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نعمت البدعة هذه
What a beautiful bid’ah this is!
They accuse him of innovating Tarawih.
Have the Rawafid suddenly began having a distaste for innovations? If Salat al Tarawih in congregation is bid’ah, then how did Salah with the names of their Imams become Sunnah in their creed? Do they not have Salat ‘Ali, Salat Fatimah, Salat al Hassan, Salat al Kazim, Salat al ‘Askari, and Salat al Mahdi? Did Allah subhanahu wa ta ‘ala approve these salahs or are they innovations, in fact shirk since they joined their Imams in the names of Allah and in formulating salah in their names.
Have they not permitted the addition of the sentence: “I bear testimony that ‘Ali is the wali of Allah,” [in Adhan] whereas their scholars have labelled it bid’ah in din? Their Sheikh Ibn Babawayh al Qummi acknowledges that this additional sentence is the fabrication of the Mufawwidah (may Allah curse them) upon His statement.[1]
Al Tusi has clearly stated that this is from the shadh narrations and should not be practiced upon.[2] He also mentioned that the Mufawwidah were responsible for fabricating this and he cursed them for it.[3]
Al Saduq emphatically states that it has no basis in the Adhan and that it is the concoction of the Mufawwidah.[4] The Muhaqqiq al Hilli on the other hand considered it mustahab.[5]
Al Khu’i affirmed that the Shia do not consider this sentence part of the Adhan.[6]
If we for argument’s sake accept that Sayyidina ‘Umar’s statement: What a beautiful bid’ah this is, means an actual bid’ah, then let us study the following narration:
حدثنا تميم بن المنتصر أخبرنا يزيد بن هرون أخبرنا ابن أبي ذئب عن مسلم ابن جندب عن نوفل بن إياس الهذلي قال كنا نقوم في عهد عمر بن الخطاب فرقا في رمضان في المسجد إلى هاهنا و هاهنا فكان الناس يميلون على أحسنهم صوتا فقال عمر ألا أراهم قد اتخذوا القرآن أغاني أما والله لئن استطعت لأغيرن هذا قال فلم يلبث إلا ثلاث ليال حتى أمر أبي بن كعب فصلى بهم ثم قام في مؤخر الصفوف فقال إن كانت هذه بدعة فنعمت البدعة هذه
Tamim ibn al Muntasir narrated to us―Yazid ibn Harun informed us―Ibn Abi Dhi’b informed us from―Muslim ibn Jundub from―Nawfal ibn Iyas al Hudhali who said:
During the reign of ‘Umar ibn al Khattab, we would stand in groups during Ramadan in the Masjid, some here and others there. People would lean to the one with the best voice. So ‘Umar remarked, “Harken! I see they have taken the Qur’an as entertainment. Harken, by Allah! If I have the ability, I will most certainly change this.”
He only waited three nights before he commanded Ubay ibn Ka’b to lead them. Thereafter, he stood at the last row and commented, “If this was a bid’ah, then what a beautiful bid’ah indeed!”
Al Qurtubi says in Kitab al Siyam, “The narrators of the isnad are reliable.”[7]
Hafiz Ibn Rajab comments, “Similarly, the narrators of the isnad are considered reliable.”[8]
The narrators are:
Tamim ibn al Muntasir
Yazid ibn Harun
Muhammad ‘Abdul Rahman ibn al Mughirah ibn Abi Dhi’b
Muslim ibn Jundub
Nawfal ibn Iyas al Hudhali
This narration denotes that they would pray in small groups so he gathered them into one big group. Sometimes it is said that this is an innovation outwardly, not in reality since it is one congregation instead of many.
In addition, Salat al Tarawih is a Sunnah Nabawiyyah which was not initiated by Sayyidina ‘Umar radiya Llahu ‘anhu. Rasulullah salla Llahu ‘alayhi wa sallam said:
إن الله فرض صيام رمضان و سننت لكم قيامه
Allah subhanahu wa ta ‘ala made the fasting of Ramadan mandatory and I made its qiyam (i.e. Salat al Tarawih) Sunnah.[14]
Ahmed and al Nasa’i narrated it and Ahmed Shakir declared the isnad authentic in his research of Musnad.[15]
Sayyidina ‘Umar radiya Llahu ‘anhu did not intend a shar’i bid’ah, but rather bid’ah from the angle of language. Bid’ah linguistically is used to refer to something praiseworthy and blameworthy. This is not the case with bid’ah in din which is only blameworthy.
