increase the number of qur'an I can finish during Ramadan. Hope I'm on the right track?

Salam

I think, you have to be careful with the opinion you accept from albaqir as it is a Shia position. Shia are 10-15% of the muslim population and their views go against the views of the main body of muslims many times.

The vast majority of muslims agree that tarawih is better in congregation but you can do it individually too.

The only difference of opinion lies with those who have the whole quran memorised.

This is from islamqa

Praise be to Allaah.

Praying Taraweh in congregation in the mosque is! better than praying at home.

This is indicated by the Sunnah and the actions of the Sahaabah (may Allaah be pleased with them).

1 – al-Bukhaari (1129) and Muslim (761) narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah 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 Allaah (peace and blessings of Allaah 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 Ramadaan.

This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he refrained from doing it because he feared that it would be made obligatory for the ummah. When the Prophet (peace and blessings of Allaah be upon him) died, this reservation was no longer required, because the sharee’ah was established.

2 – al-Tirmidhi (806) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam – i.e., Taraweeh – with the imam until he finishes, it will be recorded as if he spent the whole night inprayer.”

Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi

3 – al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, 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 Allaah
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 .
Al-Nawawi said in al-Majmoo’ , 3/526:

Praying Taraweeh is Sunnah according to
scholarly consensus… It is permissible to
offer this prayer alone or in congregation,
but which is better? There are two well-
known opinions on this matter. The correct
view according to the consensus of our
companions is that praying it in
congregation is better. The second view is
that it is better to pray it individually.
Our companions said: The difference of
opinion has to do with one who has
memorized the Qur’aan; there is no fear
that he may become lazy and neglect it if
he prays on his own, and the congregation
in the mosque is not going to be affected if
he stays away. But if one of these factors
is absent, then praying in congregation is
better, and there is no difference of
scholarly opinion on this point.

The author of al-Shaamil said:
Abu’l-‘Abbaas and Abu Ishaaq said that
praying Taraweeh in congregation is better
than praying it individually, because of the
consensus of the Sahaabah and the
consensus of the scholars of the regions on
this point. End quote.

Ibn al-Mubaarak, Ahmad and Ishaaq
favoured praying with the imam during the
month of Ramadaan.
It says in Tuhfat al-Ahwadhi :
In the book on night prayer (qiyaam): it was
said to Ahmad ibn Hanbal: Do you prefer a
man to pray with the people in Ramadaan
or on his own? He said: He should pray with
the people. He said: And I prefer that he
should pray with the imam and pray Witr
with him. The Prophet (peace and blessings
of Allaah be upon him) said: “If a man
prays qiyaam with the imam until he
finishes, it will be recorded as if he spent
the rest of the night (in prayer).” Ahmad
(may Allaah have mercy on him) said: “He
should pray with the people until he prays
Witr with them, and he should not leave
until the imam leaves. Abu Dawood said: I
saw him (Imam Ahmad) – in the month of
Ramadaan, praying Witr with his imam,
except on one night when I did not attend.
Ishaaq (may Allaah have mercy on him)
said: I said to Ahmad: Is praying qiyaam in
Ramadaan in congregation dearer to you or
praying on one’s own? He said: I prefer that
this prayer should be offered in
congregation, so as to revive the Sunnah.
And Ishaaq said the same. End quote.
See al-Mughni , 1/457.

Shaykh Ibn ‘Uthaymeen said in Majaalis
Shahr Ramadaan, p. 22:
At first the Prophet (peace and blessings of
Allaah be upon him) used to pray Taraweeh
in congregation in the mosque, then he
stopped because he feared that it might be
made obligatory upon his ummah…
Then he quoted the two ahaadeeth quoted
above. Then he said:
No man should keep away from Taraweeh
prayer lest he misses out on the reward for
it. And he should not leave until the imam
finishes Taraweeh and Witr, so that he may
attain the reward of spending the whole
night in prayer. End quote.

Al-Albaani said in Qiyaam Ramadaan:
Rather it (praying Taraweeh in
congregation) is better than praying it
alone, because the Prophet (peace and
blessings of Allaah be upon him) did it
himself and explained its virtue.
Rather he did not lead them in praying it in
congregation for the rest of the month
because he feared that praying at night
during Ramadaan might be made obligatory
for them, and they would be unable to do
that, as it says in the hadeeth of ‘Aa’ishah
which is narrated in al-Saheehayn and
elsewhere. This concern no longer applied
after the Prophet (peace and blessings of
Allaah be upon him) died and Allaah had
completed Islam. Hence the reason for not
praying in congregation when offering night
prayers in Ramadaan was no longer present,
and the previous ruling remained in effect,
which is that it is prescribed to offer this
prayer in congregation. Hence ‘Umar (may
Allaah be pleased with him) revived it, as it
says in Saheeh al-Bukhaari and elsewhere.
End quote.

