Fatwa ID: 08222

 

Answered by: Maulana Sakib Shadman

Question:

Assalamu’alaikum warahmatullahi wabarakatuh,

Esteemed Mufti Sahib,

I am writing to seek guidance on a matter concerning my role as a Hanafi Imam leading Taraweeh prayers in our locality in the USA. I am currently the sole hafiz available in our area. During the last 10 nights of Ramadan, there is a practice known as Qiyam ul Layl in our masaajid, a concept I am sure Mufti Sahib is familiar with. Traditionally, I have been taught that within the Hanafi school of thought, there is no provision for leading congregations in voluntary prayers, such as Qiyam ul Layl.

However, during these last nights, numerous individuals, particularly those observing I’tikaaf, have earnestly requested me to lead them in prolonged Qiyam ul Layl prayers. They express their desire to engage in extended worship throughout the night; they say they don’t know much Quran and have a keenness to benefit from the spiritual experience. They just want to make ibaadah but can’t read long nafl on their own. Regrettably, I find myself in a dilemma each time I am compelled to decline their requests.

I humbly seek your esteemed guidance on this matter, Mufti Sahib, as I am torn between fulfilling the genuine sincere requests of these people and adhering to the teachings of our esteemed asaatizah.

Awaiting your wise counsel eagerly.

Jazakallahu Khairaa

In the name of Allah, the Most Gracious, the Most Merciful

Answer:

Wa alaikum assalam wa rahmatullahi wa barakaatuh

It is Makrooh tahreemi (prohibitively disliked) for more than four people (the Imam and three followers) to congregate and pray optional prayers together. And to call others towards such an optional congregational prayer is also Makrooh. The Sahabah (radiyallahu anhum) did not practice any type of non-obligatory congregational prayer in Ramadan besides the Taraweeh prayer. So, it is best to follow the actions of the Sahabah (RA). They would pray Tahajjud/Qiyam ul Layl alone. Even Imam Shafi and Imam Malik (May Allah Ta’ala have mercy on them) agree that it is makrooh to pray optional prayers in congregation. Only Imam Ahmad bin Hanbal (رحمه الله) permits optional congregational prayer.

Some ulema state that it is acceptable to pray Qiyam ul Layl in congregation because it helps motivate Muslims to wake up and pray long rakats. Many of them would not be capable of praying such long rakats if they were to pray alone.

However, it is better to do fewer deeds (A’mal) whilst adhering to the Sunnah, rather than doing a lot of deeds contrary to the Sunnah. Nafl prayers like Tahajjud/Qiyam ul Layl should be performed in seclusion so that there is no chance of Riya (showing off) and there is a closer connection with Allah Ta’ala due to ease of concentration (khushu’). If someone prays Qiyam ul Layl in congregation whilst showing off, they will receive no reward. For that person, praying at home in seclusion would be much more beneficial.

So, please try to explain to your congregation that they should perform their Qiyam ul Layl at home, even if they do not know enough Quran to perform really long rakats. InshaAllah Allah Ta’ala will reward them immensely due to the fact that they are praying in seclusion and praying according to the Islamic guidelines (i.e., praying Nafl alone). InshaAllah, Allah Ta’ala will reward them for their eagerness to pray long rakats.

A person’s inability to perform long rakats should motivate him/her to memorize more Quran so that they can pray longer rakats in Tahajjud. This is better than them relying on you to lead their Tahajjud, thus making them lazy to memorize more Quran themselves.

Only Allah (عز و جل) knows best.

Written by Maulana Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham

 

References:

 

وَيُؤَيِّدُهُ أَيْضًا مَا فِي الْبَدَائِعِ مِنْ قَوْلِهِ: إنَّ الْجَمَاعَةَ فِي التَّطَوُّعِ لَيْسَتْ بِسُنَّةٍ إلَّا فِي قِيَامِ رَمَضَانَ اهـ فَإِنَّ نَفْيَ عَلَى سَبِيلِ التَّدَاعِي، بِأَنْ يَقْتَدِيَ أَرْبَعَةٌ بِوَاحِدٍ كَمَا فِي الدُّرَرِ، وَلَا خِلَافَ فِي صِحَّةِ الِاقْتِدَاءِ إذْ لَا مَانِعَ نَهْرٌ.

——–

ص49 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – باب الوتر والنوافل – المكتبة الشاملة

 

وَصَلَاةُ النَّفْلِ بِالْجَمَاعَةِ مَكْرُوهٌ مَا خَلَا قِيَامَ رَمَضَانَ وَصَلَاةَ الْكُسُوفِ؛ لِأَنَّهُ لَمْ يَفْعَلْهَا الصَّحَابَةُ. اهـ. .

——–

ص180 – كتاب تبيين الحقائق شرح كنز الدقائق وحاشية الشلبي – باب إدراك الفريضة – المكتبة الشاملة

 

١١ – درء المفاسد أولى من جلب المصالح.

——–

ص126 – كتاب الوجيز في أصول الفقه الإسلامي – سادسا ترتيب الأحكام الشرعية بحسب المقاصد – المكتبة الشاملة

 

 

١٢ – قَال الْحَنَفِيَّةُ: تُكْرَهُ الْجَمَاعَةُ فِي صَلاَةِ النَّوَافِل.

 

وَقَال الْمَالِكِيَّةُ كَذَلِكَ: تُكْرَهُ الْجَمَاعَةُ فِي النَّوَافِل، لأَِنَّ شَأْنَ النَّفْل الاِنْفِرَادُ بِهِ، كَمَا تُكْرَهُ صَلاَةُ النَّفْل فِي جَمْعٍ قَلِيلٍ بِمَكَانٍ مُشْتَهِرٍ بَيْنَ النَّاسِ، وَإِنْ لَمْ تَكُنِ الْجَمَاعَةُ كَثِيرَةً وَالْمَكَانُ مُشْتَهِرًا فَلاَ تُكْرَهُ.

 

وَقَال الشَّافِعِيَّةُ: تُسْتَحَبُّ الْجَمَاعَةُ فِي التَّرَاوِيحِ وَالْوِتْرِ فِي رَمَضَانَ، وَلاَ يُسْتَحَبُّ فِعْل سَائِرِ الرَّوَاتِبِ جَمَاعَةً.

 

وَقَال الْحَنَابِلَةُ: يَجُوزُ التَّطَوُّعُ جَمَاعَةً وَمُنْفَرِدًا؛ لأَِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَل الأَْمْرَيْنِ كِلَيْهِمَا، وَكَانَ أَكْثَرُ تَطَوُّعِهِ مُنْفَرِدًا، وَصَلَّى بِابْنِ عَبَّاسٍ مَرَّةً، وَبِأَنَسٍ وَأُمِّهِ وَالْيَتِيمِ مَرَّةً، وَأَمَّ أَصْحَابَهُ فِي بَيْتِ عِتْبَانَ مَرَّةً، فَعَنْ عِتْبَانَ بْنِ مَالِكٍ – رَضِيَ اللَّهُ عَنْهُ – أَنَّهُ قَال: يَا رَسُول اللَّهِ إِنَّ السُّيُول لَتَحُول بَيْنِي وَبَيْنَ

 

ص283 – كتاب الموسوعة الفقهية الكويتية – صلاة الرواتب في جماعة أو فرادى – المكتبة الشاملة

 

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ بْنِ قَعْنَبٍ، حَدَّثَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ، بْنِ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ وَإِنَّمَا لاِمْرِئٍ مَا نَوَى فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ ‏”‏ ‏

Sahih Muslim Hadith 1907a/ Book 33 Hadith 222

https://sunnah.com/muslim:1907a