Ahadith confirming that Rasulullah salla Llahu ‘alayhi wa sallam prayed Salat al Tarawih:
روى البخاري عن عروة أن عائشة رضي الله عنها أخبرته أن رسول الله صلى الله عليه و سلم خرج ليلة من جوف الليل فصلى في المسجد و صلى رجال بصلاته فأصبح الناس فتحدثوا فاجتمع أكثر منهم فصلى فصلوا معه فأصبح الناس فتحدثوا فكثر أهل المسجد من الليلة الثالثة فخرج رسول الله صلى الله عليه و سلم فصلى فصلوا بصلاته فلما كانت الليلة الرابعة عجز المسجد عن أهله حتى خرج لصلاة الصبح فلما قضى الفجر أقبل على الناس فتشهد ثم قال أما بعد فإنه لم يخف علي مكانكم و لكني خشيت أن تفترض عليكم فتعجزوا عنها فتوفي رسول الله صلى الله عليه و سلم و الأمر على ذلك
Al Bukhari reports from ‘Urwah that ‘Aisha radiya Llahu ‘anha informed him that:
Rasulullah salla Llahu ‘alayhi wa sallam went out one night in the middle of the night and performed salah in the Masjid. Some men followed him in salah. The next morning, they began speaking about this so more people gathered and he performed salah and they followed him. The next morning, people discussed this so the attendees of the Masjid increased the third night. Rasulullah salla Llahu ‘alayhi wa sallam came out and performed salah and they followed him. By the fourth night, the Masjid could not contain the worshippers. (Rasulullah salla Llahu ‘alayhi wa sallam did not come) until Salat al Fajr. After completing his Fajr, he faced the people, praised Allah and then announced: “After praising Allah, I was not unaware of your presence. However, I feared that it might be made fard upon you and you will be unable to uphold it.”
Rasulullah salla Llahu ‘alayhi wa sallam passed away and the matter remained as is.[16]
The Rawafid object, “The hadith has no mention of Salat al Tarawih.”
The answer to this is that other sahih narrations distinctly affirm that it was during Ramadan for Salat al Tarawih.
Al Hakim narrates with his sanad from Abu Talhah ibn Ziyad al Ansari:
روى الحاكم بإسناده عن أبي طلحة بن زياد الأنصاري قال سمعت النعمان بن بشير على منبر حمص يقول قمنا مع رسول الله صلى الله عليه و سلم في شهر رمضان ليلة ثلاث و عشرين إلى ثلث الليل ثم قمنا معه ليلة خمس و عشرين إلى نصف الليل ثم قمنا معه ليلة سبع و عشرين إلى نصف الليل ثم قمنا معه ليلة سبع و عشرين
Al Hakim narrates with his sanad from Abu Talhah ibn Ziyad al Ansari―I heard al Nu’man ibn Bashir announce on the pulpit of Hims:
We stood with Rasulullah salla Llahu ‘alayhi wa sallam (in Salat al Tarawih) during the month of Ramadan on the 23rd night until a third of the night. Then we stood with him on the 25th night until half of the night. Then we stood with him on the 27th night until half of the night. Then we stood with him on the 29th.
Al Hakim classified it as sahih. Al Dhahabi graded it Hassan. [17]
Al Hakim adds a footnote to the hadith:
هذا حديث صحيح على شرط البخاري و لم يخرجاه و فيه الدليل الواضح أن صلاة الترايوح في مساجد المسلمين سنة مسنونة
This is a sahih hadith on the standards of al Bukhari, but they have not recorded it. there is an evident proof in it that Salat al Tarawih in the Masajid of the Muslims is a permanent Sunnah.[18]
Al Mubarakfuri cites this narration as proof.[19] Al ‘Azim Abadi did the same.[20]
The question is: What was the salah which Rasulullah salla Llahu ‘alayhi wa sallam feared would be made fard? Was it that a nafl (optional) salah would become fard? The only sensible option that remains is that it was Salat al Tarawih.
