| Author | Topic |
Ashraff
CANADA
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 Topic initiated on Wednesday, October 11, 2006 - 8:36 PM 
Is Tarawih Bidah ?????
Should we rally be preforming Salat ul Tarawih in a mosque in congregation or is this bidah?
Well with the evidence I am presenting yes it is bidah. Please send me your inputt after examining the evidence.
Tarawih is a bidah in the following sense 1. Rasool Allah never offered any such (20 or 8 rakah) prayers after Isha prayer. What he offered (and people joined behind him for 3 nights) was night prayer (i.e. Tahajjud prayer which is offered after midnight). So, what is known as Tarawih nowadays (i.e. 20 or 8 rakat prayer after Isha prayer), had never been a Sunnah of Rasool Allah [saww].
2. Tarawih is not in harmony with the principles of Islam. Rasool Allah [saww] gave clear orders that NON COMPULSORY CONGREGATIONAL PRAYERS should be offered individually in the homes. But contrary to the orders of Rasool Allah [saww] Umar collected the people in mosque, and started offering non-compulsory congregational prayer in congregation.
Prophet[saww] got angry with the people who insisted on him offering Tarawih prayers (in congregation)
{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}
4.12 Prophet[SAWW] ordered his adherents to offer non-compulsory Prayers at home
Narrated Zaid bin Thabit: The Prophet took a room made of date palm leaves mats in the mosque. Allah's Apostle prayed in it for a few nights till the people gathered (to pray the night prayer (Tarawih) (behind him.) Then on the 4th night the people did not hear his voice and they thought he had slept, so some of them started humming in order that he might come out. The Prophet then said, "You continued doing what I saw you doing till I was afraid that this (Tarawih prayer) might be enjoined on you, and if it were enjoined on you, you would not continue performing it. Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational prayer." Sahih Bukhari, Volume 9, Book 92, Number 393 4.13 The people would pray individually (not like in Tarawih) during Prophet[saww]'s time
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
4.14 Umar initiated Tarawih
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(Tahajjut). (In those days) people used to pray in the early part of the night." Sahih Bukhari, Volume 3, Book 32, Number 227 Are there any Ahadith in which Prophet [saww] encouraged Tarawih? No, there is not even a single hadith to this effect.
4.15 What did the Prophet[saww] say about his orders
Narrated Abu Huraira: The Prophet said, "Leave me as I leave you) for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can." Sahih Bukhari, Volume 9, Book 92, Number 391 Is Tarawih in harmony with the principle of Islam?
Now, let us see if this new innovation by Umar was in harmony with the principle of religion or not. Tahajjud prayer, that was offered by Rasool Allah [saww] (and people joined behind him for 3 nights), is only Fardh (compulsory) on Rasool Allah [saww]. Qur'an says: And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory! Al-Qur'an Surah 17, Ayah 79 (Translation by Yusuf Ali) For the rest of Ummah, Tahajjud prayer is only Sunnat-e-Mu'akkidah, but not obligatory. And for all the Nawafil and Sunnat-e-Mu'akkidah, Rasool Allah [saww] has clearly said:
"Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational prayer." Why did Umar gather people in the mosque for Jam'at (congregation) to carry out NON COMPULSORY and NON CONGREGATIONAL Prayer? Is it not a clear violation of the orders of Rasool Allah [saww]? Anything that is not in harmony with the principles of religion, constitutes innovation of Dhalalah (misguidance).
