The Prophet (ﷺ) took a room made of date palm leaves mats in the mosque. Allah's Messenger (ﷺ) prayed in it for a few nights till the people gathered (to pray the night prayer (Tarawih) (behind him.) Then on the 4th night the people did not hear his voice and they thought he had slept, so some of them started humming in order that he might come out. The Prophet (ﷺ) then said, "You continued doing what I saw you doing till I was afraid that this (Tarawih prayer) might be enjoined on you, and if it were enjoined on you, you would not continue performing it. Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational) prayer." (See Hadith No. 229,Vol. 3) (See Hadith No. 134, Vol. 8)
Context and Background
This narration from Sahih al-Bukhari 7290 describes the Prophet's initial practice of leading Tarawih prayers in congregation during Ramadan, and his subsequent decision to pray individually at home to prevent this practice from becoming obligatory (fard) upon the Muslim community.
Scholarly Commentary
The Prophet's concern demonstrates divine wisdom - had Tarawih become obligatory, it might have caused hardship for the ummah. His statement "the best prayer of a person is what is performed at his home except the compulsory congregational prayer" emphasizes the virtue of voluntary prayers at home, creating an atmosphere of worship within households.
Classical scholars note this incident occurred before the revelation confirming Tarawih as a recommended Sunnah during Caliph Umar's time, when he united people behind one imam for congregational Tarawih without making it obligatory.
Legal Rulings Derived
Tarawih prayer is a confirmed Sunnah (Sunnah Mu'akkadah) performed in congregation during Ramadan nights, but remains non-obligatory.
Praying voluntary night prayers at home is superior to praying them in the mosque, except for obligatory prayers which are better performed in congregation.
The principle of gradual legislation in Islam is evident here, where practices were introduced progressively to ensure ease for the community.
Spiritual Benefits
This teaching encourages establishing homes as centers of worship, blessing the household and setting examples for family members.
It preserves the distinction between obligatory and supererogatory acts, maintaining balance in religious practice while preventing undue hardship.