If the Rawafid reject this, we will refer to their own books. Either they are ignorant of what their books contain like one (a donkey) carrying a burden of books. Or they conveniently turn a blind eye. Then they are like those who conceal the truth while knowing.
Agha Rida al Hamdani says:
و في صحيحة أبي العباس و عبيد ابن زرارة أن أبا عبد الله سئل هل يزاد في شهر رمضان في صلاة النوافل فقال نعم قد كان رسول الله صلى الله عليه و آله و سلم يصلي بعد العتمة في مصلاه فيكثر و كان الناس يجتمعون خلفه ليصلوا بصلاته فإذا كثروا خلفه تركهم و دخل منزله فإذا تفرق الناس عاد إلى مصلاه فصلى كما كان يصلي فإذا كثر الناس خلفه تركهم و دخل منزله و كان يفعل ذلك مرارا
It appears in the Sahihah of Abu al ‘Abbas and ‘Ubaid ibn Zurarah that Abu ‘Abdullah was asked, “Is there any increase during the month of Ramadan in the optional salahs?”
He responded, “Yes. Rasulullah salla Llahu ‘alayhi wa sallam would perform salah after ‘Isha’ in his musalla, and increase. People would gather behind him to follow him in salah. When their numbers would increase, he would leave them and enter his house. After the people dispersed, he would return to his musalla and pray as he was praying. When the people would increase, he would leave them and enter his house. He would do this a number of times.[21]
و عن أبي عبد الله عليه السلام قال كان رسول الله صلى الله عليه و سلم يزيد في صلاته في شهر رمضان إذا صلى العتمة صلى بعدها يقوم الناس خلفه فيدخل و يدعهم ثم يخرج أيضا فيجيئون و يقومون خلفه فيدخل و يدعهم مرارا قال و قال لا تصل بعد العتمة في غير شهر رمضان
Abu ‘Abdullah rahimahu Llah narrates: “Rasulullah salla Llahu ‘alayhi wa sallam would increase his salah during the month of Ramadan. After performing ‘Isha’, he would perform salah thereafter. People would stand behind him. He would enter (his house) and leave them. Thereafter he would come out again and they would gather again and stand behind him. He would again enter (his house) and leave them over and over again. He would say: ‘Do not perform salah after ‘Isha’ except during the month of Ramadan.’”[22]
Notwithstanding this, the Shia still have the audacity to claim the consensus of the ummah of the non-existence of Salat al Tarawih.[23]
Next⇒ These, I witness against them … but I do not know what they will invent after me
[1] Al Bayan pg. 73; Sharh al Lam’ah vol. 1 pg. 573; Kashf al Ghita’ vol. 1 pg. 227.
[2] Al Nihayah pg. 69.
[3] Ghana’im al Ayyam vol. 2 pg. 422.
[4] Man La Yahduruhu al Faqih vol. 1 pg. 290; Wasa’il al Shia vol. 5 pg. 422; Bihar al Anwar vol. 81 pg. 111.
[5] Shara’i’ al Islam vol. 1 pg. 59.
[6] Sirat al Najat vol. 3 pg. 318 Number: 994.
[7] Kitab al Siyam vol. 1 pg. 128.
[8] Jami’ al ‘Ulum wa al Hikam vol. 1 pg. 266.
[9] Taqrib al Tahdhib Biography: 805.
[10] Ibid Biography: 7789.
[11] Ibid Biography: 6082.
[12] Ibid Biography: 6620.
[13] Ibid Biography: 7214.
[14] Sunan Ibn Majah vol. 1 pg. 191; Sunan al Nasa’i vol. 4 pg. 155.
[15] Vol. 3 pg. 127.
[16] Sahih al Bukhari Hadith: 2012, chapter on Tarawih.
[17] Al Mustadrak vol. 1 pg. 440.
[18] Ibid.
[19] Tuhfat al Ahwadhi vol. 7 pg. 366.
[20] ‘Awn al Ma’bud vol. 4 pg. 173.
[21] Misbah al Faqih vol. 2 pg. 520; al Mirza al Qummi: Ghana’im al Ayyam vol. 3 pg. 109.
[22] Tahdhib al Ahkam vol. 3 pg. 60; Wasa’il al Shia vol. 5 pg. 174.
[23] Jami’ al Khilaf wa al Wifaq pg. 119.
