صحيح البخاري
Bukhari
كتاب صلاة التراويحThe Book of Tarawih Prayers.
بَابُ فَضْلِ مَنْ قَامَ رَمَضَانَ:Chapter. The superiority of praying (Nawafil) at night in Ramadan.
Hadith 2010
اُردوEn
وَعَنِ ابْنِ شِهَابٍ ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ الْقَارِيِّ ، أَنَّهُ قَالَ : " خَرَجْتُ مَعَ عُمَرَ بْنِ الْخَطَّابِرَضِيَ اللَّهُ عَنْهُ لَيْلَةً فِي رَمَضَانَ إِلَى الْمَسْجِدِ ، فَإِذَا النَّاسُ أَوْزَاعٌ مُتَفَرِّقُونَ ، يُصَلِّي الرَّجُلُ لِنَفْسِهِ ، وَيُصَلِّي الرَّجُلُ فَيُصَلِّي بِصَلَاتِهِ الرَّهْطُ ، فَقَالَ عُمَرُ :إِنِّي أَرَى لَوْ جَمَعْتُ هَؤُلَاءِ عَلَى قَارِئٍ وَاحِدٍ لَكَانَ أَمْثَلَ ، ثُمَّ عَزَمَ فَجَمَعَهُمْ عَلَى أُبَيِّ بْنِ كَعْبٍ ، ثُمَّ خَرَجْتُ مَعَهُ لَيْلَةً أُخْرَى وَالنَّاسُ يُصَلُّونَ بِصَلَاةِ قَارِئِهِمْ ، قَالَ عُمَرُ : نِعْمَ الْبِدْعَةُ هَذِهِ ، وَالَّتِي يَنَامُونَ عَنْهَا أَفْضَلُ مِنَ الَّتِي يَقُومُونَ يُرِيدُ آخِرَ اللَّيْلِ ، وَكَانَ النَّاسُ يَقُومُونَ أَوَّلَهُ " .
'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Imam Bukhari rahimahullah has cited this hadith to establish the legitimacy of performing the Tarawih prayer in congregation. In the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, there was no regular arrangement for its congregation, due to the concern that it might become obligatory and people would then be unable to fulfill it. Later, when the Messenger of Allah sallallahu alayhi wa sallam departed from this world and the chain of revelation had ended, and there was no longer any fear of it becoming obligatory, the congregational performance of Tarawih was established. Umar radi Allahu anhu revived this Sunnah, which the Messenger of Allah sallallahu alayhi wa sallam had practiced, and ordered that this prayer be performed in congregation.
(2)
It should be noted that Umar radi Allahu anhu referred to this act as a "bid‘ah" (innovation) because, in his time, the Tarawih prayer was not performed in this manner. In this respect, during his caliphate, it was indeed a new practice, but in reality, this act had already been performed in the blessed era of the Messenger of Allah sallallahu alayhi wa sallam. The reason for calling it a "bid‘ah" was by no means to inform people of the division of bid‘ah into two types: one being "good innovation" (bid‘ah hasanah) and the other "evil innovation" (bid‘ah sayyi’ah), as is the position of some today. In the view of the Shariah, every innovation is misguidance. At most, it can be said that what is meant here is linguistic innovation, not legal (shar‘i) innovation, because in language, "bid‘ah" refers to any act that is initiated for the first time, whereas in the Shariah, "bid‘ah" is any act for which there is no legal evidence.
(3)
It should be clear that in this narration, the number of rak‘ahs of Tarawih is not mentioned. Thus, Imam Malik rahimahullah has stated its number in these words: Sa’ib bin Yazid says that Umar bin Khattab radi Allahu anhu appointed Ubayy bin Ka‘b and Tamim al-Dari radi Allahu anhu to lead the people in Tarawih prayer with eleven rak‘ahs. (Al-Muwatta’ of Imam Malik with Tanwir al-Hawalik: 1/105) Along with Imam Malik rahimahullah, Yahya bin Sa‘id al-Qattan and Imam Abdul Aziz bin Muhammad also report this same number. This is also supported by the practice of the Messenger of Allah sallallahu alayhi wa sallam, the details of which we will mention later. For further details, the study of Mirqat al-Mafatih (2/233) will be beneficial.