It says in al-Mawsoo’ah al-Fiqhiyyah
(27/138):
From the time of ‘Umar (may Allaah be
pleased with him), the Rightly-Guided
Caliphs and the Muslims regularly offered
Taraweeh prayer in congregation. ‘Umar
(may Allaah be pleased with him) is the
one who united the people in offering the
prayer behind a single imam.
Asad ibn ‘Amr ibn Abi Yoosuf said: I asked
Abu Haneefah about Taraweeh and what
‘Umar did. He said: Taraweeh is a
confirmed Sunnah, and ‘Umar did not base
his decision on speculation and he was not
introducing bid’ah (an innovation). He did
not enjoin it except because of what he
knew from the Messenger of Allaah (peace
and blessings of Allaah be upon him).
‘Umar introduced this and gathered the
people behind Ubayy ibn Ka’b and he
offered this prayer in congregation, at the
time when the Sahaabah – the Muhaajireen
and Ansaar – were still alive, and no one
among them objected to that, rather they
helped him and agreed with him, and also
enjoined it. End quote.

And Allaah knows best.

http://islamqa.info/en/45781

onegig: Salam. Just seeing this. Following..
But wait, i can see lots of asteriked threads on the board which means they were on frontpage but i can't remember seeing them.
Have i been blacklisted or what?

wa aleikum salam,

we have been blacklisted, since.

Ask Seun and Mukina2

tbaba1234:


I think, you have to be careful with the opinion you accept from albaqir as it is a Shia position. Shia are 10-15% of the muslim population and their views go against the views of the main body of muslims many times.

You like fighting dirty with no dignity. If you open your eyes very well, there are two hadiths from sahih Bukhari (above) I strongly expect you to first analyze. It is very unfortunate you choose to campaign about Shi'a first before posting your points and your website opinion.

It is however a healthy comment saying Shi'a of 10 - 15% (views) is away from the main body of Muslim. I say so far the opinion is traceable to that of Muhammad (saws) and his household (as).

Anyway that's one of your crooked ways of preparing the psych of your viewers to hate Shi'a and divert their attention from common sense analysis. You can never stand a reasonable dialogue.

Well I am not surprise with your computerized ideology.

tbaba1234:
The vast majority of muslims agree that tarawih is better in congregation but you can do it individually too.

tbaba1234:
This is from islamqa

Praise be to Allaah.

Praying Taraweh in congregation in the mosque is! better than praying at home.

This is indicated by the Sunnah and the actions of the Sahaabah (may Allaah be pleased with them).

1. Since when is the opinion of the sahaba and so-called vast majority of the muslims supercede that of the prophet according to your website's argument. Here's the order of the prophet (saws):

"...So 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. ”

Ma sha Allah! It is crystal clear what you prefer to follow.

tbaba1234:
1 – al-Bukhaari (1129) and Muslim (761) narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah 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 Allaah (peace and blessings of Allaah 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 Ramadaan.

This is the big problem of copy-pasting without verification.

First, the hadith never included @canceled above.

@underlined, it is not just "one night" rather it was at the "Middle of the night" the hadith stressed. Another distortion (tahrif) of hadith.

@bolded, why would the holy prophet (saws) feared the "Nawafil" will become obligatory for his Ummah to the fact that he did not come out as the companions waited for him on the 4th day?

The simple reason is the so-called "tarawih after Isha" was indeed never existed or established by the holy prophet (saws). What he (saws) feared was the "Late night prayer - TAHAJJUD" which Allah (swt) made obligatory (wajib) on him.

Qur'an:
"And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory." ~[Shakir 17:79]

Sura Muzammil and sura Mudathir also establish the Late night prayer (tahajjud) for Rasul (saws).

Tahajjud was made OBLIGATORY upon Muhammad (saws) not his Ummah so his fear was justified. The moment he began leading the prayer in congregation, it will definitely become wajib upon his Ummah too.

This is what he feared never the purported "taraweeh" after Ishai.

tbaba1234:
This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he refrained from doing it because he feared that it would be made obligatory for the ummah. When the Prophet (peace and blessings of Allaah be upon him) died, this reservation was no longer required, because the sharee’ah was established.

Apart from the establishment above, Kindly present a single Sahih hadith (even daeef will be okay) where the holy prophet (saws) ever prayed "Tarawih" after Ishai as it is being done today.

tbaba1234:
2 – al-Tirmidhi (806) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam – i.e., Taraweeh – with the imam until he finishes, it will be recorded as if he spent the whole night in prayer.”

Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi

@underlined,
Where does "Qiyaam" translate to "Taraweeh"?

That is lie and distortion. This is one of the deception you guys use to pass across your ideology. Removing what is not in the original manuscript Arabic (i.e., Taraweeh - ), the whole argument collapse and become baseless.

tbaba1234:
3 – al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, 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.

Tbaba, why did you deliberately skip the beginning of this hadith? Oh! Sorry you copied from a website. Anyway, here's the beginning of the hadith:

"Narrated Abu Huraira:
Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that, and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘

@underlined, what remained as it was at the time of the prophet (saws), Abu Bakar and early days of Umar that people continued the practice?