BACK⇒ Return to Table of contents
نعمت البدعة هذه
What a beautiful bid’ah this is!
They accuse him of innovating Tarawih.
Have the Rawafid suddenly began having a distaste for innovations? If Salat al Tarawih in congregation is bid’ah, then how did Salah with the names of their Imams become Sunnah in their creed? Do they not have Salat ‘Ali, Salat Fatimah, Salat al Hassan, Salat al Kazim, Salat al ‘Askari, and Salat al Mahdi? Did Allah subhanahu wa ta ‘ala approve these salahs or are they innovations, in fact shirk since they joined their Imams in the names of Allah and in formulating salah in their names.
Have they not permitted the addition of the sentence: “I bear testimony that ‘Ali is the wali of Allah,” [in Adhan] whereas their scholars have labelled it bid’ah in din? Their Sheikh Ibn Babawayh al Qummi acknowledges that this additional sentence is the fabrication of the Mufawwidah (may Allah curse them) upon His statement.[1]
Al Tusi has clearly stated that this is from the shadh narrations and should not be practiced upon.[2] He also mentioned that the Mufawwidah were responsible for fabricating this and he cursed them for it.[3]
Al Saduq emphatically states that it has no basis in the Adhan and that it is the concoction of the Mufawwidah.[4] The Muhaqqiq al Hilli on the other hand considered it mustahab.[5]
Al Khu’i affirmed that the Shia do not consider this sentence part of the Adhan.[6]
If we for argument’s sake accept that Sayyidina ‘Umar’s statement: What a beautiful bid’ah this is, means an actual bid’ah, then let us study the following narration:
حدثنا تميم بن المنتصر أخبرنا يزيد بن هرون أخبرنا ابن أبي ذئب عن مسلم ابن جندب عن نوفل بن إياس الهذلي قال كنا نقوم في عهد عمر بن الخطاب فرقا في رمضان في المسجد إلى هاهنا و هاهنا فكان الناس يميلون على أحسنهم صوتا فقال عمر ألا أراهم قد اتخذوا القرآن أغاني أما والله لئن استطعت لأغيرن هذا قال فلم يلبث إلا ثلاث ليال حتى أمر أبي بن كعب فصلى بهم ثم قام في مؤخر الصفوف فقال إن كانت هذه بدعة فنعمت البدعة هذه
Tamim ibn al Muntasir narrated to us―Yazid ibn Harun informed us―Ibn Abi Dhi’b informed us from―Muslim ibn Jundub from―Nawfal ibn Iyas al Hudhali who said:
During the reign of ‘Umar ibn al Khattab, we would stand in groups during Ramadan in the Masjid, some here and others there. People would lean to the one with the best voice. So ‘Umar remarked, “Harken! I see they have taken the Qur’an as entertainment. Harken, by Allah! If I have the ability, I will most certainly change this.”
He only waited three nights before he commanded Ubay ibn Ka’b to lead them. Thereafter, he stood at the last row and commented, “If this was a bid’ah, then what a beautiful bid’ah indeed!”
Al Qurtubi says in Kitab al Siyam, “The narrators of the isnad are reliable.”[7]
Hafiz Ibn Rajab comments, “Similarly, the narrators of the isnad are considered reliable.”[8]
The narrators are:
Tamim ibn al Muntasir
Yazid ibn Harun
Muhammad ‘Abdul Rahman ibn al Mughirah ibn Abi Dhi’b
Muslim ibn Jundub
Nawfal ibn Iyas al Hudhali
This narration denotes that they would pray in small groups so he gathered them into one big group. Sometimes it is said that this is an innovation outwardly, not in reality since it is one congregation instead of many.
In addition, Salat al Tarawih is a Sunnah Nabawiyyah which was not initiated by Sayyidina ‘Umar radiya Llahu ‘anhu. Rasulullah salla Llahu ‘alayhi wa sallam said:
إن الله فرض صيام رمضان و سننت لكم قيامه
Allah subhanahu wa ta ‘ala made the fasting of Ramadan mandatory and I made its qiyam (i.e. Salat al Tarawih) Sunnah.[14]
Ahmed and al Nasa’i narrated it and Ahmed Shakir declared the isnad authentic in his research of Musnad.[15]
Sayyidina ‘Umar radiya Llahu ‘anhu did not intend a shar’i bid’ah, but rather bid’ah from the angle of language. Bid’ah linguistically is used to refer to something praiseworthy and blameworthy. This is not the case with bid’ah in din which is only blameworthy.
