❀ Tarawih Prayer: Its Legal Status and Historical Practice ❀
✦ Authored by: Imran Ayyub Lahori
Narrated by Abu Hurairah (رضي الله عنه), the Messenger of Allah ﷺ did not issue a categorical command regarding Tarawih, but he used to encourage the night prayer in Ramadan, saying:
"من قام رمضان إيمانا واحتساباً غفر له ما تقدم من ذنبه"
“Whoever stands [in prayer] during the nights of Ramadan with faith and in hope of reward, his previous sins will be forgiven.”
[Bukhari: 2009, Muslim: 759, Abu Dawood: 1371, Nasai: 3/202, Tirmidhi: 808, Ibn Majah: 1326]
Imam Nawawi (رحمه الله) stated that this Hadith refers to the Tarawih prayer, and scholars are unanimous on its recommendation (استحباب).
[Sharh Muslim: 3/298]
Imam Shawkani (رحمه الله) said this Hadith indicates the virtue and commendation of Tarawih.
[Nayl al-Awtar: 2/265]
The scholars have differed on whether it is preferable to perform Tarawih alone at home or in congregation at the mosque.
✔ The more correct view is that congregational Tarawih at the mosque is preferable, as it is established from the Prophetic practice. The Prophet ﷺ later abandoned it for fear that it might be made obligatory. After his passing, when that fear no longer existed, Umar ibn al-Khattab (رضي الله عنه) gathered the people behind a single Imam.
Narrated by A’ishah (رضي الله عنها):
The Messenger of Allah ﷺ led the people in prayer one night. On the second night, the congregation increased. On the third or fourth night, the crowd grew considerably, but the Prophet ﷺ did not come out. In the morning, he said:
"ولم يمنعني من الخروج إليكم إلا أنى خشيت أن تفرض عليكم وذلك فى رمضان"
“Nothing prevented me from coming out to you except the fear that it may be made obligatory upon you. This occurred during Ramadan.”
In Sahih Muslim, it is narrated that he led the prayer for three nights, but did not come out on the fourth night. He said:
"ولكني خشيت أن تفترض عليكم فتعجزوا عنها فتوفى رسول الله صلى الله عليه وسلم والأمر على ذلك"
“I feared it might become obligatory and you would not be able to handle it. Then the Messenger of Allah ﷺ passed away while things remained as they were.”
[Bukhari: 1129, 2012; Muslim: 761; Muwatta: 1/113; Nasai: 3/202; Ahmad: 6/169; Ibn Khuzaymah: 2207; Bayhaqi: 2/402]
Narrated by Abdur Rahman ibn Abdul Qari (رحمه الله):
He said, I went with Umar (رضي الله عنه) to the mosque one night during Ramadan and found the people scattered—some praying alone and others in small groups. Umar (رضي الله عنه) said:
"إني أرى لو جمعت هؤلاء على قارئ واحد لكان أمثل"
“I think it would be better to gather all these people behind one reciter.”
He then appointed Ubayy ibn Ka'b (رضي الله عنه) as their Imam. Later, when they saw people praying behind one Imam, Umar (رضي الله عنه) said:
"نعم البدعة هذه"
“This is an excellent innovation.”
And he added:
“The part of the night in which they sleep is better than the one in which they are praying now.” —referring to the virtue of the last portion of the night, although people prayed earlier.
[Bukhari: 2010, Muwatta: 1/114]
From the above two narrations, it is evident that standing in prayer during Ramadan in congregation is legislated (مشروع). The Prophet ﷺ refrained only out of fear that it would be made obligatory.
After the Prophet ﷺ passed away and the revelation ceased, that fear no longer existed. According to the principle that the cause of a ruling ceases when its reason ceases, the congregational Tarawih remained a Sunnah practice.
When Umar (رضي الله عنه) assumed the Caliphate, he revived this Sunnah by commanding that it be offered in congregation.
It's important to note that Umar (رضي الله عنه) called it a “bid‘ah” (innovation) only in the linguistic sense, because this format had not been practiced during his time previously. In reality, the act was already practiced during the time of the Prophet ﷺ.
He did not intend to suggest that there is such a thing as "good innovation (bid‘ah ḥasanah)" as some claim today. Rather, every religious innovation is misguidance.
Shaykh al-Islam Ibn Taymiyyah (رحمه الله) clarified:
In this Hadith, Umar (رضي الله عنه) described the act as a “good innovation.” At most, this indicates a linguistic use of the term.
In Shariah, an innovation is any act without basis in Islamic evidence.
[Iqtida al-Sirat al-Mustaqim: p. 276]
✦ Authored by: Imran Ayyub Lahori
❖ The Legal Standing of Congregational Tarawih Prayer
Narrated by Abu Hurairah (رضي الله عنه), the Messenger of Allah ﷺ did not issue a categorical command regarding Tarawih, but he used to encourage the night prayer in Ramadan, saying:
"من قام رمضان إيمانا واحتساباً غفر له ما تقدم من ذنبه"
“Whoever stands [in prayer] during the nights of Ramadan with faith and in hope of reward, his previous sins will be forgiven.”
