MUHAMM7D
Muslim
Shaykh Muhammad ibn Saalih Al-'Uthaymeen
[ In the Name of Allaah, the All-Merciful... After mentioning the Sunnah of praying 11 and 13 rak'ahs for Taraaweeh, and that it is best, Shaykh Muhammad ibn Saalih Al-'Uthaymeen then said: ]
However, if the people of the masjid prefer that he (the imaam) shortens the length of the recitation and the length of the bowings and prostrations, and increases the number of rak'ahs, saying: "Verily this is easier on us," then there is no harm if he agrees with them, due to the generality of the statement of the Prophet (sallallaahu 'alayhe wa sallam):
And also due to the generality of his statement (sallallaahu 'alayhe wa sallam):
So long as we do not fall into anything prohibited, then bringing ease to those under our authority is better and takes precedence. The imaam is the one responsible for the masjid, having been put in authority over the praying people, thus he is called the "imaam." The imaam is the one who has authority over them in affairs related to the prayer, for example he orders them to establish their rows and straighten them. So if the imaam is requested to be easy on them by increasing the number (of rak'ahs) while shortening the bowings, prostrations, and recitations, then there is no harm in that.
With this we must say that it is not befitting for us that we be excessive or neglectful, as some of the people commit ghuluw (excessiveness) when they stick to the Sunnah of the number (of rak'ahs), saying, "It is not permissible to increase upon the number that comes in the Sunnah," and they speak in the sternest way against someone who increases upon that (by praying more than 11 or 13 rak'ahs), saying that he is sinful and disobedient. And there is no doubt that this is a mistake. How could he be sinful or disobedient when the Prophet (sallallaahu 'alayhe wa sallam) was asked about the night prayer, and he said:
And he did not limit it to any set number. And it is well known that a person who asks about the night prayer does not know the number (of its rak'ahs), since the one who does not know how to pray the night prayer would more rightfully not know the number (of its rak'ahs). Furthermore, he (the questioner) was not from the servants of the Messenger (sallallaahu 'alayhe wa sallam), so we can not say that he knew about the affairs within his house.
So since the Prophet (sallallaahu 'alayhe wa sallam) told him about the manner that the night prayer is to be prayed, and he did not limit it to any set number, then it is known that there is leeway in the affair, and that a man may even pray 100 rak'ahs and then perform Witr with one rak'ah.
As for his statement (sallallaahu 'alayhe wa sallam):
Then this hadeeth is not unrestricted, even with those people (who say that 11 or 13 is the limit). Thus, they themselves do not say that it is obligatory on the people to perform Witr by praying five rak'ahs sometimes, seven rak'ahs other times, and sometimes nine. So if we understood this hadeeth in a general, unrestricted way, then we would have to say that it is obligatory to perform Witr by praying exactly five rak'ahs sometimes, seven other times, and sometimes nine. Rather, the meaning is, "Pray in the manner as you have seen me praying." As for the number of rak'ahs, then no (this is not understood from the hadeeth), except that which is limited by a text.
Anyway, a man must not be harsh on the people in an affair that has some leeway. We have even seen some of the brothers who are harsh about this declaring some imaams to be innovators, those who increase upon 11 (rak'ahs), and they leave the masjid, thus losing the reward that the Messenger (sallallaahu 'alayhe wa sallam) spoke of:
And perhaps they may sit out after having prayed ten rak'ahs, thus causing a gap in the row by sitting there. And perhaps they may even speak (while sitting out) sometimes, thus disturbing those who are praying. All of these (scenarios) are wrong. We have no doubt that they intend good, and that they were mujtahids (seeking to arrive at what is correct), however not every mujtahid is correct.
Another group of people take the opposite stance. They speak very harshly and sternly against those who restrict themselves to 11 rak'ahs, saying, "You have gone against ijmaa' (scholarly concensus) and verily Allaah has said:
"All of those before you did not know anything other than 23 rak'ahs!" And they speak very harshly against them. This is also wrong…[7]
[ Read part two of this article... ]
This article was taken from BAKKAHnet (www.bakkah.net)
FOOTNOTES
[1] Al-Bukhaaree (69) and Muslim (4503)
[2] Al-Bukhaaree (703) and Muslim (1046)
[3] Al-Bukhaaree (473) and Muslim (1746)
[4] Al-Bukhaaree (631)
[5] Sunan An-Nasaa'ee (1605) and Sunan At-Tirmithee (806); Al-Albaanee called it saheeh.