The Fatwas of 4 Imams about Jama'at for Tarawih
Hanafi fiq'h: According to Hanafi Fiq'h, it is Sunnat-e-Kafaya i.e. if some people offer it by Jama'at then the Jama'at does not remain compulsory for all. Shafai and Hambali Fiq'h: They declare the Jama'at an obligatory Sunnah for all. Maliki Fiq'h: They consider the Jama'at as Mustahab i.e. better but not an obligatory Sunnah. My humble opinion is this that these 4 Fuqaha are deeming an act "Sunnat-e-Kafaya", "Obligatory" and "Mustahab", that was not even a Sunnah of Rasool Allah [saww] (i.e. to offer any kind of 8 or 20 rakah prayers after Isha prayer, and that in Mosques, and that in Congregation). Shia fiq'h: According to our Mujtahideen, Tahhajut is Sunet-e-Mu'aakida and can only be prayed after midnight (not after Isha prayer). And as Rasool Allah [saww] said about Tahajut prayer, it is better to pray it at Home while it is Non Compulsory Non Congregational prayer. May Allah show all of us the right path. Amin.
A Preview of Innovation in Tarawih by Shafi'i and Hanbali Fiqh
Both of these 2 Fiqhs consider Tarawih as an "Obligatory Sunnah" (i.e. it is sin to leave it without any reason). But declaring it, actually these 2 Fiqhs have degraded the "Tahajjud Salah", which is much better than Tarawih and by consensus "Tahajjud" is "Recommended Sunnah" (i.e. no sin even if left without any reason). Here is the testimony of Umar that "Tahajjud" is better worship than "Tarawih" (and he bore this testimony when he was introducing the "Tarawih Prayer". Narrated Abu Huraira: …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). (In those days) people used to pray in the early part of the night." Sahih Bukhari, Volume 3, Book 32, Number 227
There are people, who rush to the mosques to carry out Umar's Innovation of Tarawih, but these same people don't give preference to Sunnah of Rasool Allah (saww) of Tahajjud and
remain asleep at that time. |
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ibrahim
Moderator
PAKISTAN
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Posted - Thursday, October 12, 2006 - 6:42 AM
1st of All Lots of Thanks for your long Post. here are some personal Reflections on your Post Followed by a Q& A taken from our Sister website. I do hope That Both will help you in this regard.
Well, in my opinion declaring Tarawih as Bidah is a STRONG reaction as well as WRONG application of the Term Bidah as your BOTH evidence are Not 100% correct.
1- U r Right that "Rasool Allah never offered any such (20 or 8 rakah) prayers after Isha prayer" But the FACT is that it's NOT a Prayer in itself. It's The SAME prayer of Tahajjud & it's Offered after Isha Prayer due to Convinience of the People AS Our beloved Prophet has permitted people to Offer it Right After Esha though the Right or Best time of Tahajjud Prayer is After midnight (Or after taking a NAP after Isha Prayer).
2- You said: Rasool Allah [saw] gave clear orders that NON COMPULSORY CONGREGATIONAL PRAYERS should be offered individually in the homes."
There is Some Confusion in it. How can a "CONGREGATIONAL" prayer be offered "individually". wud U plz Explain it?
2ndly, If He has Really given Such an Order (i.e. in Some Authentic Hadith) Then WHY He HIMSELF lead people in a "NON COMPULSORY " Prayer & Note Once (by Mistake) BUT Thrice + He Didn't leave it on the 4th Day Just Bcoz its "CONGREGATION" was NOT a RIGHT Step.
3rdly, Your Saying that "But contrary to the orders of Rasool Allah [saw] Umar collected the people in mosque" is Also WRONG.He never "Collected" them In the Mosque. In Fact, During his Routine NIGHT round, he Found people In the mosque offering (Tahajjud) Prayer here & there in a Bad Manner & He Did NOTHING but Organising them Under ONE Imam.
I wud Request U that Plz Read the Following Q&A as well & then Post your FRESH comments/Objections.
Status of the Tarawih Prayer
Q: (at http://www.renaissance.com.pk/Julq62y4.html)
I have some questions regarding the Tarawih prayer that is offered during Ramadan. Did the Prophet Muhammad (sws) offer Tarawih prayer throughout Ramadan? Did he mention any specific reward for it? I read somewhere that the Holy Prophet (sws) did not offer the Tarawih prayer every day because he did not want people to think that it was an obligatory act. If this is true, what was the maximum number of days Muhammad (sws) prayed the Tarawih. Can I still go on praying the Tarawih for thirty days bearing in mind that it is a voluntary act for myself? Also please tell me what number of Rak‘at one should offer.
