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﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

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The Shaykh’s explanation of the reason why the Messenger of Allah (peace and blessings be upon him) did not continue the congregational night prayer

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The Shaykh : But here, some explanation is necessary. Why did the Messenger (peace and blessings be upon him) leave it and not continue to keep this night alive with the congregation? He said:
he way afraid that the night prayer might become compulsory إنِّي خشيت أن تُكتب عليكم
Sahih al-Bukhari 729
So he left it, because leaving something indicates that it is not obligatory. Therefore, if a Muslim leaves a recommended practice, especially at times, there is no sin on him. As for an obligatory duty, he sins even if he leaves it once. So the Messenger (peace and blessings be upon him) left it. And 'Umar, by virtue of his jurisprudence, when he knew that the Shari'ah had ended with his death (peace be upon him) and was completed, returned to the original recommended practice, which is the congregational Tarawih prayer. The Prophet (peace and blessings be upon him and his family) supported this gathering for the Tarawih prayer in Ramadan by his saying (peace and blessings be upon him), where he said, what is the meaning of the hadith:
Whoever prayed the 'Isha' prayer with the imam in Ramadan, then stood with the imam, it is as if he stood the whole night مَن صلَّى صلاة العشاء مع الإمام في رمضان ، ثم قام مع الإمام ؛ فكأنَّما قام اللَّيل كله
Thus, the congregational prayer in Tarawih is a practical recommended practice and a verbal recommended practice. So it is not correct for ordinary people to say: this is a religious innovation. Much less is it correct for someone like 'Umar al-Faruq to say: that the congregational prayer in the night prayer in Ramadan, the Tarawih prayer, is a religious innovation, meaning it was not before. May he be far from that. So it is a relative innovation, as we gave you an example earlier: I revived the 'Id prayer in the prayer ground, so it is a return to what the Messenger (peace and blessings be upon him) was doing. But because people left it and forgot it, it became as if, when I revived it, I had innovated it, something new and something fresh. But it is the recommended practice entirely. Perhaps in this is an explanation that the saying of 'Umar ibn al-Khattab: "What a good innovation this is" does not contradict in any way the general hadiths that warn the community against innovating in the religion. Like it is his saying (peace and blessings be upon him):
'A'isha reported Allah's Messenger (ﷺ) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. مَن أحدث في أمرنا هذا ما ليس منه فهو ردٌّ
Sahih Muslim 1718a
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Source www.al-albany.com

The Arabic text is copied verbatim from the original source, without any edits.

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