(1)
Imam Bukhari rahimahullah has cited this hadith to establish the legitimacy of performing the Tarawih prayer in congregation. In the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, there was no regular arrangement for its congregation, due to the concern that it might become obligatory and people would then be unable to fulfill it. Later, when the Messenger of Allah sallallahu alayhi wa sallam departed from this world and the chain of revelation had ended, and there was no longer any fear of it becoming obligatory, the congregational performance of Tarawih was established. Umar radi Allahu anhu revived this Sunnah, which the Messenger of Allah sallallahu alayhi wa sallam had practiced, and ordered that this prayer be performed in congregation.
(2)
It should be noted that Umar radi Allahu anhu referred to this act as a "bid‘ah" (innovation) because, in his time, the Tarawih prayer was not performed in this manner. In this respect, during his caliphate, it was indeed a new practice, but in reality, this act had already been performed in the blessed era of the Messenger of Allah sallallahu alayhi wa sallam. The reason for calling it a "bid‘ah" was by no means to inform people of the division of bid‘ah into two types: one being "good innovation" (bid‘ah hasanah) and the other "evil innovation" (bid‘ah sayyi’ah), as is the position of some today. In the view of the Shariah, every innovation is misguidance. At most, it can be said that what is meant here is linguistic innovation, not legal (shar‘i) innovation, because in language, "bid‘ah" refers to any act that is initiated for the first time, whereas in the Shariah, "bid‘ah" is any act for which there is no legal evidence.
(3)
It should be clear that in this narration, the number of rak‘ahs of Tarawih is not mentioned. Thus, Imam Malik rahimahullah has stated its number in these words: Sa’ib bin Yazid says that Umar bin Khattab radi Allahu anhu appointed Ubayy bin Ka‘b and Tamim al-Dari radi Allahu anhu to lead the people in Tarawih prayer with eleven rak‘ahs. (Al-Muwatta’ of Imam Malik with Tanwir al-Hawalik: 1/105) Along with Imam Malik rahimahullah, Yahya bin Sa‘id al-Qattan and Imam Abdul Aziz bin Muhammad also report this same number. This is also supported by the practice of the Messenger of Allah sallallahu alayhi wa sallam, the details of which we will mention later. For further details, the study of Mirqat al-Mafatih (2/233) will be beneficial.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2010
Hafiz Zubair Ali Zai
If a proven practice is revived, it can be called a bid‘ah in the linguistic sense
If a practice is established from the Sunnah but is not prevalent among the public, and then this established practice is revived, it can be called a bid‘ah (innovation) in the linguistic sense. The statement of Sayyiduna ‘Umar radi Allahu anhu, «نِعْمَ البِدْعَةُ هَذِهِ» “This is a good bid‘ah,” [صحيح بخاري: 2010] means exactly this. However, to declare a practice for which there is no evidence in the Book, the Sunnah, or the legal proofs as a “good bid‘ah” is incorrect. In the Shari‘ah, there is no such thing as a “good bid‘ah.”
Sayyiduna Ibn ‘Umar radi Allahu anhu said: Every bid‘ah is misguidance, even if (some) people consider it good. [السنة للمروزي: 82 وسنده صحيح]
. . . For the original article, see . . .
Monthly Al-Hadith, Issue 47, page 4
and Adhwa’ al-Masabih fi Tahqiq Mishkat al-Masabih, Hadith number 141
If a practice is established from the Sunnah but is not prevalent among the public, and then this established practice is revived, it can be called a bid‘ah (innovation) in the linguistic sense. The statement of Sayyiduna ‘Umar radi Allahu anhu, «نِعْمَ البِدْعَةُ هَذِهِ» “This is a good bid‘ah,” [صحيح بخاري: 2010] means exactly this. However, to declare a practice for which there is no evidence in the Book, the Sunnah, or the legal proofs as a “good bid‘ah” is incorrect. In the Shari‘ah, there is no such thing as a “good bid‘ah.”
Sayyiduna Ibn ‘Umar radi Allahu anhu said: Every bid‘ah is misguidance, even if (some) people consider it good. [السنة للمروزي: 82 وسنده صحيح]
. . . For the original article, see . . .
Monthly Al-Hadith, Issue 47, page 4
and Adhwa’ al-Masabih fi Tahqiq Mishkat al-Masabih, Hadith number 141
Source: Monthly Magazine al-Hadith Hazro, Page: 999