[Bukhari: 2009, Muslim: 759, Abu Dawood: 1371, Nasai: 3/202, Tirmidhi: 808, Ibn Majah: 1326]
Imam Nawawi (رحمه الله) stated that this Hadith refers to the Tarawih prayer, and scholars are unanimous on its recommendation (استحباب).
[Sharh Muslim: 3/298]
Imam Shawkani (رحمه الله) said this Hadith indicates the virtue and commendation of Tarawih.
[Nayl al-Awtar: 2/265]
❖ Disagreement Among Jurists on Tarawih: Alone or in Congregation?
The scholars have differed on whether it is preferable to perform Tarawih alone at home or in congregation at the mosque.
- Imam Ahmad, Imam Shafi'i, Imam Abu Hanifah – preferred congregation in the mosque.
- Imam Malik and Imam Abu Yusuf – preferred praying alone at home, based on the Hadith stating that prayer offered at home, apart from obligatory ones, is more virtuous.
[Nayl al-Awtar: 2/265, Al-Mughni: 2/605]
✔ The more correct view is that congregational Tarawih at the mosque is preferable, as it is established from the Prophetic practice. The Prophet ﷺ later abandoned it for fear that it might be made obligatory. After his passing, when that fear no longer existed, Umar ibn al-Khattab (رضي الله عنه) gathered the people behind a single Imam.
◈ Evidences for the Congregational Tarawih ◈
➊ The Practice of the Prophet ﷺ
Narrated by A’ishah (رضي الله عنها):
The Messenger of Allah ﷺ led the people in prayer one night. On the second night, the congregation increased. On the third or fourth night, the crowd grew considerably, but the Prophet ﷺ did not come out. In the morning, he said:
"ولم يمنعني من الخروج إليكم إلا أنى خشيت أن تفرض عليكم وذلك فى رمضان"
“Nothing prevented me from coming out to you except the fear that it may be made obligatory upon you. This occurred during Ramadan.”
In Sahih Muslim, it is narrated that he led the prayer for three nights, but did not come out on the fourth night. He said:
"ولكني خشيت أن تفترض عليكم فتعجزوا عنها فتوفى رسول الله صلى الله عليه وسلم والأمر على ذلك"
“I feared it might become obligatory and you would not be able to handle it. Then the Messenger of Allah ﷺ passed away while things remained as they were.”
[Bukhari: 1129, 2012; Muslim: 761; Muwatta: 1/113; Nasai: 3/202; Ahmad: 6/169; Ibn Khuzaymah: 2207; Bayhaqi: 2/402]
➋ The Initiative of Umar ibn al-Khattab (رضي الله عنه)
Narrated by Abdur Rahman ibn Abdul Qari (رحمه الله):
He said, I went with Umar (رضي الله عنه) to the mosque one night during Ramadan and found the people scattered—some praying alone and others in small groups. Umar (رضي الله عنه) said:
"إني أرى لو جمعت هؤلاء على قارئ واحد لكان أمثل"
“I think it would be better to gather all these people behind one reciter.”
He then appointed Ubayy ibn Ka'b (رضي الله عنه) as their Imam. Later, when they saw people praying behind one Imam, Umar (رضي الله عنه) said:
"نعم البدعة هذه"
“This is an excellent innovation.”
And he added:
“The part of the night in which they sleep is better than the one in which they are praying now.” —referring to the virtue of the last portion of the night, although people prayed earlier.
[Bukhari: 2010, Muwatta: 1/114]
❖ Conclusion: Tarawih in Congregation is Sunnah
From the above two narrations, it is evident that standing in prayer during Ramadan in congregation is legislated (مشروع). The Prophet ﷺ refrained only out of fear that it would be made obligatory.
After the Prophet ﷺ passed away and the revelation ceased, that fear no longer existed. According to the principle that the cause of a ruling ceases when its reason ceases, the congregational Tarawih remained a Sunnah practice.
When Umar (رضي الله عنه) assumed the Caliphate, he revived this Sunnah by commanding that it be offered in congregation.
It's important to note that Umar (رضي الله عنه) called it a “bid‘ah” (innovation) only in the linguistic sense, because this format had not been practiced during his time previously. In reality, the act was already practiced during the time of the Prophet ﷺ.
He did not intend to suggest that there is such a thing as "good innovation (bid‘ah ḥasanah)" as some claim today. Rather, every religious innovation is misguidance.
Shaykh al-Islam Ibn Taymiyyah (رحمه الله) clarified:
In this Hadith, Umar (رضي الله عنه) described the act as a “good innovation.” At most, this indicates a linguistic use of the term.
In Shariah, an innovation is any act without basis in Islamic evidence.
[Iqtida al-Sirat al-Mustaqim: p. 276]