[6] the meaning of Soorah An-Nisaa' (4):115
[7] As-Sharh Al-Mumti', 4/52-54
[ In the Name of Allaah, the All-Merciful... After mentioning the Sunnah of praying 11 and 13 rak'ahs for Taraaweeh, and that it is best, Shaykh Muhammad ibn Saalih Al-'Uthaymeen then said: ]
However, if the people of the masjid prefer that he (the imaam) shortens the length of the recitation and the length of the bowings and prostrations, and increases the number of rak'ahs, saying: "Verily this is easier on us," then there is no harm if he agrees with them, due to the generality of the statement of the Prophet (sallallaahu 'alayhe wa sallam):
"Make things easy and do not make things difficult." [1]
And also due to the generality of his statement (sallallaahu 'alayhe wa sallam):
"When one of you leads the people (in prayer), then let him shorten (the length of the prayer)." [2]
So long as we do not fall into anything prohibited, then bringing ease to those under our authority is better and takes precedence. The imaam is the one responsible for the masjid, having been put in authority over the praying people, thus he is called the "imaam." The imaam is the one who has authority over them in affairs related to the prayer, for example he orders them to establish their rows and straighten them. So if the imaam is requested to be easy on them by increasing the number (of rak'ahs) while shortening the bowings, prostrations, and recitations, then there is no harm in that.
With this we must say that it is not befitting for us that we be excessive or neglectful, as some of the people commit ghuluw (excessiveness) when they stick to the Sunnah of the number (of rak'ahs), saying, "It is not permissible to increase upon the number that comes in the Sunnah," and they speak in the sternest way against someone who increases upon that (by praying more than 11 or 13 rak'ahs), saying that he is sinful and disobedient. And there is no doubt that this is a mistake. How could he be sinful or disobedient when the Prophet (sallallaahu 'alayhe wa sallam) was asked about the night prayer, and he said:
"(It is) two (rak'ahs) by two (rak'ahs)." [3]
And he did not limit it to any set number. And it is well known that a person who asks about the night prayer does not know the number (of its rak'ahs), since the one who does not know how to pray the night prayer would more rightfully not know the number (of its rak'ahs). Furthermore, he (the questioner) was not from the servants of the Messenger (sallallaahu 'alayhe wa sallam), so we can not say that he knew about the affairs within his house.
So since the Prophet (sallallaahu 'alayhe wa sallam) told him about the manner that the night prayer is to be prayed, and he did not limit it to any set number, then it is known that there is leeway in the affair, and that a man may even pray 100 rak'ahs and then perform Witr with one rak'ah.
As for his statement (sallallaahu 'alayhe wa sallam):
"Pray as you have seen me praying." [4]
Then this hadeeth is not unrestricted, even with those people (who say that 11 or 13 is the limit). Thus, they themselves do not say that it is obligatory on the people to perform Witr by praying five rak'ahs sometimes, seven rak'ahs other times, and sometimes nine. So if we understood this hadeeth in a general, unrestricted way, then we would have to say that it is obligatory to perform Witr by praying exactly five rak'ahs sometimes, seven other times, and sometimes nine. Rather, the meaning is, "Pray in the manner as you have seen me praying." As for the number of rak'ahs, then no (this is not understood from the hadeeth), except that which is limited by a text.
Anyway, a man must not be harsh on the people in an affair that has some leeway. We have even seen some of the brothers who are harsh about this declaring some imaams to be innovators, those who increase upon 11 (rak'ahs), and they leave the masjid, thus losing the reward that the Messenger (sallallaahu 'alayhe wa sallam) spoke of:
"Whoever stands (in prayer) with the imaam until he leaves, then it will be written for him that he stood a (complete) night (in prayer)."[5]
And perhaps they may sit out after having prayed ten rak'ahs, thus causing a gap in the row by sitting there. And perhaps they may even speak (while sitting out) sometimes, thus disturbing those who are praying. All of these (scenarios) are wrong. We have no doubt that they intend good, and that they were mujtahids (seeking to arrive at what is correct), however not every mujtahid is correct.
Another group of people take the opposite stance. They speak very harshly and sternly against those who restrict themselves to 11 rak'ahs, saying, "You have gone against ijmaa' (scholarly concensus) and verily Allaah has said:
And whoever contradicts the Messenger after the guidance has been made clear to him, and he follows a way other than the way of the believers, then We will turn him to that which he has turned himself to, and cause him to enter Jahannam, what an evil abode!" [6]
"All of those before you did not know anything other than 23 rak'ahs!" And they speak very harshly against them. This is also wrong…[7]
[ Read part two of this article... ]
This article was taken from BAKKAHnet (www.bakkah.net)
FOOTNOTES
[1] Al-Bukhaaree (69) and Muslim (4503)
[2] Al-Bukhaaree (703) and Muslim (1046)
[3] Al-Bukhaaree (473) and Muslim (1746)
[4] Al-Bukhaaree (631)
[5] Sunan An-Nasaa'ee (1605) and Sunan At-Tirmithee (806); Al-Albaanee called it saheeh.
[6] the meaning of Soorah An-Nisaa' (4):115
[7] As-Sharh Al-Mumti', 4/52-54