Ans.(Answer is based entirely on Mr. Javed Ahmed Ghamidi’s research on the topic)
The Tarawih prayer is actually the Tahajjud prayer that was held obligatory for the Holy Prophet (sws) and optional for the rest of the Muslims. The Prophet (sws) would always offer the prayer at home. But once he happened to offer it in the mosque. However, he never offered this prayer with ‘Isha; rather at its prescribed time after midnight. Once, during a Ramadan, some Companions saw the Holy Prophet (sws) praying in the mosque at night and they joined him. The second night the Prophet (sws) again appeared in the mosque and this time the number of the Companions increased as they had learnt that the Prophet (sws) came to the mosque to offer Tahajjud the previous night; they in their earnest efforts to follow the Holy Prophet (sws) joined him in his prayer. The same happened on the third night. But the Holy Prophet (sws) did not come to pray on the fourth night. The reason being that he had noticed that the people started praying the Tahajjud in the mosque and he feared that it might be perceived as obligatory like the other five prayers.
Another important point in this regard is that the Prophet (sws) had allowed Muslims to offer this prayer before going to bed if they thought that it would be difficult for them to offer it at its prescribed time. He had said:
Whoever among you fears that he would not be able to rise during the last part of the night (for Tahajjud) he ought to pray an odd number of Rak‘ats before going to bed. However, those who are sure that they would be able to get up at that time must pray an odd number of Rak‘ats then as the recitation during the last part of the night best affords concentration and therefore bears excellence. (Muslim, No: 163)
As we have reached the conclusion that Tarawih is in fact Tahajjud prayer, we now proceed to ascertain the number of the Rak‘at. The following narrative is the most comprehensive on the issue:
Abu Salamah b. ‘Abd al-Rahman narrates that I asked ‘A’ishah, wife of the Prophet (sws): ‘How did the Apostle of Allah (sws) pray during Ramadan?’ She replied: ‘The Apostle of Allah (sws) did not pray more than eleven Rak‘ats during Ramadan and other than Ramadan. He would pray four Rak‘ats. Do not ask about their elegance and length! He would then pray four Rak‘ats. Do not ask about their elegance and length! Then he would pray three Rak‘ats’. (Bukhari: No. 1147)
Although some other narratives tell us that he sometimes prayed thirteen Rak‘ats but we believe that these two Rak‘ats had been added in the same way as he would add two during other obligatory prayers, for example Maghrib, which we generally call Nafl. It should be kept in mind that Tahajjud is obligatory for the Prophet (sws) in contrast to other Muslims.
As for the decision of the Caliph Umar (rta), it needs to be appreciated that he only organized the Companions who were reciting the Qur’an in their individual prayers in the mosque— he only intended to rectify the state of chaos in which no one could know who was reciting what. He however did not participate in the prayer himself and preferred to offer the prayer at its prescribed time. This is manifest from his remark as recorded in the well-known narrative about the Tarawih that ‘How blessed is the act they have left for the act they are performing!’
We think that a person can go on offering the Tarawih in the present form as it affords him an opportunity to recite and listen to the Qur’an. You therefore should go on praying all through Ramadan. However, it would be an unfounded claim to say that the prayer in question must essentially be offered with the ‘Isha prayer; the befitting way is to offer the Tahajjud at the prescribed time, which should always be stressed upon. |
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Ashraff
CANADA
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Posted - Thursday, October 12, 2006 - 11:34 PM
ASalamu alaykum
THank you for your reply and thank you especially for clearing up many factors that i was not clear about in this arcticle. in regards to your question #2 , there was an obviouse outografical mistake.
Now i can do taraweeh prayer without any doubts,,,, thank you .
But there still is one thing that im not clear about ...
Where does reciting all of the Coran throughout the month of Ramadan in the taraweeh prayers come from?