Now looking at the above underlined part of the hadith you quoted i.e
‘Umar said: “I think that if I unite all these people with one reader, it will be better.

Why did Umar voiced out "in my opinion I would better collect..."? He can easily interpret it (tarawih in Jama'a) as the sunnah of the prophet (saws).

Umar continued in the same hadith after he witnessed his establishment:

‘"What an excellent BID'AH"‘

Why did Umar termed his establishment "Bid'at Hassan" if performing tarawih in Jama'a is Sunnah of the holy prophet (saws)? Why didn't he proclaim it as the Sunnah of their Nabi (saws)?

Umar admissibly concluded yet in the same hadith:

"...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(Tahajjut)."
Sahih Bukhari, Volume 3, Book 32, Number 227

This is clear. Umar established Taraweeh prayer after salat Ishai not the holy prophet (saws).

Maulana Waheed uz Zaman Khan in his commentary of Bukhari wrote the following relating to this hadith:

“From the words of Hadhrat Umar (i.e. what a good BID'AH), it becomes clear that he did not personally join that prayer. Perhaps Hadhrat Umar thought that Nafl prayers are better at home and during the latter part of the night. Muhammad bin Nasr Marozi narrated that Ibn Abbas said that he was with Umar that people started making noises. Upon this Hadhrat Umar inquired what was that. Others told him that people are going back after offering Tarawih. Hearing this, Hadhrt Umar said: “The night that has been left, is better that what has passed away”.

It is yet to be proven that the holy prophet (saws) did ever approve 'tarawih' in Jama'a (congregation).
When was Ramadhan legislated for Muhammad and his followers? How many years of fasting the holy prophet engaged in?

Even if we assume the prophet (saws) fasted for just a year before he died, 29 or 30days is enough to establish the "Sunnah" of tarawih in congregation; and the last year of his life would have been a perfect time after all pillars of Islam and obligatory acts had been well established.

Fortunately, the very hadith you hypocritically left unread and skip many parts exposed you.

You do not expect me to read that.

My goal is not to debate but to point out that your position is a Shia position. Something, you failed to inform the reader of.

Ramadan Mubarak.

tbaba1234: You do not expect me to read that.

My goal is not to debate but to point out that your position is a Shia position. Something, you failed to inform the reader of.

Ramadan Mubarak.

Some sunni are also of the same opinion with what al_baqir posted it's not a shia position per se.

Sissie:

Some sunni are also of the same opinion with what al_baqir posted it's not a shia position per se.

Yes, and that was also pointed out in the article. The difference of opinion was mainly for the hafiz of the Quran.

Otherwise, it says there is consensus.

tbaba1234: You do not expect me to read that.

@underlined, You respect yourself too much tbaba. I like that.

For your information, if I ever respond to your comment or thread, my target is not you but tens of hundreds of thousands of viewers and readers.

The poison of "shi'a opinion" is too much for you to ever dialogue with "wisdom and reason in line with established facts."

May Allah remove our ego and affirm our heart for truth.

tbaba1234:
My goal is not to debate but to point out that your position is a Shia position. Something, you failed to inform the reader of.

Is it shi'a position that made you left many parts of the hadith unquoted to incapacity the reasoning of your readers?

Is it Shi'a position that made your website translate "Qiyam" to "taraweeh"?

Is it Shi'a position that all the informations used by me are from the Sahih Bukhari?

Is it shi'a position that Umar labelled "taraweeh" as "good Bid'ah" rather than saying "Sunnah" if indeed its a Sunnah as you've claimed?

Is it Shi'a position that a Sunni deobandi scholar, Maolana Waheed zaman reasoned as quoted above?

If you do not know what to say, its better you keep quiet rather than exposing yourself. People are reading you know and they are not silly.

tbaba1234:
Ramadan Mubarak.

Same to you, man.

maclatunji:

Only guests and moderators can see topics from Islam for Muslims section on front page. I think you were on the thread that Seun announced his decision to do so months back.

Yeah. I remember. But i just made one or two responses back then and after that i started noticing the threads on frontpage so I thought it was settled and it applied across board. Just noticed i was not seeing them again on frontpage after the tsunami.

Seriously i am tired of such rules and discrimination.

tbaba1234:

wa aleikum salam,

we have been blacklisted, since.

Ask Seun and Mukina2

Seriously. That's pathetic.

onegig: Seriously. That's pathetic.

It is, I have been complaining since. Even the iftar thread is affected because it is not getting visibility.

tbaba1234:

It is, I have been complaining since. Even the iftar thread is affected because it is not getting visibility.

That's bad. Can't we even have respite during Ramadan?

Seun your attention is needed here.

onegig: That's bad. Can't we even have respite during Ramadan?

Seun your attention is needed here.

I have tried sending mails, they just ignored it. I sent a mail to Mukina2 once, and got a one line disinterested reply.

I also sent mails via the mods, no response from Seun or Mukina2.

It makes no sense. Why the discrimination?