Question
In a Masjid it is announcedthat Tahajjud will be prayed in congregation during the last 10 nights. The brothers sitting for Itikaaf, as well as those who can manage to come during the latter part of the night, are encouraged to join in. The resulting congregation well exceeds 4 people.
Is this correct?
Answer
Performing Nafl Salaah in Jamaat is Makrooh (extremely detestable), especially if there is an announcement or a notice on the Masjid board inviting to the congregation of Nafl Salaah (a common practice in many countries during the last ten nights of Ramadan).
If the Jama’ah consists of four or more followers (as is typically the case in a formally arranged setting), according to the Hanafi Madhab it is Makrooh (extremely detestable) to arrange or participate in such a Jama’ah. Thus in the name and pursuit of an apparently noble cause one will in contrast to being rewarded be sinful However, if a maximum of three people gather and perform Nafl Salaah in congregation without planning, it will not be considered Makrooh.
Nawafil Salaah differ from Fardh Salaah, as Fardh Salaah are among the symbols (Shi’aar) of Islam. The Shariah desires publicity for Fardh Salaah, where the Adhaan is called out, creating an environment where Muslim men feel compelled to join, and non-Muslims witness the grandeur and greatness of Islam. There is evidence in Shariah that a few other Salawaat share similar qualities with the Fardh. They are the Salawaat of Eid, Istisqaa, Kusuf and Taraaweeh. These resemble Fardh Salaah in the aspect that they are also legislated as congregational Salawaat.
Furthermore, Shariah distinguishes the Nawafil Salaah from Fardh Salaah, emphasizing secrecy and solitude in Nafl Salaah. It is in this regard that Hardhat Zaid ibn Thabit Radiallahu Anhu narrates that Rasulullah Sallallahu Alayhi Wa Sallam said:
فتعن زيد بن ثابت، أن النبي صلى الله عليه وسلم قال: «صلاة المرء في بيته أفضل من صلاته في مسجدي هذا إلا المكتوبة» رواه أبو داود باب صلاة الرجل التطوع في بيته
The salaah of a man is more virtuous in his house than in this Masjid of mine (Masjidun Nabawi) except for the Fardh Salah.
Allamah Badrudeen Aini Rahimahullah commenting on this Hadeeth states:
وإسنادها صحيح، فعلى هذا: لو صلى نافلة في مسجد المدينة كانت بألف صلاة على القول بدخول النوافل في عموم الحديث، وإذا صلاها في بيته كانت أفضل من ألف صلاة، وهكذا حكم مسجد مكة وبيت المقدس إلا أن التضعيف بمكة يحصل في جميع مكة. عمدة القاري شرح صحيح البخاري أبواب صفة الصلاة
Based on this narration if a man performs Nafl salaah in Masjidun Nabawi he will receive one thousand times more reward base on the explanation of the hadeeth (regarding the multiplication of reward for salah in Masjidun Nabawi) being general. However, if a person performs his (Nafl) Salaah at home it will be more virtues than (the multiplied reward of performing in Masjidun Nabawi which is) one thousand times more (than salaah performed anywhere else). Similar is the case regarding performing Nawafil in Masjidul Haraam in Makkah and in Baitul Maqdis (Masjidul Aqsa) except that the reward of salah is multiplied in the entire city of Makkah.
Allamah Tibee Rahimahullah explains this Hadeeth in the following manner:
تتميم ومبالغة لإرادة الإخفاء فإن الصلاة في مسجد رسول الله صلى الله عليه وسلم تعادل ألف صلاة في غيره من المساجد سوى المسجد الحرام وفيه إشعار بأن النوافل شرعت للقربة إلى الله تعالي، وإخلاصا لوجهه، فينبغي أن تكون بعيدة عن الرياء، ونظر الخلق، والفرائض أسست لإشادة الدين، وإظهار شعائر الإسلام، فهي جديرة بأن تقام على رءوس الأشهاد.
«شرح المشكاة للطيبي الكاشف عن حقائق السنن» 4/ 1236
(This Hadeeth) emphasises the objective of concealment desired in Nawaafil salaah. For Indeed Salaah in the Masjid of Rasulullah Sallallahu Alayhi Wa Sallam (Masjidun Nabawi) is equivalent one thousand Salaah in any other Masjid except the Masjidul Haram. This hadeeth indicates that Nawaafil salaah were promulgated to gain closeness to Allah Ta’aala, and as an expression of sincerity in gaining his pleasure. Hence, they should be completely free from ostentation, and concealed from people’s sight, while the obligatory Salaahs are established to uphold Deen, and manifest the symbols of Islam. Hence, they deserve to be performed in full publicity.
It is thus clear that the salient feature of Nawafil Salaah is concealment, and that the Shariah has made the optional Salaah distinct from the Faraaidh in this regard. Performing Nawafil in Jama’ah results in the loss of the desired concealment and privacy strongly advocated by the Shariah. The followers will have to be fully aware of what Salaah the Imam is performing, how many Raka’at he intends to perform, they will witness his long and beautiful Qiraa’h, his prolonged Ruku and Sajdah, all of which are desired and praiseworthy in Nawafil Salaah. He will also put the weak and old followers behind him in difficulty by prolonging these acts.
Nawafil in Jama’ah also results the optional aspect of the Salaah being discarded. The very nature of Jama’ah is that onlookers feel compelled to abandon their individual tasks and join the activity that is being done congregationally. Even if others exercise their right to not join the Jama’ah of the Nafl Salaah they will be distracted and disturbed by the activities (recitation, etc.) of the group.
These are mere secondary and subsidiary reasons, which are quite substantial on their own. However, the main reason is that we do not have authority to initiate or do something of this nature on our own which is not evident from Rasulullah Sallallahu Alayhi Wa Sallam and his illustrious Sahabah Radiallahu Anhum. Thus, Nafl Salaah in Jama’ah is Makrooh (extremely detestable), regardless of the number of followers. However, Rasulullah Sallallahu Alayhi Wa Sallam has taught us through his actions that the following of a small group of three people does not contradict the quality of the desired concealment.
The Fuqaha (jurists) Rahimahumullah have termed going beyond this limit as ‘advertising’ or ‘advocating’. The Fuqaha (jurists) ) Rahimahumullah have used a term in their (Arabic) works, ‘Alaa Sabeelit Tada’iee’ – which is translated in English as ‘inviting, advocating or advertising’ (the Salaah) – to refer to the scenario where four or more people attend and participate in the Jama’ah.
Allamah Haskafi Rahimahullah a great Hanafi Jurist, explains the Fuqaha’s Rahimahumullah use of the term ‘Alaa Sabeelit Tada’iee’ (translated as invite and advocate). He writes, “This inviting would entail getting four or more people to gather (i.e. for the purpose of performing Nafl Salaah behind an Imam); hence it would not be Makrooh (extremely detestable) if the number of people following the Imam are less than four.
In other words, ‘advertising’ in this context does not carry the connotation of everyday use. In our discussion, it does not mean simply that the Adhaan and Iqamah must not be called out or that an announcement must not be made publicly. The mere gathering of a few people is an invitation (advertisement) to join in and participate.
Allamah Tahtawi Rahimahullah states in his commentary on the work of Allamah Haskafi Rahimahullah : The cause of this ‘advocating or advertising is gathering (of people to perform Nafl Salaah) as their gathering invites others who see them to join them.
Checked and Approved By:
Mufti Muhammed Saeed Motara Saheb D.B.