And may alla (swa ) forgive me for if i had caused any confusion regarding this topic. This arcticle had led me top belive that taraweeh was indeed bidah.... I am glad its all cleared up .
And thank you foer your time in answering my question
JaZAKALAH HIRE |
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raushan
UNITED ARAB EMIRATES
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Posted - Saturday, October 14, 2006 - 5:53 AM
Is Islam better understood by present day muslims OR by Syeduna Omar, Syeduna Uthman and Syeduna Ali Radiallahu anhum ajmayeen
Mufti Rejects Call to End Taraweeh in Grand Mosque
P.K. Abdul Ghafour, Arab News
JEDDAH, 1 August 2006 — Saudi Arabia’s Grand Mufti, Sheikh Abdul Aziz Al-Asheikh, yesterday rejected the call by a Kuwaiti newspaper for stopping taraweeh prayers in groups at the Grand Mosque in Makkah in order to give more room for pilgrims. The mufti said the special Ramadan prayer had been performed in the mosque since the time of the Prophet Muhammad (peace be upon him).
Al-Asheikh, who is the Kingdom’s most senior religious authority, denied the allegation by the writer of an article carried in Kuwait’s Assiyassa Arabic daily that the qiyamullail prayer was first introduced at the Grand Mosque in Makkah and the Prophet’s Mosque in Madinah by Saudi rulers and said the false allegation went against established historical facts.
The mufti made the comment while replying to questions raised by the article, which was published on May 26. He showed, by quoting a number of Hadith, that taraweeh prayers were performed at the Grand Mosque in Makkah in groups during the time of the Prophet.
The Assiyassa writer alleged that the massive gathering at the Grand Mosque for taraweeh and qiyamullail prayers was causing overcrowding in and around the mosque as well as discomfort to pilgrims who come from far-off places. He urged the Council of Senior Islamic Scholars in Saudi Arabia to make a decision to stop these prayers inside the mosque.
The writer also suggested that the imams of the Grand Mosque lead taraweeh and qiyamullail prayers at other mosques in Makkah in order to help pilgrims circumambulate the Holy Kaaba and perform other Umrah rituals in ease and comfort. He also criticized the practice of some people reserving places inside the Grand Mosque by leaving there their prayer mats.
“The performance of taraweeh prayer in groups has been proved by the Sunnah of the Prophet. However, the Prophet did not perform this prayer regularly fearing that it would be imposed on the Ummah as a compulsory prayer,” the Saudi Press Agency quoted the mufti as saying.
Ibn Taimiya, a well-known Islamic scholar in the 13th century points out that the Prophet used to perform qiyamullail prayer in groups on some days of Ramadan.
Although the mufti welcomed the proposal made by the author that senior Islamic scholars take up the matter, he criticized publication of the article in a newspaper saying it would create confusion among the Muslim public.
He also stated that preventing people from coming to the Grand Mosque for prayers would go against the teachings of the Qur’an. |
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raushan
UNITED ARAB EMIRATES
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Posted - Tuesday, October 17, 2006 - 12:48 PM
[]Dispute on the number of rakahs in tarawih prayer
There has always been an intense debate between Hanafis and Ahle Hadiths about the number of Rakahs of Tarawih. I think that the debate is undesirable. It may be a matter of preference but not of right and wrong. Both the groups have valid arguments in their favour. Following is the detail of basis of differences in practice.
