BENEFIT 120: Is it permissible to perform Tarāwīḥ prayers behind innovators?

Shaykh Yahya Al-Hajoori—may Allāh preserve him— was asked, as mentioned in Al-Ḥullah Al-Bahiyyah bil ijābah ’an as'ilah Al-Jazā'iriyyah (Question No. 24): Question: During Ramaḍhān, Salafis differ regarding the issue of Tarāwīḥ prayer. Some perform it in their local masājid behind an innovator, others choose to pray at home, stating, "I do not pray behind an innovator under any circumstance," while some travel long distances to pray behind a Sunni imām. What is the correct approach? And is Tarāwīḥ prayer legislated for a traveller? Answer: The correct approach is that, unless one is travelling, one should make an effort—despite some hardship—to pray behind a Sunni imām, for this is preferable. Allāh says in His Book: “And make us leaders for the righteous” [Al-Furqan: 74]. Leading the prayer is an honour, and it should also be understood that a Salafi imām has a positive influence, even in his recitation and its impact. Conversely, an innovator also leaves an imprint through his recitation, and one cannot be sure that his recitation will not deceive the listener into following him one day or defending him, thinking: "He is a righteous man!" This is not far-fetched. It is well known that prayer is valid behind someone whose innovation has not reached the level of disbelief. However, since Tarāwīḥ is a voluntary prayer, if one is able to pray behind a Salafi imām, one should do so. If that is not possible, then one should pray at home. In such cases, the ḥadīth applies: “The best prayer of a person is in his house, except for the obligatory prayers” [Narrated by Al-Bukhāri (731) and Muslim (781) on the authority of Zayd ibn Thābit]. Prevention is better than cure. Rather than praying behind an innovator and later finding oneself in need of purging doubts or avoiding falling into trials, it is safer to distance oneself from them. Ibn Sīrīn once had two men come to him wishing to recite an Āyah of the Qur'ān before him. He said, “No, either you leave me, or I will leave.” He then remarked, “I feared that they would recite an Āyah and distort it, and that this distortion might settle in my heart.” [Narrated by Ad-Dārimi in the introduction of his Sunan (No. 411). Our Sheikh stated in Al-‘Urf Al-Wardi (p. 181) that it is authentic, and it was also narrated by Al-Ājurri (No. 62)]. Thus, in such cases, one should pray at home, although (generally speaking) congregational prayer is superior, as the Prophet ﷺ said: “Whoever prays with the imām until he finishes, it will be recorded for him as if he spent the entire night in prayer” [Reported by the compilers of the Sunan and it is recorded in As-Sahih Al-Musnad (No. 270) of Sheikh Muqbil may Allāh have mercy on him]. This applies when praying behind a Salafi imām. But if one prays at home due to not finding a congregation led by a Salafi, then the ḥadīths apply: “Make some of your prayers at home” [Narrated by Al-Bukhāri (No. 432) and Muslim (No. 777) from the ḥadīth of Ibn ’Umar, may Allāh be pleased with them both], and “The best prayer of a person is in his house, except for the obligatory prayers” [Narrated by Al-Bukhāri (No. 731) and Muslim (No. 781) from the ḥadīth of Zaid ibn Thābit, may Allāh be pleased with him]. The exception for Tarāwīḥ is due to the previously mentioned reasons. As for Tarāwīḥ prayer for a traveller, along with Witr, night prayer, Ḍuḥa, and other voluntary prayers, they remain legislated for the traveller. The Prophet ﷺ and his companions would not settle until they had performed the Ḍuḥa prayer. The Prophet ﷺ also prayed Witr on his mount [Narrated by Al-Bukhāri (No. 999) and Muslim (No. 700) from the ḥadīth of Ibn ’Umar, may Allāh be pleased with them both.]. Witr prayer is part of the night prayer. ___ Imam Abul-Qasim Al-Asbahani rahimahullah said: "The people of Hadith do not consider it appropriate to pray behind the people of innovation, so that the common folk do not see this and be led astray by it." [الحجة في بيان المحجة (2/548)]