Ahadith confirming that Rasulullah salla Llahu ‘alayhi wa sallam prayed Salat al Tarawih:
روى البخاري عن عروة أن عائشة رضي الله عنها أخبرته أن رسول الله صلى الله عليه و سلم خرج ليلة من جوف الليل فصلى في المسجد و صلى رجال بصلاته فأصبح الناس فتحدثوا فاجتمع أكثر منهم فصلى فصلوا معه فأصبح الناس فتحدثوا فكثر أهل المسجد من الليلة الثالثة فخرج رسول الله صلى الله عليه و سلم فصلى فصلوا بصلاته فلما كانت الليلة الرابعة عجز المسجد عن أهله حتى خرج لصلاة الصبح فلما قضى الفجر أقبل على الناس فتشهد ثم قال أما بعد فإنه لم يخف علي مكانكم و لكني خشيت أن تفترض عليكم فتعجزوا عنها فتوفي رسول الله صلى الله عليه و سلم و الأمر على ذلك
Al Bukhari reports from ‘Urwah that ‘Aisha radiya Llahu ‘anha informed him that:
Rasulullah salla Llahu ‘alayhi wa sallam went out one night in the middle of the night and performed salah in the Masjid. Some men followed him in salah. The next morning, they began speaking about this so more people gathered and he performed salah and they followed him. The next morning, people discussed this so the attendees of the Masjid increased the third night. Rasulullah salla Llahu ‘alayhi wa sallam came out and performed salah and they followed him. By the fourth night, the Masjid could not contain the worshippers. (Rasulullah salla Llahu ‘alayhi wa sallam did not come) until Salat al Fajr. After completing his Fajr, he faced the people, praised Allah and then announced: “After praising Allah, I was not unaware of your presence. However, I feared that it might be made fard upon you and you will be unable to uphold it.”
Rasulullah salla Llahu ‘alayhi wa sallam passed away and the matter remained as is.[16]
The Rawafid object, “The hadith has no mention of Salat al Tarawih.”
The answer to this is that other sahih narrations distinctly affirm that it was during Ramadan for Salat al Tarawih.
Al Hakim narrates with his sanad from Abu Talhah ibn Ziyad al Ansari:
روى الحاكم بإسناده عن أبي طلحة بن زياد الأنصاري قال سمعت النعمان بن بشير على منبر حمص يقول قمنا مع رسول الله صلى الله عليه و سلم في شهر رمضان ليلة ثلاث و عشرين إلى ثلث الليل ثم قمنا معه ليلة خمس و عشرين إلى نصف الليل ثم قمنا معه ليلة سبع و عشرين إلى نصف الليل ثم قمنا معه ليلة سبع و عشرين
Al Hakim narrates with his sanad from Abu Talhah ibn Ziyad al Ansari―I heard al Nu’man ibn Bashir announce on the pulpit of Hims:
We stood with Rasulullah salla Llahu ‘alayhi wa sallam (in Salat al Tarawih) during the month of Ramadan on the 23rd night until a third of the night. Then we stood with him on the 25th night until half of the night. Then we stood with him on the 27th night until half of the night. Then we stood with him on the 29th.
Al Hakim classified it as sahih. Al Dhahabi graded it Hassan. [17]
Al Hakim adds a footnote to the hadith:
هذا حديث صحيح على شرط البخاري و لم يخرجاه و فيه الدليل الواضح أن صلاة الترايوح في مساجد المسلمين سنة مسنونة
This is a sahih hadith on the standards of al Bukhari, but they have not recorded it. there is an evident proof in it that Salat al Tarawih in the Masajid of the Muslims is a permanent Sunnah.[18]
Al Mubarakfuri cites this narration as proof.[19] Al ‘Azim Abadi did the same.[20]
The question is: What was the salah which Rasulullah salla Llahu ‘alayhi wa sallam feared would be made fard? Was it that a nafl (optional) salah would become fard? The only sensible option that remains is that it was Salat al Tarawih.