There is no difference among Ulema of different groups that Taravih in Ramadan is in place of Tahajjud. The Prophet () did not strictly fix the number of Rak’ats in Tahajjud. “Narrated Ibne Abbas that the Prophet () instructed us to perform the Salat of Night (Tahajjud) and said: Offer the Night Prayer even if it is one Rak’ah” (Tabrani)
“...the Prophet () offered two Rak’ahs consisting of lengthy Qiyams (standing), Ruku’s and Sajdas. Then he repeated it (2 Rak’ahs) thrice to make it six Rak’ats. Then he offered three Wit’rs”. (Muslim)
“Reported Masrooq that he asked Ayesha about the Prophet’s Night Prayer and she said: Seven, nine and eleven Rak’ats before the Sunnahs of Faj’r” (Bukhari)
(Seven in the above means six for Tahajjud plus one Vit’r, Nine means 6+3 and eleven means 8+3)
“Narrated Ayesha that the Prophet (), in Ramadhan or otherwise, (usually) did not offer more than 11 Rak’ats in Tahajjud. First he offered 4 Rak’ats and what to say of their magnificence and extent. Then he again offered 4 Rak’ats and do not ask of their magnificence and extent. Then he offered 3 Vit’rs”. (Bukhari, Muslim)
“Narrated Ayesha that the Prophet () (some times) offered at night 13 Rak’ats. (Out of them) 5 were Vit’r”. (Bukhari, Muslim)
“...the Prophet () (sometimes) offered 11 Rak’ats including 1 Vit’r”. (Bukhari, Muslim)
Now, coming to Taravih, we find a variation in practice there too.
“Reported Abuzar that we fasted with the Prophet () but he did not stand (at night for Taravih) with us during the month till he led us in Taravih in the 23rd night. Then he skipped the 24th and led us (in Taravih) on 25th. Then skipping the 26th he called his kin and his wives and the people and stood with them (for Taravih)”. (Abu Dawood, Tirmizi, Nisai)
“Narrated Zaid Bin Thabit that (after leading 3 nights in Taravih), the Prophet () said: I have noted that your routine (of Tarawih) is continuing. I feared lest it be made obligatory upon you (so I did not come out to mosque). Thus you offer it at your homes”. (Bukhari, Muslim)
(There is a narration in lesser authentic collections of Ibne Khazeema and Ibne Haban that the Prophet () offered 8 rak’ats of Tarawih when he led people in the mosque)
“Narrated Ibne Abbas that in Ramadan the Prophet () offered 20 rak’ats of Tarawih without Jama’at”. (Baihaqi)
(There are reports in lesser authentic collections about the Sahaba and Tabi’een offering 16, 24, 28, 34, 36 and 40 rak’ats of Tarawih).
“Reported Abu Hurairah that the people continued offering Tarawih at homes and in the mosque individually after the Prophet’s demise. The practice continued during the reign of Abu Bak’r and in earlier days of Umar. Then Umar established the practice of Tarawih with Jama’at”. (Abu Dawood)
“Narrated Abdul-Rahman Bin Abdul Qari that on one night of Ramadan I came to the mosque with Umar and saw the people observing their individual Tarawih Salah. Some were performing with a small Jama’at also. Umar said: I think it would be better if I collect them behind one Imam. Then he collected them behind Ubai Bin Ka’ab. Afterwards, I came to the mosque with Umar one night and saw that the people were behind their Imam in Tarawih. Umar commented: This new practice is nice”. (Bukhari)
Now on the basis of some of the Hadiths quoted above Ahle Hadiths insist that Tarawih is not more than 8 wak’ats. Hanafis and Shafais recommend 20 as after Hazrat Umar’s fixation of 20 rak’ats with Jama’at, no Sahabi is reported to have objected to it and the practice continued in the times of Hazrat Usman, Hazrat Ali and later. They argue that though Hazrat Abbas’ narration of 20 rak’ats is technically weak but it is supported by the practice of Sahaba afterwards. Imam Ahmad Bin Hambal did not fix any number for Tarawih. He says there are different traditions in this regard. Imam Malik himself observed 11 rak’ats but he did not insist on it. He is reported to have said that In Madinah, up to 39 and Makkah, 23 rak’ats (including 3 wit’rs) were offered and all were correct in his eyes.
About Jama’at, according to Hanafi Fiq’h, it is Sunnat-e-Kafaya i.e. if some people offer it by Jama’at then the Jama’at does not remain compulsory for all. Shafai and Hambali Fiq’h declare the Jama’at an obligatory Sunnah for all and Malikis consider the Jama’at as Mustahab i.e. better but not an obligatory Sunnah.