If the Rawafid reject this, we will refer to their own books. Either they are ignorant of what their books contain like one (a donkey) carrying a burden of books. Or they conveniently turn a blind eye. Then they are like those who conceal the truth while knowing.
Agha Rida al Hamdani says:
و في صحيحة أبي العباس و عبيد ابن زرارة أن أبا عبد الله سئل هل يزاد في شهر رمضان في صلاة النوافل فقال نعم قد كان رسول الله صلى الله عليه و آله و سلم يصلي بعد العتمة في مصلاه فيكثر و كان الناس يجتمعون خلفه ليصلوا بصلاته فإذا كثروا خلفه تركهم و دخل منزله فإذا تفرق الناس عاد إلى مصلاه فصلى كما كان يصلي فإذا كثر الناس خلفه تركهم و دخل منزله و كان يفعل ذلك مرارا
It appears in the Sahihah of Abu al ‘Abbas and ‘Ubaid ibn Zurarah that Abu ‘Abdullah was asked, “Is there any increase during the month of Ramadan in the optional salahs?”
He responded, “Yes. Rasulullah salla Llahu ‘alayhi wa sallam would perform salah after ‘Isha’ in his musalla, and increase. People would gather behind him to follow him in salah. When their numbers would increase, he would leave them and enter his house. After the people dispersed, he would return to his musalla and pray as he was praying. When the people would increase, he would leave them and enter his house. He would do this a number of times.[21]
و عن أبي عبد الله عليه السلام قال كان رسول الله صلى الله عليه و سلم يزيد في صلاته في شهر رمضان إذا صلى العتمة صلى بعدها يقوم الناس خلفه فيدخل و يدعهم ثم يخرج أيضا فيجيئون و يقومون خلفه فيدخل و يدعهم مرارا قال و قال لا تصل بعد العتمة في غير شهر رمضان
Abu ‘Abdullah rahimahu Llah narrates: “Rasulullah salla Llahu ‘alayhi wa sallam would increase his salah during the month of Ramadan. After performing ‘Isha’, he would perform salah thereafter. People would stand behind him. He would enter (his house) and leave them. Thereafter he would come out again and they would gather again and stand behind him. He would again enter (his house) and leave them over and over again. He would say: ‘Do not perform salah after ‘Isha’ except during the month of Ramadan.’”[22]
Notwithstanding this, the Shia still have the audacity to claim the consensus of the ummah of the non-existence of Salat al Tarawih.[23]
Next⇒ These, I witness against them … but I do not know what they will invent after me
[1] Al Bayan pg. 73; Sharh al Lam’ah vol. 1 pg. 573; Kashf al Ghita’ vol. 1 pg. 227.
[2] Al Nihayah pg. 69.
[3] Ghana’im al Ayyam vol. 2 pg. 422.
[4] Man La Yahduruhu al Faqih vol. 1 pg. 290; Wasa’il al Shia vol. 5 pg. 422; Bihar al Anwar vol. 81 pg. 111.
[5] Shara’i’ al Islam vol. 1 pg. 59.
[6] Sirat al Najat vol. 3 pg. 318 Number: 994.
[7] Kitab al Siyam vol. 1 pg. 128.
[8] Jami’ al ‘Ulum wa al Hikam vol. 1 pg. 266.
[9] Taqrib al Tahdhib Biography: 805.
[10] Ibid Biography: 7789.
[11] Ibid Biography: 6082.
[12] Ibid Biography: 6620.
[13] Ibid Biography: 7214.
[14] Sunan Ibn Majah vol. 1 pg. 191; Sunan al Nasa’i vol. 4 pg. 155.
[15] Vol. 3 pg. 127.
[16] Sahih al Bukhari Hadith: 2012, chapter on Tarawih.
[17] Al Mustadrak vol. 1 pg. 440.
[18] Ibid.
[19] Tuhfat al Ahwadhi vol. 7 pg. 366.
[20] ‘Awn al Ma’bud vol. 4 pg. 173.
[21] Misbah al Faqih vol. 2 pg. 520; al Mirza al Qummi: Ghana’im al Ayyam vol. 3 pg. 109.
[22] Tahdhib al Ahkam vol. 3 pg. 60; Wasa’il al Shia vol. 5 pg. 174.
[23] Jami’ al Khilaf wa al Wifaq pg. 119.