Conclusion:
Tarawih is Sunnat-e-Mu’akkidah (Sunnah that has been asserted). We see that the Prophet () advised the people to offer their individual Tarawih at homes as he did not want to continue leading them in Jama’at of Tarawih. The three nights he came out to offer it with Jama’at were not even consecutive nights. Sahaba continued offering individual Tarawih during the Caliphate of Hazrat Abu Bak’r and early days of Hazrat Umar’s reign and Hazrat Umar’s reported words at the time of starting the practice of Jama’at are enough proof for the Jama’at of Tarawih being Mustahab. It may be noted that Hazrat Umar himself was not a part of Jama’at of Tarawih, when he praised the practice. He came to the mosque when the Salah was in progress under the Imamate of Ubai Bin Ka’ab. Had he been a regular observer of Jama’at of Taravih, he himself would have been the Imam instead of Ubai Bin Ka’ab as he was Ameer-ul-Momineen. I think Imam Malik’s opinion in this respect is more balanced.
Regarding rak’ats, through the usual practice of the Prophet () seems to be of 8, there is no hard and fast fixation. Whoever observes his individual Tarawih, may offer from 8 to 40 rak’ats but it would be better that if one offers it with Jama’at, then he sticks to one routine of a particular mosque so that he is able to complete a Quran behind an Imam.
Though the numbers of rak’ats were flexible between 8 and 20 and the Jama’at was not obligatory, Hazrat Umar’s decision was a very wise one. A huge majority of the Muslims is not Hafiz and it was easier for all to observe the Sunnah of completing a Quran in Ramadan behind an Imam. The holy Prophet () himself had come out for Jama’at thrice, so Jama’at was a Sunnah though not an obligatory Sunnah. I think, to complete a Quran in an 8 rak’ats routine makes the Qiyams (standing) more tiring and a 40 rak’ats routine would have increased the number of ruku’s and Sajdas to make it tiring in other respect. Hazrat Umar’s selection of 20 rak’ats is a good balance between the two. |
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ibrahim
Moderator
PAKISTAN
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Posted - Wednesday, October 18, 2006 - 6:15 AM
quote:
But there still is one thing that im not clear about ...
Where does reciting all of the Coran throughout the month of Ramadan in the taraweeh prayers come from?
Brother I hope You may have Heard that Repeating The Holy Quran (as much as it has been revealed at that time) in the Month of Ramadan was an Excercise done By Our beloved Prophet (pbuh) with Angel Gebraiel & In his Last Ramadan he Repeated the WHOLE Quran TWICE. So I think that "reciting all of the Coran" Probably has been taken from Here.
2ndly as this Month is the one when Revelation of Quran was Started, so it looks v appropriate to Read Complete Quran in this Month.
But I wud Like to ADD here that JUST "reciting all of the Coran" is NOT the Basic Requirement regarding Quran. We shud Try to Understand it Bcoz only THEN we'll be able to FOLLOW it. |
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raushan
UNITED ARAB EMIRATES
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Posted - Wednesday, October 18, 2006 - 1:21 PM
| Now on the basis of some of the Hadiths quoted above Ahle Hadiths insist that Tarawih is not more than 8 wak’ats. Hanafis and Shafais recommend 20 as after Hazrat Umar’s fixation of 20 rak’ats with Jama’at, no Sahabi is reported to have objected to it and the practice continued in the times of Hazrat Usman, Hazrat Ali and later. They argue that though Hazrat Abbas’ narration of 20 rak’ats is technically weak but it is supported by the practice of Sahaba afterwards. Imam Ahmad Bin Hambal did not fix any number for Tarawih. He says there are different traditions in this regard. Imam Malik himself observed 11 rak’ats but he did not insist on it. He is reported to have said that In Madinah, up to 39 and Makkah, 23 rak’ats (including 3 wit’rs) were offered and all were correct in his eyes. |
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